فهرست مطالب seyyed muhammadali dibaji

According to the anthropic principle, the world, which has an observer, should be in accordance with this observer. This principle is regarded as an explanation for the present order in the world or the primitive condition of the world, thus disregards the explanation of its goal. In addition to the multi-world theory, it is rather sometimes regarded as a challenge for explaining the final goal of the world, even though it does not claim to explain the present order of the world. This article will present four means to defend the explanation of the final goal against these criticisms and will show that we can defend this explanation on the base of one of the following: criticizing the multi-world theory and paying attention to the explanation of the present order - instead of understanding the order- ; priority of the explanation of the final goal over the multi-world theory in terms of simplicity and comprehensive explanation; considering that it is more probable for an orderly world to belong to a collection of orderly worlds rather than to belong to a collection of accidentally orderly worlds; and paying attention to the order dominant on the mechanism of the realization of different worlds. Each one of these accounts is prior to its previous account in terms of not being based on a specific cosmological presupposition.

The nature of animal soul is strange and obsolete problem less discussed by Islamic thinkers. No single treatise is devoted to its treatment. Thinks have shown no interest to exploring and writing about it. There are peculiar views and ideas amidst works that prompted the authors to deal with the problem in the present article.In the first step, it is necessary to make distinction between animal soul and soul of animal. The eschatology of animal soul is the second point for treatment. In treating the latter problem one should study imagination faculty, and its immateriality, imaginal world and its reality, incorporeality of animal souls and the proof of personal identity. It is worth noting that in studying this problem the ideas and views of such great philosophers as Ibn Sina and Suhrawardi are to be scrutinized in reference with those of Mulla Sadra whose thoughts are unrivaled.

In exploring such philosophical issues as perception, imagination, soul of animal and finally the Gathering of animals in resurrection Day the author of this article makes use of angelic thoughts of the pre-eminent of Mulla Sadra Shirazi with a hope to open up a new horizon from the midst of words of this great thinker who took up the philosophical enterprise of philosophers like Ibn Sina And Suhrawardi in an original way. Mulla Sadra, to begin with, defines perception in a way that extends to the domain of animals and shows that they in their parts have a share in perception. The second step is the use of immateriality of imagination, which is regarded as Sadra's masterpiece, to prove the immateriality of animal souls and finally present an outline for the Gathering of animals. Not certain and purely philosophical as it may be, this achievement is well-grounded and at least supported by traditional evidence.