جستجوی مقالات مرتبط با کلیدواژه "وجود رابط" در نشریات گروه "فلسفه و کلام"

Loneliness is not considered an illness by itself; however, it could be the origin of some physical and psychological diseases. In this paper, the authors introduce the different types of loneliness and investigate its physical and spiritual effects. Next, they explain Mullā Ṣadrā’s doctrine of the relationship between God and Man. Based on the principles of the Transcendent Philosophy, Man is closely related to God and desperately needs Him, and no separation between Man and God is imaginable. In such an atmosphere, the problem of loneliness is basically annulled. In other words, the feeling of loneliness is rooted in the ignorance of the structure of being. Thus, the removal of this ignorance, can lead to the removal of the feeling of loneliness and its negative effects. Such an approach is closely related to cognitive psychotherapy, based on which human feelings and emotions are not solely the product of people’s direct encounter with the external world. Rather, their interpretation of this world and the way they approach it play important roles in the formation of their feelings and emotions. Clearly, a change in an individual’s interpretations and views can lead to changes in their feelings and thoughts. Similarly, any change in one’s worldview can lead to a change in their analysis of their living conditions and place in the world of being. An individual who develops their worldview based on the Transcendent Philosophy will never feel separation from the world of being. Hence, they will never suffer from loneliness.

The theory of the copulative existence of the effect suggests that contingent realities are purely copulative and connected to the Necessary Existence (God), lacking any independence and entirely dependent on Him in their essence. Based on this theory, a fundamental transformation in ontology occurs. This theory, in fact, offers a fresh perspective since it provides a new interpretation of reality. Thereby, it will have various implications that are effective both in human epistemology and ontology. In this research, we aim to explore and describe the ontological aspect of this issue and examine its implications. Some of them are as follows: the particular unity of existence, the formulation of the argument of the truthful (Burhān Siddīqīn) based on the theory of the copulative existence of the effect, the falsity of infinite regress, the dependency of contingent realities on the Necessary Existence in their essence as well as in their attributes and actions, and the criterion of the dependency of the effect on the cause. We strive to investigate this issue in light of the critiques of Ayatullah Fayyazi.

The intermediary existence (wujūd al-rābiṭ) is one of the innovations of Ṣadr al-Dīn Shīrāzī (Ṣadr al-Mutaʾallihīn), which he used to elevate his philosophical system and bring about profound transformations within it. Ayatollah Javadi Amoli, as one of the prominent commentators of the Ṣadrean wisdom, while emphasizing the value of this theory, has taken effective steps in this regard by delving into the semantics of the truth of the intermediary existence and its ontology. In the semantics discussion, he distinguishes the intermediary existence, which refers to the external reality that comes to connect the subject and the predicate, from the predicative relation (nisba ḥukmiyya), which has a mental status and permeates all simple and compound propositions. Also, in the ontological part of the discussion, he considers the intermediary existence, which is the counterpart of the essential existence (wujūd nafsī), as a real and existential matter and of a truth type which has different degrees of perfection and deficiency. The achievements of this theory on philosophical issues, in the broader sense of theology, such as the elimination of quiddity, the transformation of the essential possibility to poverty possibility (Imkān al-faqrī), and in the narrower sense of theology, such as proving the existence of God, the transformation of the realm of possibility into the unity of divine acts etc, are other parts of Ayatollah Javadi Amoli's efforts in this regard. In the course of these discussions, while providing a correct explanation and proof of the intermediary existence (wujūd al-rābiṭ) based on two different formulations of the argument of essential poverty (burhān al-imkān al-faqrī) according to the principles of transcendent philosophy (ḥikmat al-mutaʿāliya), he has answered the ambiguities of the enthusiasts of Ṣadrean wisdom in this regard and eliminated some of the slips in this area. The author, using a descriptive-analytical method, seeks to examine these discussions in the realm of the intermediary existence from the perspective of Ayatollah Javadi Amoli.

"Language-based argument" is an argument from the structure of language to understand the structure of the world. Although this mode of argumentation has been represented in the context of analytical philosophy, examples of such arguments can be found in the tradition of Islamic philosophy. The influence of the issue of simplicity or complexity of the derivative (mushtaq) on the primacy of existence (aṣālat al-wujūd) is one example of these arguments. In this article, a general account of this influence is provided and examine ‘Allāmah's approach towards this argument. It will become clear that ‘Allāmah does not agree with such arguments in the philosophical tradition. ‘Allāmah's argument for the copulative existence apparently falls within the category of language-based arguments, and if so, a kind of inconsistency can be seen in ‘Allāmah's encounter with this model of argumentation. By presenting two alternative arguments for the externality of the copulative existence and critiquing the interpretation of the commentators of ‘Allāmah's argument, we will exclude this argument from the language-based arguments.

