جستجوی مقالات مرتبط با کلیدواژه « علت معد » در نشریات گروه « فلسفه و کلام »

In Islamic philosophy, cause is divided into efficient cause (‘llat-e ījādī) that bestows existence, and occasional or preparatory cause (‘llat-e i‘dādī). Based on the definition and criteria of cause proposed by Muslim philosophers, preparatory cause is only metaphorically called a cause. In this article, with a philosophical method and with the aim of explaining the real position of the preparatory cause among the causes and rereading some philosophical issues concerning causality, it is proved that causality is a graded reality that enjoys a wide range of intense and weak levels. Causality is consistent and harmonious with existence in this sense; cause and effect are among the modes of existence, and existence is graded. High levels are efficient causes and weak grades are preparatory causes. Therefore, though possessing a weak and low level, the occasional cause is also a real cause. According to the criteria of a cause, “co-existence” (ma‘iyyat) and/or “being directly and originally created” (ibdā‘) are not conditions of being a cause, and considering these two as the criteria of causation is due to the part-to-whole fallacy. The method of this research is analytical-rational and its purpose is to explain the true position of the preparatory cause among the real causes.

Human will is one of the most important characteristics of man. There are different perspectives between theologians and Islamic philosophers in interpreting the human will and its way of being origin for his actions. This paper, using an analytico-descriptive method, has studied Fakhr Razi and Mulla Sadra's views in the field and concluded that human will is a mental quality and its existence is self-evident. Though Fakhr Razi has put forward a number of rational and narrative reasons to prove the claim of human actions` being attributed to the Divine Will and human will`s being of no effect in them, he has denied Asharite great scholars` meaning of the theory of kasb and has given such a new concept to it that, in addition to attributing all things including human actions to God, sees a place for human will in actions also. In this way, we find an incompatibility and ambiguity in his view in the field. Mulla Sadra, however, has viewed the theory of amri baini amrain as the only acceptable explanation for the effect of Divine Will and human will in them. Accordingly, God is the main agent of the human act, and the will of man, though being only the ground for appearance of Divine Will, it is of real effect in these acts also.