جستجوی مقالات مرتبط با کلیدواژه "عالم ماده" در نشریات گروه "فلسفه و کلام"

The division of the worlds of beings and beings into abstract and material is one of the accepted divisions of Islamic philosophers, while it has important philosophical forms, so that these problems lead to the invention of new theories. This research is based on the method of data collection, analysis and comparison of votes. To look critically at the division of worlds into material and abstract, it is necessary to first examine the proofs of abstraction through the characteristics of physical beings, then the role of Sheikh Ishraq in dividing the worlds and discovering the world of example is revised. The classification of the worlds into material and abstract should be examined. A critical view of the division of the worlds into material and abstract causes the important conflict between the sages and theologians regarding the corporeality or celibacy of angels to be resolved. The authors are of the opinion that in order to philosophically resolve the conflict between the sages and theologians, the division of beings and worlds into material and abstract should be abandoned and the correct explanation of the physicality and abstraction of beings and worlds should be sought.

Despite the fact that Ibn Arabi and Eckhart agree and are similar to each other in many principles, they differ in their emphasis on God's "analogy" and "purification". This difference of opinion, which at first seems insignificant compared to many of their common opinions, leads to a deep difference and even conflict between the thoughts of our two thinkers in the issue of "the place of physical world". Therefore, "the physical world" and its place can be considered as a problem that highlights the differences between Ibn Arabi's and Eckhart's views - in spite of all the similarities and consensus. Even common doctrines such as "the unity of existence" and "the creation of man in the image of God" cannot reduce the deep disagreement between Ibn Arabi and Eckhart on the issue of the place of the world. As it will be proven, Ibn Arabi uses these two teachings in order to sanctify the world and multitudes. But Eckhart interprets these two doctrines in a way that leads to disdain the universe and multitudes.

Intellect as existents apart from material has a transcendental-sect. the discussion of ontological of intellect for solving the quality emanation multiplicity world of material bodies of necessary is considered by philosophers. The role of Intellect in the world can be studied by two important sights. Epistemology and ontological of intellect in which on epistemology is paid to the guilty of soul speaker contact with active intellect and pure Intellectuall and concept comprehension from it, science and cognition and union of the intellect discussion ontological of intellect is followed the quiddity of first emanation and explicate quality of world multiplicity emanation from necessary transcence, and the role of intellect is the way are studied so this study is for this role and the creation subjectivity of intellect especiality engineering consmos material for active intellect which is the topic of this study at the end it is coneluded that in molasadra point of view the intellect is inquietude and unfolded existence as the first emanation advent in all hierarchy of universal existence and is followed by a particular determination in each level

The current article has been compiled to explain comparatively the issue of the temporal contingency of the material world according to the views of four Islamic denominations, Mu'tazila, Ash'arites, Matradaiyeh, and Shiites, in addition to Avicenna, the Muslim philosopher and the founder of the philosophy of peripatetic. First, the article addresses a preliminary statement about the meaning of temporary contingency and its opposite, namely the eternality and meaning of the Universe, as expressed by the heads of Sunni religious denominations, the Mu'tazilites and the Ash'arites and Materidiyya, by directly referring to the sayings of the heads of these denominations, then, in this article, the theory of Avicenna has been explained, and finally, the authors have judged these theories. Among the results of this paper is that the theologian rule for the contingency of the universe is failed. The problem of the creation of matter from nothing makes a problem for both philosophers and theologians. And finally, it seems that the theory of eternality of the universe is more reasonable.

Believing in a world called "Hurqolia" between the material world and the imaginary world and basing religious beliefs on it by Sheikh Ahmad Ehsayi, the leader of Shaikhiyah, has caused ambiguity in the quality of life of the present Imam. Belief in the horqolian life of the Imam entails an absence higher than the one accepted in the Shiite culture, which includes such distortions as the elemental death of the Imam and the land`s being empty of Hojjat, the absence of the Prophet in this world, and the disturbance in the general communication between the Imam and the Ummah, and on the other hand, denial of the philosophy of Niaybat absolutely that all of them are contrary to the wisdom, traditions and consensus of Muslims. In this paper, by analytical and descriptive method, we criticize this idea and its consequences, and, denying his claimed world, the life of this world has made the presence of the last divine leader Inevitable.

One of the criticisms of the philosophers to the Muslim theologians concerning the debate on the eternity or the creation of the universe is that adopting of the universe temporal origination could lead to detachment of Divine Grace, because Temporal Origination requires specific time on which, despite the presence of God, the universe has not been existed. However, if it can be shown that the physical universe would not have eternal capacity, then Divine Grace would not be damaged. So, in this paper, we have applied two approaches to show that Temporal Origination does not require the rejection of Divine Grace. The first approach is an a posteriori reasoning based on the Second Law of Thermodynamics. Accordingly, the Physical World's entropy as an isolated system, tends to increase and therefore lead to Heat Death. So it has not capacity to be eternal. And the second one is an a priori reasoning using the concept of the Universe Temporal Origination. The implication of philosopher's definition about Temporal Origination, leads to the assumption of a period in which the physical world did not exist. But this is a subjective and contradictory assumption.

