جستجوی مقالات مرتبط با کلیدواژه « مجعول بالذات » در نشریات گروه « فلسفه و کلام »

Deliberating on Mulla Sadra Shirazi’s works, we realize that the most important or at least the most famous positive argument of the principality of existence is the argument by the causality of existence in certainty of objects (quiddities) which is presented as two reasons in Al-Mashaer merely because of the difference in the assertions and not the substance. Furthermore, some contemporary scholars have considered Molla Hadi Sabzevary and Molla Modarres Zonouzi’s assertions of this argument as new arguments. As a result, different assertions of the same argument are considered four separate arguments due to disregarding the philosophic principles enshrined in these assertions, the content of their premises and their conclusions. Further confirmation of this claim comes from similar criticisms raised by different scholars against these assertions. In this regard, theory of attribution of quiddities to the forger, emphasis on quiddities being forged in essence without the merits of restraining and the problem of “begging the question” in terms of some subjective principles have attracted the attention of the critics more than anything else. The aim of the present paper, is to describe each of the assertions of this argument and then reflect on the critiques of critics on this argument after explaining the equality of these arguments in terms of their premises and their substance, and also intermediate and initial assumptions. In this respect, it is concluded that the problem of begging the question is more dominant in the sbove-mentioned argument.

The term, “ja‘l” (creation) has a number of meanings, but it is consensual among Muslim philosophers that its object is reality itself. But what exactly is reality itself? Is it existence, or quiddity, or becoming which is created? This article examines three major theories in this regard: those of Peripatetics, Ishrāqis, and the Transcendental Philosophy of Mulla Sadra. There is a dispute about the exact ideas of the Peripatetic and the Ishraqi schools; some ascribe to them the idea of the creation of quiddity, while others interpret their theories in a way that the creation of becoming could be understood, and still others believe that they meant existence was the object of creation. Mulla Sadra’s final theory in analyzing the cause-effect relation comes to the point that there is only one real and self-subsistence existence, and it is God’s essence, and others are His self-disclosures. On this basis, there will remain no room for createdness, because God’s existence is real which is beyond creation, and others have no real existence and stop short of creation.