عبدالرضا صفری

Muslim sages have constantly raised the question of how to explain the creation and existence of beings in the face of the problem of forgery and occurrence. Was the creation repulsive or gradual? Mirdamad, relying on the originality of essences in response to this question, designed the theory of the one-time (Dafe wahid). According to which all levels of existence, both material and non-material, have emerged through the forgery of a single or a single time. The author tries to show that the doctrine in the system of transcendent wisdom of Mulla Sadra is precisely transformed in a new structure of temporal occurrence and paves the way for the movement of substance. Therefore, the author achieves two important conclusions from the point of view of chronological occurrence (Hoduth zamani) by reading the theory of one-time occurrence: The first is the evolution of the meaning of the occurrence of the natural world. In the sense that every natural being and all its aspects have a drinking identity in their essence and at any time, and it is the same as occurrence. Second, because the natural world is nothing but natural beings and their affairs, so the whole natural world is a time event at any moment. In this way, the author shows that by reading the doctrine of the one-time from the point of view of temporal occurrence, a kind of exact convergence between the two points of view is finally revealed.

While faith has been the subject of discussion of theology and philosophy of religion, Recently, cognitive science has also entered into this issue. In this research, which is conducted in an interdisciplinary manner in cognitive sciences and philosophy of religion and based on a metaphorical approach, an attempt has been made to show that in the cognitive sciences, in general, and in the conceptual metaphor approach, in particular, Faith is a productive and sensory phenomenon. The ancients considered faith to be a heartfelt acknowledgment and therefore a presence and therefore were not bound by its epistemological definition. But referring to the arguments of this approach, Faith, as a metaphor, is a term for things like trust, confidence, and confidence that is projected and generalized by neurons in the human brain and so in this trend of cognitive sciences, faith is a metaphor that as a result of refinement, a special kind of biological and physical experience is obtained. This Research, while explaining the view of metaphorical approach in cognitive sciences to the concept of faith, and analysis of the results, to provide the ground for the interaction between the literature of philosophy of religion and the literature of cognitive sciences in the category of faith.

The present paper basically hypothesizes that the recent Neoplatonic philosophy is entangled with Christian and Jewish traditions. Accordingly, it would be possible to match Dionysius’ thoughts with those of Illuminationist and mystic philosophers, particularly Suhrawardī, in the world of Islam. In spite of their different religious and gnostic backgrounds, both Dionysius and Suhrawardī present the same metaphysical system that is based on the mysterious concept and creative role of light. The present study, while relying on the principles of this system, focuses on the similarities between their philosophies in three respects: metaphysics, psychology, and structures that lead to explaining the theorem of the illuminated universe. The author, on the one hand, intends to explain the core of this similarity based on the creative identity of light in order to reveal the emanated identity of the world and the effusion of light. On the other hand, he wishes to demonstrate the basis of their mutual metaphysical and Illuminationist relation to cosmology and fundamental principles of psychology and intuition. Based on the three-fold similarities of these two systems, three conclusions can be derived: 1- origination of the system of the world through emanation in divinity, 2- the reliance of the dynamic structure of the world on Illuminationist action in the whole world, 3- psychology of intuition as the basis of the deiformity of the soul in the world of lights. Nevertheless, the author shows that there is an obvious difference between the two thinkers’ metaphysical systems regarding the way the soul can attain devotion and deiformity.

Main concern of this essay is explanation of transition from mathematical system apriori to hermeneutical system, to Heidegger. On the base one of exegesis there is an overlapping between tow systems as conceived by Heidegger. But writer contrary to this interpretation depicts that no overlap between them. Because on the base of mathematical apriori notion, there is a static understanding and concepts in accord static rules will have to inference from it. But on the interpretation of hermeneutic apriori, many huge changes take place. First Heidegger interprets understanding as Being-there. So apriori notion is based upon the existential-hermeneutic. Two, perception of the hermeneutic apriori is required conception of thrown being-in-world, means hermeneutical facticity. Three, the world has a dynamic structure so apriori notion too. And finally, Heidegger accentuates on the language and tradition as effects –meaning- giving and transfer meaning phenomenal to Being as apriori all aprioris.

This paper focuses on the analysis of one of the most important aspects of the psychology of phenomenology which is named Aesthetic perception of consciousness. The central question of the essay is how the transcendental life of intersubjective transforms into an aesthetic one? The Writer detects three-stages in this upheaval process. First, this process gets started from Husserl and implementation eidetic reduction. The result of this theory is transcendental transformation life of intersubjective from mere intuition of essences in the pure subjective to an objective science that constitutes objects. The second begins with Heidegger’s objection to this aspect. So the result of the eidetic reduction is the replacement of Dasein to consciousness. So Heidegger’s pattern was consciousness-Existence. The three, but in Sartre’s viewpoint consciousness and freedom are unified. And the final goal of eidetic reduction is to discover this point that consciousness has many properties: mere spontaneity and bi-essence. We can design consciousness to a sketch that creates himself freely. The Writer concludes that the deepest root of approach aesthetic perception of consciousness is leaning back to pattern consciousness- freedom.

Through a study of the concept of the Guardian and Imam in the view of Hakim Zunuzi, the present paper is intended to demonstrate that it is possible to prove the necessity mode of the existence of the intellect based on some of the principles of the theoretical school of Transcendent Philosophy, including the principles of the One, inferior possibility and, particularly, nobler possibility. Since the “guardian” enjoys the highest level of actual intellect and the faculty of stimulation, he can be matched with the level of the First Intellect as the second truth and the most perfect and closest of the substances of the realm of dominion to Almighty Truth. This level is, thus, true for the “guardian”. Moreover, unlike separate intellects, the kind of intellect which is known as “correspondent intellect” and “archetype” in the transcendent Illuminationist philosophy and as a supreme example of mustakfi existent attends to the training and administration of its inferiors because it enjoys an aspect of the divinity of Almighty Truth. An example of this kind of intellect can be observed in the human administrative lights and supreme souls, such as favorites of God and theologian philosophers. Through a study of the features and examples of this kind of intellect, the author concludes that, based on the philosophical analysis of some traditions, one can prepare the context for the matching of such features to favorites of God and, in Zunuzi’s words, introduce the white pillar of the divine Celestial Throne and universal intellect as the representative of this level. Finally, given the belief that the intellect is the noblest and the most favorite of all divine substances and the closest of them to God, it can be considered to be the spirit. Therefore, the guardian is the spirit and the rational soul who is open to the orders, rewards, and punishments of Almighty Truth.  

Here، based on «what is a number ascribed to?”، I tried to consider Frege’s viewpoint on the nature of number. The epistemological approach، especially abstractionism، was refused by Frege. Because، this view followed by the question of “how the number are given to us?” and by this approach، according to him، we could not concern the qualifications of the being number. Instead، he، in a linguistic turn، to explain the nature of the number introduces two factors: concept and equinumerosity. The basis of the first is Principle Context، and the other is what that now called “Hume’s principle”. Here I focused on explaining the concept of number in accordance to those principles.