جستجوی مقالات مرتبط با کلیدواژه "جسمانیه الحدوث" در نشریات گروه "فلسفه و کلام"

Capacities in monotheistic education have always been considered by scholars. Educational methods are based on foundations and principles such as ethnic, religious and philosophical thoughts. Beliefs and teachings have their impact on the different aspects of individual and social life. Therefore, it is useful in this respect to examine some views of Mullā Ṣadrā, the prominent philosopher of the Islamic world, which are derived from reason, revelation and mysticism. This research adopts a descriptive-analytical approach and draws upon Mullā Ṣadrā’s philosophical principles, for instance, the idea that it is an innate quality to believe in One God or the idea that the Creator is the only independent existence and other beings are nothing other than connection to Him or the idea that man is potentially capable of growth and existential intensity so that he can move from the vegetative stage to the animal and human or even rational stage. As a result, this research shows that Mullā Ṣadrā’s school can be considered as one of the most efficient and comprehensive training programs and methods.

One of the common topics of Islamic theology and transcendent theosophy or al-ḥikmat al-muta’āliyah (Arabic: الحکمه المتعالیه) is the “physical creation of soul”. There are two incidental and original approaches in this regard In Islamic theology: the incidental approach considers the soul conditioned on moderate temperament in the body to be created (originated) and the original approach considers the soul like other bodies and considers it as an originated object in an absolute manner. The original view of the soul has also offered different interpretations about the mode of creation (origination): Being accident, sameness with perceptible (sensible) temple, being rarefied body (subtle body), the main part of the body and being indivisible part of soul. The main reason of theologians for creation based on the incompatibility of pre-eternity of the soul with attributes such as the Almighty and All-Powerful for God. In contrast, Mullā Ṣadrā believes in the incompatibility between the temporal contingency (temporal origin) of the soul and its innate immateriality and emphasizes the idea of “corporeality of creation and the spirituality of continuance” (Arabic: جسمانیه الحدوث و روحانیه البقاء). The research is a comparative study and analysis of Islamic theology and transcendent theosophy in the problem of createdness of the soul (temporality of the soul). The difference between theological and philosophical approaches goes back to the ontological and anthropological principles of them. The theory of the soul corporeality creation in theology and philosophy in addition to sharing in some essential concomitants has different consequences such as differences in the criterion of personal identity. The soul corporeality creation from the perspective of Islamic theology and transcendent theosophy by an analytical and comparative method has been analyzed in this article and the intersection points and their distinction are highlighted in the principles and essential concomitants.

Explaining how the soul and body relate is one of the issues that arises after accepting the duality of the two. One type of relationship between the soul and the body is the acceptance of causality between the two and the impact between them. Mulla Sadra considers the body as the material cause of the soul and then refers to the interaction of the soul and the body; While Foster only deals with the second aspect. Foster, a follower of Cartesian dualism, offers a way for the problem of casual pairing and explains how a mind and a body are united. This problem of casual pairing of a specific soul to a specific body is eliminated in Sadra's philosophy with principles of corporal contingency and the unity of soul and body and this is the effectiveness of Sadra's view. According to Sadra, soul and body are two sides of the same being; but Foster, introduces psychophysical arrangement for the unity of them. The way of this connection in Sadra's philosophy leads to a kind of unity that can better explain the interaction of them; but that will remain unanswered for Foster. Mulla Sadra explores the problem ontologically, and Foster suffices with an epistemological explanation. Examining the effectiveness of the solutions presented by them is one of the aims of this article.

So far, various theories have been proposed by the scholars about the relationship between the soul and the body, so that some, such as Ibn Sina, consider such a relationship based on the originality of transcendental nature and of the type of rider and composite, while others, such as Mulla Sadra, consider it based on the originality of existence. And the theory of the physicality of occurrence considers the soul to be inherent. This research is based on the method of information analysis and comparison of opinions in order to explain the inaccuracy or indefensibility of both theories and then to explain the theory of the intrinsic relationship between the soul and the body that has fundamental differences with Mulla Sadra's theory. On this basis, first Ibn Sina's theory on the relationship between the soul and the body and its defects is stated. To take. For a deeper critique of Mulla Sadra's theory, some of Mulla Sadra's arguments on the occurrence of the soul are also analyzed to examine the ineffectiveness of these arguments in proving the occurrence of the soul and the consequent inherent relationship between the soul and the body that Mulla Sadra seeks. In the third step, the theory of the intrinsic relationship between the soul and the body, which is different from Mulla Sadra's theory, is discussed in detail in four sections, and its differences with the theory of Ibn Sina and Mulla Sadra are explained.