The personal unity of existence is the claim of mysticism and transcendental philosophy. In this claim, the existential multiplicity of the universe is denied and all except Allah (God) are accepted as manifestations and appearances of His Majesty Haqq (Truth). The mystics have an intuitive approach in claiming the personal unity of existence and invite the deniers to follow mystical and spiritual method. In theoretical mysticism, rational reasons are given to prove the personal unity of existence. In transcendental philosophy, after a certain doubt, Sadrul Motaalehin has become inclined towards the personal unity of existence and tried to prove it. In the philosophical approach, reasons are given to prove personal unity, the most important of which is the fact that the effect is the relation itself. This argument has two introductions a) the effect in relation to the creator cause is the relator existence. b) It is not possible to derive a nominal concept from the relator existence. The concept of existent is a nominal concept, and all except Allah (God), due to being a relator, they do not have the ability to abstract the nominal concept. Therefore, only Almighty God has the ability to be applied the title of existence, and this means personal unity of existence. The first premise of this argument is the case of agreement among the most philosophers of transcendental philosophy, and even some followers of transcendental philosophy, who deny the existence of personal unity, accept the first premise; But the second premise is false and this argument cannot prove the personal unity of existence.

The main week point of Islamic philosophy is not its abstract nature rather it is the absence of practicality i.e. the Islamic philosophical issues have mostly been discussed in terms of mental aspects and have not been put into practice. Among all Muslim philosophers, Allama Tabataba’i seeks to synthesize the philosophical issues with practice and life. One of his attempts reflects in his explanation of Mulla Sadra's views on causality; Mulla Sadra employs connective existence innovatively in his theory of causality. Disciples of Mulla Sadra, including Allama Tabataba’i, followed his way too. Allama Tabataba’i employs Mulla Sadra's theory in his moral discussions which are inspired by the Holy Qur'an (the method of Ihraq). Also, he discusses the causality in a specific way in which finds expression in his Qur'anic commentaries. Based on the theory, the effect only represents the role of connective existence and is fully dependent on the cause. The theory and its monotheistic approach lead humans to avoid vice and immoral behavior. Because the vice behavior is rooted in the evil-prompting self and egotism. Therefore, Allama Tabataba’i's approach would leave no room for egotism

Connective existence and, its sub-category, independent existence are among the issues and predicates of philosophy, which have been discussed in the transcendental philosophy, both in the sphere of propositions and in the world of entities. In the world of propositions, the connective existence, the reality of which is being connective and otherness, if it is the same as the relation of judgment (between subject and the predicate), is necessary as a part of the composite whetherness affirmative proposition; but if not, it will be one of the concomitants of preposition, which will be sticked in the mind following affirmation and judgement. In the world of entities, all contingent entities, including substances and accidents of existences, are connective, and only Allah Exalted is considered an independent existence. This has left a tremendous impact on other philosophical issues, and study it based on Allameh Tabataba’’'s theory is the subject of this paper.

The rule "There is No Effect on the Existence Except Allah" is emphasized by the Ash'arites and Mulla Sadra. But each has offered a different interpretation of this rule; According to this rule, the Ash'arites have denied any causation, influence, or effect among the possibilities, and attribute all actions exclusively and directly to God Almighty. But Mulla Sadra, based on his philosophical principles in transcendent wisdom, while proving the near activity of God for all actions, also accepts a role for other possibilities in actions and proves a kind of influence and effect among the obligatory sub-transcendence. In this article, with a descriptive-analytical-critical method, both views in this regard were examined. Accordingly, neither view is flawed. Of course, Mulla Sadra's view, with the explanation given by Mullah Ali Modarres, is largely free from problems.

Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor the dignity of the Creator and God can be transmitted to one another. The pillars of this carriage consist of three sides, surrounding, surrounded and surround. The existence of the surrounding must be at the same time simple as possible, so that the multiplicity of the appendix becomes meaningful in that sense. And the Surrounded existence into being real must be non-independent. In such a case, the surroundings communicate between the surroundings and the surroundeds, and the multitudes will have the realm of self-reliance and real things without the need for independence without interfering circle of God with the creatures'.Two major challenges have arisen regarding the existence of an interconnecting surrounded that has been addressed with respect to the characteristics of the surrounding and the surrounded carrying. Characteristics of this carriage are the different proportions of the surrounding and the inscriptions with each other so that while the surrounded is far from the surrounding one can imagine the surrounding is near to the surrounded. The carrying literature on the surrounding and surrounded is one of the things that are mentioned in the verses and narratives in the picture of the relation between the people and the God, some of which are mentioned.

