جستجوی مقالات مرتبط با کلیدواژه "فاعل بالعنایه" در نشریات گروه "فلسفه و کلام"

The discussion of divine activity and the quality of the creation of existents has always been a challenging discussion, and different thinkers have provided different views, each based on their philosophical thoughts. Among them, Mullā Ṣadrā has sometimes acknowledged agent-by-foreknowledge and sometimes agent-by-self-manifestation regarding the quality of God’s Agency in his various works. These two apparently contradictory views have made the commentators of his works to try to reveal his ultimate intention. This paper, which has been written following a descriptive analytic method, discusses the views of Mullā Hādī Sabziwārī and Ḥassanzādeh Āmulī as two of the important commentators of the Transcendent Philosophy and concludes that, through referring agent-by-self-manifestation to providence in its general sense, Sabziwārī tries to reconcile these two views. However, with his particular interpretation of the Peripatetics’ view of God’s agency, Ḥassanzādeh Āmulī equates agent-by-foreknowledge with agent-by-self-manifestation. Nevertheless, the authors believe that the main basis of agent-by-foreknowledge that has persuaded Mullā Ṣadrā to acknowledge it is active knowledge. For this reason, by accepting agent-by-foreknowledge, he agrees with such affairs as the addition of knowledge to essence, which the Peripatetics have suggested in this regard. Accordingly, we can conclude from Mullā Ṣadrā’s different statements about the quality of divine agency that his view is based on active knowledge, which also exists in agent-by-foreknowledge. Hence, he speaks of agency-by-foreknowledge in relation to God’s Activity, which is consistent with agent-by-self-knowledge.

Explanation of God's agency is one of the most important topics in philosophical theology. The causality through self-manifestation (Fa'aliyyat Bi al Tajalli) is perceived as Mulla Sadra's chosen point of view in his works. According to it, God, based on his knowledge of the creatures, which is the same to essence of God, but is the same to his knowledge to Himself, is the immediate creater of all creations, so that the creations are Dependent Creatures in their essense, and God is the only original being. However, Mulla Sadra in some of his works, discribtes the theory of causality through providence (Fa'aliyyat Bi al inayat), that is considered as Peripatetic philosophers' view, as his chosen theory in circumstance of God's agency. So, using this term by Mulla Sadra has led to this ambiguity that wht's the ultimate view of Mulla Sadra in this issue, and what's the different between Mulla Sadra and peripatetic philosophers in this topic. This article has describsed the solutions suggested by Sadrai Philosophers, and finnaly, has chosed Mulla Ali's view as a correct. Based on chosen solution, the term of (Fa'aliyyat Bi al inayat) isn’t specific for peripatetic philosophers, and their specifics views, aren’t inherent of this term.

In spite of Aristotle، who settled the fundamental basis of his philosophical system «the metaphysical difference between matter and form»، to reach the difference between sensible and nonsensory and to reach the unmoved mover that is natural agent، Avicenna chose «the metaphysical difference between existence and essence» to reach the difference between necessity and possibility and to prove the divine agent، namely creational agent cause and pure being that is Allah Almighty. But Mulla Sadra discussed about objective reality of existence and its gradational degrees، instead of discussion about extensions of existence and conformity of the concept of existence on them، to settle the fundamental basis of his philosophical system «primacy of existence over quiddity» or «principality of existence». This article، explains various views about agency of Allah Almighty and finally concludes that Avicenna believes in Allah Almighty as agent-by-foreknowledge in the first sense، but Mulla Sadra believes in Allah Almighty as agent by self-manifestation and، in his another view، as agent-by-foreknowledge in the second sense.