Among Mulla Sadra’s most important concerns was creating coordination between philosophy and religion. His statement “curse on the philosophy whose laws oppose the Book and the Sunnah” is a familiar statement for all students of transcendental philosophy. On the origination of the soul, however, Mulla Sadra has adopted a way other than paying attention to the appearance of the religious texts (i.e. texts speaking of origination of the soul before the body), believing in the corporeal origination of the soul. Mulla Sadra, who has intelligently noticed the conflict between his own theory and the appearance of the religious texts, offers two way of reconciliation to escape that conflict and create a harmony between his own theory and the religious texts. The first is distinguishing between the soul and the spirit as well as the souls of the perfect men and the non-perfect men; and the second is maintaining a rational existence for the soul.
Here, we seek to use a descriptive-analytical method with a critical approach to investigate and review Mulla Sadra’s solutions to reveal his failure in this task.

In the sphere of thought, whether eastern or western, perception and thought are more conceived on the basis of the spirit and reason. In the meantime, bodiliness is either treated unkindly or is thoroughly ignored. Mulla Sadra with his essential movement and Merleau-Ponty through his Phenomenology of Perception allocated a pivotal role for the bodiliness in understanding and perception. To Mulla Sadra, bodiliness is the first step of perception (bodily initiation); then; through the spirit, this perception leads to the spiritual persistence. To Merleau-Ponty, on the other hand, bodiliness is the sole way to perceive the existence. The present study aims to analyze comparatively Mulla Sadra and Maurice Merleau-Ponty ideas concerning bodiliness through descriptive- analytical method. In so doing, Mulla Sadra's philosophy concerning the bodily initiation of the spirit are carefully studied to scrutinize the bodiliness. Then, Merleau-Ponty's Phenomenology of Perception is described. Finally, the similarities and differences of both philosophers are elaborated.

Discussion of the origination or pre-eternity of the human soul is one of the oldest and the most challenging discussions among the thinkers. The thinkers, with their various intellectual foundations and research methods, have different views in this regard. Many of the Islamic theologians believe in the temporal pre-eternity of the soul, except a small group including Khaja Nasir who believes in its origination. Among the philosophers, Plato – on the basis of his Ideas – believes in the pre-eternity of the soul. On the contrary, his pupil Aristotle, Avicenna, and Sheikh of Illumination reject the view of pre-eternity of the soul with their arguments, believe in its origination. Similarly, Mulla Sadra of Shiraz believes in its origination. He, however, uses the foundations of transcendental philosophy such as substantial motion to state his belief in corporeal origination of the soul and its spiritual survival – unlike Avicenna who believes in the spiritual origination of the soul. The mystics who have an important share in Mulla Sadra’s intellectual foundations seems to believe in the corporeal origination of the soul along with a belief in its integrative existence with its higher beings.

AbstractHuman fall is one of the key issues of anthropological concern in religious studies and philosophical investigations; it not only accounts for the nature of human soul rather it refers to the latter’s origin and its emergence. Although fall has been discussed in some prophetic traditions and sayings; for Mulla Sadra it is of philosophical interest and has been discussed along with the issues of soul’s origination. Thus this essay seeks to study the issue of human soul’s fall in the context of Mull Sadra’s philosophical discussions of soul as a whole and in view of a set of certain prophetic traditions. It aims at providing a picture of fall from a religious and philosophical point of view. Taking a problem-oriented approach, this research struggles to explain the bodily emergence and spiritual eternity of human soul and demonstrate that origination and fall are not of a contradictive or differentiated nature in Sadra’s view rather they are totally coherent; it also studies the philosophical, mystical and exegetical attitudes of Sadra on the existential status of human soul and its knowledge. Finally it seeks to offer a rational interpretation of ontological aspects of the fall of human soul drawing upon Sadra’s ideas concerning human realization.

