جستجوی مقالات مرتبط با کلیدواژه "علم شهودی" در نشریات گروه "فلسفه و کلام"

Spinoza and Mulla Sadra, in spite of having different philosophical principles, paid special attention to the problem of immediate knowledge of God. A philosophical dialogue between them can be held, if the two following conditions are satisfied. First, the ontological features of the object of that knowledge -that play the essential role in immediate knowledge- should be identified. In this regard, infinity in Spinoza’s philosophy and lacking quiddity and being superior to the perfection in Mulla Sadra’s philosophy can be cited. Secondly, the definition of the immediate knowledge and its main feature that is relevant to the object of that knowledge should be surveyed. On one hand, Spinoza points out that the truth of this kind of knowledge and complete correspondence between that knowledge and its object are its main characteristics. On the other hand, Mulla Sadra stresses that such knowledge is confined to the existential degree of the knower. The comparison shows that Spinoza, in common with Mulla Sadra, asserts that the immediate knowledge is the most perfect one which the most perfect existent is its object. Nonetheless, the breadth and the narrowness of the meaning of the medium, along with inconsistency in Spinoza’s view and consistency in Mulla Sadra’s position on the immediate perfect knowledge of God are the matters that distinguishes Spinoza’s views from those of Mulla Sadra’s.

Although the acquisition knowledge has preparing and introductory relation with regard to practice and is considered as its required condition, it lacks enough capability for definite guarantee of practice. Explicating the function of the acquisition knowledge achieved from different faculties of the soul and analyzing its position in principles and process of practice can to some extent explain why there is a gap between theory and practice. On the contrary, intuitive knowledge has a deeper effect than the acquisition one in respect to guaranteeing the practice, and the higher the degree of intuitive knowledge, the less the opposition of practice against this knowledge will be.

It is universally accepted that the presuppositions, thoughts, and mental foundations of a scholar influences his/her ideas continually. It is, therefore, useful to study the relationship between a thinker’s mentality and thoughts and his/her other academic ideas in order to have a better understanding of their options and discover the delicacies of those ideas. This article attempts to show that Mulla Sadra’s view about the soul has changed his approach towards perception and knowledge, and produced new results. The aim, here, is not to study the whole of Mulla Sadra’s psychology and epistemology, but to consider his specific views concerning knowledge of the soul and to evaluate his attitude about the soul and the effect of such an attitude on the great philosopher’s specific ideas concerning knowledge. In other words, it is attempted to explain and analyze the extent of the influence of Mulla Sadra’s psychological bases on his epistemology.The innovated outcome obtained from this research is Mulla Sadra’s epistemological methodology. A careful look at this methodology leads us to a coherent geometry which clearly shows the relationship between the two domains in a way that one can claim such psychological bases will inevitably result in his specific epistemology. Although epistemology, in its modern sense, was not in the mind of the philosopher, Sadrolmota’allehin, four centuries ago, and his attitude was basically different, it is possible to consider it from today’s point of view and examine it by focusing on his psychological and epistemological foundations. Thus, Mulla Sadra’s view towards knowledge is considered from this angle, too.