While Allameh Tabatabai contrary to the common philosophical approach has not confined the divine ordinance to immaterial world but he has spread it to the world of matter as well and he has gone a new further step from this perspective and has established a higher compatibility and affection between current philosophical point of view and the perspective of the Quran and Hadith, he has given up this generality in ontology of the issue of determination and attributed it only to the material world. In this article we have tried to study and analyze his view with an interpretative, narrative and philosophical approach. At the end, we reached to this conclusion that the decree as well as destiny happen in degrees of the existence and the difference between the two is only due to of rational consideration. At the end of the article, we have mentioned the consequences of the writer choice as well as the whole conclusion.

In this paper، I have tried primarily according to an argument، to illustrate the quality of a relation between Dahr world and natural universe. The conclusion shows the subjective duality and Objective unity of Dahr and material natures. two interpretations of this duality would be offered which could be seen as complementary. In the former interpretation this unity، and the duality assumed are explained on the ground of different intellectual cognition of immaterial and material creatures. pointing out deficits of such interpretation، a later interpretation would be offered on the ground of the role and the contribution of concept manifestation on this problem: the real unity of Dahr''s natures and those of material universe would be explained. Thereto according to later interpretation، the role of preparing causes and substantial motion of natures which were assumed as two factors for realization of material motions by philosophers، are incorporated such that، yields functional explanation of material natures which is just like the role of soul in animals life and devising concrete body.

What is the function of imagination faculty among other cognitive faculties? Is imaginative perception a material entity, related to the world of sensible objects, or an immaterial one? Ibn Sina and Suhrawardi introduce the imagination faculty as one of the inner faculties, and imagination as one of the stages in perception. In the present article, first we state the cosmological and psychological bases of Ibn Sina’s view. He poses the imagination faculty in his own Peripatetic school of thought. He regards the imagination faculty as one holding in itself the forms existing in the common sense, and limits – in the course of imaginative perception – fantasy to the sensible world. We, then, will state the cosmological and functionalist bases of Suhrawardi. Suhrawardi, discusses the imagination faculty within the framework of an Illuminative school of thought. He, like Ibn Sina, regards it a material faculty; but he does not accept, in the course of imaginative perception, Ibn Sina’s theory, and regards the forms perceived in the imagination faculty as forms just appeared in the imagination faculty. For him, we have another world apart from the material world wherein the reality of everything exists, and in the course of imaginative perception, the forms existing in that world appear in the imagination faculty. He calls it ‘the world of ideas’ (pendent forms).At the end, we will deal with the common points and differences between these two philosophers.

Mulla Sadra devotes considerable attention to the soul as the subject and considers it to be a creative being. As realization of perceptions is one of the fundamental subjects of epistemology, this article claims that reliance on the creativity of soul during the process of perception does not guarantee the eidetic objectivity of perceptions with material beings as a part of perception; however, the forms created by the soul, i.e. subjects known indirectly become objects known by presence thanks to the creativity of soul. Whatever their relation with the subjects known indirectly, they could not b claimed to have eidetic objectivity. Moreover, the unity between soul and active intellect could not prove that the mental forms should necessarily have eidetic objectivity with material beings.

In Mulla Sadra''s epistemology، human perception consists of three elements: the perceiver (soul)، the internal perceived image (which is known directly) and the external object of perception (which is known through the previous element). However this view is justified only by the essential objectivity in order to maintain correspondence. We have no way to justify this objectivity and the correspondence between the second and the third element but the oneness of the quiddity of these two and the active creativity of the soul in creating an image correspondent to the external object of our knowledge none of which is justified and both of which confront several questions. In this paper we will discuss whether Mulla Sadra''s epistemology can answer these questions.

In this article we will study one of the important questions of religious-studies which is the consistency of God’s existence and the problem of evil. Although the problem of evil has been discussed by religious scholars in the past, but it has taken a new form today. Some atheists such as Hume believe that the problem of evil denies God’s existence and the two ideas are inconsistent. Hume’s reasoning is criticized in this article and it is proved that if God, who is all-knowing, absolutely powerful and completely well-wisher, has enough moral and logical reasons for occurrence of evil, we may conclude that God’s existence is consistent with the evil. Existence of a small amount of evil is the essential of this material world and the creation of this world without its essential is not possible; and the essentially impossible matters do not take place even by an absolute power. Therefore it is impossible for God to create this world which includes a great amount of goodness without its essential because in that case the world of materials should not be the world of materials anymore! This is the most sufficient moral and logical reason for the occurrence of evil.