In the theological discussions of Christianity, which is not alien to the theological issues of Islam, there are three broad views on the soul’s origin: traducianism, creationism and pre-existence view. But today, in philosophy of religion and literature of mind, William Hasker posits an alternative view of origins called emergent substance dualism. Tertullian believed in traducianism that means “souls following the creation of the first pair (i.e. Adam and Eve) successively generate additional souls (i.e. diachronically not synchronically) where souls are parturient or fissile”. “According to traducianism, God creates at least one soul directly and immediately”. Soul is produced by physical parents and with physical body. Some verses of the holy book support this but it is not clear how immaterial soul can be generated through a completely physical process. The view of creationism is that God creates souls directly and immediately in mother's womb. This view was supported by many early fathers of the church and some statements of the holy book. On the pre-existence view God created all human souls prior to the creation of the world in a heavenly state. This view is based on the idea that there is a kind of "store of souls" in the sky where God stores souls and he expects to baby's body in mother' womb be created and then attaches the soul to it. This view has no holy book support. On Hasker’s emergent substance dualism, evolutionary movement, hierarchical system, systematic communications and network interactions of elements lead to emergence of novel soul, a new thing which cannot be attributed to its underlined components and relation of those components. It is the physics that has the power or ability to develop and create soul - regardless of the divine relief and assistance of God. At first glance, emergentism and creationism seem to be alien; but, if causality is put aside in emergentist arguments, it becomes a magical quality. Because without any explanation, higher level features suddenly are occurred and if causation is accepted, this theory has an explanatory gap. In fact, the emergence of higher levels such as thinking from the lower level neurological events needs the existence of effect to be superior than cause. If the effect is more complete, then the effect has given up something that lacks it! And then higher level features have emerged from nothing. Lower level entities can be able to produce system properties, but these properties do not exceed in their existences from the level existence of those entities. assuming this scientific fact that in the course of evolution , creatures become more complex and higher than simpler and lower ones, this problem arises that how these phenomena can be realized without destroying the causality principle that: no effect can be greater than its own cause. Sadra with offering philosophical foundations of principality of the existence, intensifying and substantial movement, analogical gradation and hierarchy of existence gave his theory of soul's corporeal origination. , there are similarities and differences between this approach and Hasker's approach. In the monotheistic and quranic viewpoint of Sadra, everything reflects the existence of god , then the soul apparently emerge from matter but verily God diffuses as it seems that water slake, but God really slakes, or seems that doctor  cures but God really cures. Because the relationship between the creatures and the creator is reflective, like as reflection of the sunlight and moonlight. therefore , if the matter is productive and the creator of the soul , this creation and production in sadra's view is reflective and true agent is God   the creator of the soul .But even in sadra 's view, the body has not reflective agency and creation for soul; Body is merely receptive. Somebodies unfortunately make mistakes that in Sadra's view the producer of soul is body like evolutionism and dualist emergentism of Hasker. Sadra's view about soul origination includes creationism, evolutionism, emergentism and even pre-existence view. It has positive points of creationism, evolutionism, emergentism and even pre-existence without negative points of them.

Mulla Sadra maintains that the soul has – rationally – existed by its intellectual existence in its previous stratums. At the same time, since the soul is the manager of the body and essentially belongs to the body in its mode of existence, it has physical origination. He has successfully reconciled these two apparently floundering views. Although this philosophical view of Mulla Sadra is quite innovative, its traces are clearly found in the works of mystics such as Ibn Arabi. In other words, Ibn Arabi emphasizes the existence of the soul in previous stratums on the one hand, and stresses the physical origination of the soul in its worldly mode, on the other.

The transcendental theosophists believe that human soul is spiritual in respect to survival and contingence. In contrast to this theory، Mulla Sadra believes that the soul is corporeal in respect to contingence and spiritual in respect to survival. The main reason why Mulla Sadra has turned to this theory is the criticisms that he has leveled at the theory of the spiritual contingence. This paper seeks to explain the concept of corporeal contingence of the soul using Mulla Sadra’s terms، and also demonstrate that Mulla Sadra’s remarks in this regard are not always the same. It will، the، explain Mulla Sadra’s critique of the spiritual contingence theory and will conclude its discussion by defending the stance of the Peripatetic school by answering the criticisms leveled at it by Mulla Sadra.

The Soul in immaterial for Descartes, because it’s Inherent attribute; i.e. thought is immaterial. Moreover, it is independent from body and matter and has no extend. In his view, the Soul from the beginning has been immaterial, while Mulla-Sadra recognizes it as a corporeal object at the beginning, in generation, and immaterial afterward and survivance. Mulla-Sadra demonstrates that, Soul needs material possibility for its becoming and being completed. He solves the problem of Duality and Relevance of the Soul and body in this way. But what is the correspondent and different points between these two major thinkers? In this article we are going to discuss about “incorporeity of Soul” and their “attention to intuition and perception in understanding of truth”, as correspondent points; and about “the style of the existence of Soul”, “the manner of its incorporeity and distinction from or unity with body”, as different points.

