جستجوی مقالات مرتبط با کلیدواژه "مثال متصل و مثال منفصل" در نشریات گروه "فلسفه و کلام"

According to Sadr al-Muta'allehin, the soul of man is an abstract ideal being that is corporeal and has stages and levels of analogicity and unity at the same time as multiplicity. One of the levels of this being is the ideal body. Using the descriptive-analytical method, the present paper seeks to introduce the characteristics of the ideal body and how it relates to the elemental body and soul according to Sadr al-Muta'allehin. This research coherently and systematically presents all that Sadr al-Muta'allehin has stated about the ideal body in his works. According to Sadr al-Muta'allehin, the ideal body is invisible, immortal, and attached to the soul; it iconically indicates the properties and essences of the soul. The ideal body is united with the soul and the main body in the sense that the soul firstly and foremostly manages and governs the ideal body, and will be with man in the worldly life, purgatory (Barzakh) and the hereafter.

One of the important subjects in Mulla Sadra's philosophy is the world of imagination. This subject has been a problematic one in Islamic philosophy. Some famous Muslim philosophers, including Ibn Sina, have denied the existence of such a world. Suhrawardi tried to prove its existence by rational arguments as well as his mystical unveiling. But he could not reject the objections against his attitude. Mulla Sadra, influenced by Suhrawardi, could establish a firm foundation for the existence of the imaginal World in his philosophy. Indeed he is the first philosopher who could represent an orderly philosophical discussion concerning the Imaginal World. He has given several arguments proving the existence of both contiguous and discontiguous imaginal worlds. In this paper, first we will explain the Imaginal World from Mulla Sadra's viewpoint and mention some subjects which can be explained only by the existence of the world of descendent Imagination. Then we will discuss the relation between the world of ascendant imagination and immateriality of the faculty of imagination which is one of the Mulla Sadra's important innovations. By proving the immateriality of this faculty, he could solve many problems concerning bodily resurrection and could prove the existence of isthmus worlds in the ascendant arch.

From the Peripatetic philosophy perspective, imagination is a faculty dwelling in the vaporous spirit which has a materialistic but intangible nature. Accordingly, imaginal forms are material things and initiated somewhere in the brain. Arguing that it is impossible for something accessible to accommodate something inaccessible, Sohravardi opposes this statement stating that imaginal forms dwell in the world of ’images in suspense’ which is somewhere between the material world and the world of Platonic ideas. He also considers imagination a material faculty which is just a condition for viewing the imaginal forms and not a location for those forms. In speculative Sufism, the world of ‘images in suspense’ that is imagination is called the ‘connected or limited archetypal world’ in the human body which is the shadow of the ‘disconnected or absolute archetypal world’ that is the world of Platonic Ideas. On the basis of the foundations of transcendent theosophy, the theory of ‘trans-substantial motion’ and the ‘union of the knower and the known’, Mulla Sadra for the first time argued for the immateriality of imagination and used this notion to explain issues such as the corporeal resurrection, the nature of revelation, and dream vision. In the present article we first refer to the views expressed in the Peripatetic philosophy, Illuminative philosophy and Speculative Mysticism on the immateriality of imagination. We next explain the ontological and psychogenetic bases of transcendental theosophy of Mulla Sadra so far as they are deemed necessary for understanding the immateriality of imagination. The classification and discussion of Mulla Sadra’s arguments will follow. We then conclude the article with the implications of this notion for explaining a number of concepts such as the soul creativity, corporeal resurrection, imaginal world, revelation, dream vision, transcendent esoteric commentary, and the relation between the body and soul. Our view is that the notion of the immateriality of imagination, with its solid foundation and strong arguments is potentially capable of dealing with very important philosophical issues.