Body-soul relation has been focused on by scholars and philosophers from early period of philosophical thought. Among them, Molla Sadra and Bergson, from two different philosophical traditions, have presented new explanations upon which soul and body are nearly the same. For them, therefore, there can be no distinction between soul and body. Sadra knows human soul to be such an originally corporeal being that gradually becomes incorporeal. And Bergson knows human soul and body as ascension and descension of human active transformation respectively. In the paper, the two philosopher`s views have been explained and it has been shown that one can compare their views in some points.

This article deals with Mulla Sadra’s theory about soul-body relationship, which is one of the most debated issues in the history of philosophy. His theory has some points of convergence with that of the Peripatetic theory, but Mulla Sadra thinks it impossible for an immaterial entity to connect to a material one. Benefiting from his general principles such as the principality and gradation of existence, substantial motion, and the integration of matter and form through unification, Mulla Sadra comes up with the theory of the essential integration of soul and body through unification. He considers the reality of soul to be relational, which comes to existence in the form of a purely material and physical entity. It gradually, and as a result of substantial motion, moves toward immateriality while maintaining its previous levels and it is by becoming material-imaginal at the second stage, and may arrive at the level of material-imaginal-intellectual too. As a natural consequence, Mulla Sadra believes in the theory of the unity of the soul and its faculties. On the basis of this theory, he interprets the interrelation between soul and body as an interrelation between different levels of one entity.

In the paper, it is intended to explain descending of the soul and appearance of the soul as two harmonious aspects of the same theory in Sadra`s philosophical psychology. Therefore, descending of the soul, appearance of the soul and Divine sources of the truths have been described. It, then, is proved that the descending and appearance are in agreement. Since, one aspect lies in the corporeal nature of the soul and the other, in its divine origin. Finally it has been stated that all corporeal beings can be known of two aspects: the main and the lower grade.

There are three theories about the creation of soul: it is created before body, with body or after body. The first theory is approved by some scholars of hadith and theologians, creation with body is the dominant theory of theologians and creation along with body is Mulla Sadra’s theory and his followers. Sadra’s theory is consistent with Quran’s verses but there are some opposite narrations which should be interpreted in accordance with Quran. In verses 12 to 14 of chapter Al-Muminun: “And indeed We created man from The breed of mud (12)…Then[by envoying soul into the body] We Made a complete creation (14)”, it clearly talks of the creation of soul along with body; there are some other verses which approve this idea as well and the narrations may be interpreted in accordance to this idea.

One of psychology’s most substructural matters in the transcendental theology is the corporeal creation and spiritual subsistence of soul. This subject can be investigated from many perspectives; but since it has been seriously criticized by some researchers, we will study its challenges in this article. The key point which solves the problem of the corporeal creation is paying attention to the existential intensification of soul. In fact the point that makes soul different from other abstract beings, in Sadra’s view, is soul’s existential intensification and evolution. Therefore most of the criticisms are either the result of soul’s movement of substances or the result of not paying attention to it.

The discussion of Soul and body in Mulla Sadra's philosophy is considerably explained in view of his principles and arguments. In Mulla Sadra's phrases, 'steamy spirit' is much used – as a popular scientific theory in the past – to explain the relationship between soul and body. The existence of steamy spirit cannot be inferred from Mulla Sadra's principles; rather, he uses it in his non-argumentative explanations on the relationship between soul and body. This is because steamy spirit cannot be proved as an independent existence other than an stage of the soul, using the existing evidences including the theory of the soul's being 'corporeally contingent' and 'spiritually eternal' as well as 'intense substantial motion'. Removing this idea would not cause any impairment in Mulla Sadra's principles. Therefore, the application of steamy spirit as a scientific theory plays no role except for determining the instances in explaining the question of soul and body. This determination of instances is such that removing it would cause no defect to the theory itself.

This paper aims to explain the fall of soul and its compatibility with physical creation of soul theory. Next to be discussed is the "treasures of God" theory. Finally, the issue amounts to the doctrine that the soul has a material evolution belonging to the body which nonetheless is compatible with its fall from the heavenly kingdom. This is because the fall of soul suggests its heavenly nature which is different from its physical nature. On the whole, all creatures, along with their physical nature, are of some heavenly nature. The former is considered as the tenuous form of the latter.