The copulative existence is one of the initiatives of Sadr al-Muta'allehin, by which he has exalted his wisdom and brought about dramatic changes in his philosophical system. While expressing the value of this theory, Allameh Javadi Ameli, one of the prominent commentators of Sadrā'i wisdom, has taken effective steps in this field by dealing with the two semantic fields of the truth of the copulative existence and its ontology. With regard to semantics, by defining the copulative existence as the external truth that connects the subject and the predicate, he distinguishes it from the copula that has a mental position and flows in all simple and composite whether-nesses. With regard to the ontological aspect, he considers the copulative existence, which is a kind of existence by-itself, as existential, real, and a kind of truth with different levels of perfection and imperfection. Allameh also deals with the implications of this theory for philosophical issues in two areas of theology in the general sense of disintegration of nature and the transformation of the essential possibility into possibility in the sense of need; and theology in the specific sense, such as proving the existence of truth, transforming the realm of possibility into unity of divine actions, etc. During these discussions, while correctly explaining the copulative existence and proving it with two different interpretations of the argument of the possibility in the sense of need based on the principles of transcendental wisdom, he cleares the ambiguities of the followers of Sadrā'i wisdom and removes some flaws in this regard. Using a descriptive-analytical method, the author seeks to investigate these issues from the perspective of Allameh Javadi Amoli.

The personal unity of existence is the claim of mysticism and transcendental wisdom. In this claim, the multiplicity of existence of the universe is denied and everything rather than God is accepted as manifestations of God the Almighty. In claiming the personal unity of existence, mystics have an intuitive approach and invite the deniers to the spiritual journey. In theoretical mysticism, rational arguments are put forward to prove the personal unity of existence. In transcendental wisdom, after raising analogism in a specialized sense, Sadr al-Mutallahin has tended to the personal unity of existence and has tried to prove it. In the philosophical approach, reasons are presented to prove personal unity, the most important of which is the copulative nature of the thing caused. This argument has two premises: a. in relation to cause, the thing caused is the essence of the copulative existence b. The copulative existence cannot be interpreted nominally. The existing concept is nominal, and because of being copulative, nothing other than God has the ability to abstract the nominal concept. Therefore, the title of existence can only be applied to the Almighty God, and this means the personal unity of existence. The first premise of this argument is common among most philosophers of transcendental wisdom, and even some followers of transcendental wisdom, who deny the personal unity of existence, accept the first premise; but the second premise is incorrect, and this argument cannot prove the personal unity of existence.

In the theoretical mysticism and Islamic philosophy, not associating any partner with God has always been subject to different interpretations. When Muslim philosophers refer to unity, what they mean is negation of associating any partner with God, as the Necessary Existence by Nature (Wajeb-e-Be-ahzat). From Mulla Sadra's point of view, God’s having no partner means that it is impossible to assume God with a partner. This extends to include the other attributes of God, like knowledge, power and thingness. Neo-Sadrian thinkers have proposed different interpretations of Sadra's view of associating a partner with God. The present article is an attempt to explain three Neo-Sadrian interpretations and try to show how close they are to Sadra’s views. Molla Abdollah Zanuzi, and Agha Ali Modarres try to explain Sadra's view based on the distinction between Per Se Existence and Per Accident Existence, or the Owner and property, but Allame Tabatabaee believes that in relation to the attributes that are common to God and humans, God has no partner due to the typicality of instance.

The very relevance of the disabled has been argued and martyred many times by Sadr al-Mutalahin, and it is accepted that the existence of the disabled in its essence needs a cause, and this need is due to the cause of the disabled, and it is not possible for the disabled to have existence or lack of independence. ; What is at stake is whether it is possible for the intellect to consider the nature of the disabled independently of its cause, in other words, whether or not the disabled can be referred to as the independent of the intellect; In this article, we have stated that the reference to the independence of the intellect to disabilities is not in conflict with being external in nature, and that Mr. Sadr al-Mutallahin's arguments for denying the intellectual independence of the disabled are not complete.

Sadr al-Mutallahin in a detailed analysis of the relationship between the existence of the Creator and the creature, which is the product of a new analysis of the principle of causality and also the similarity between cause and effect, concludes that the existence of the creature has no status other than the manifestation of the Creator's existence. On the other hand, Mirza Mehdi Isfahani takes a different and complex position on the issue of how the existence of the Creator and the creature is related by rejecting all the principles of Sadr al-Muta'allehin. Which is only to destroy the theoretical foundations of Mulla Sadra and preserve his theological ideas, not to give new theories. he has questioned the theory of causality and the theory of consistency, and in order to maintain his theological foundations on the infinite power of God, he has criticized the rule of oneness as well as the theory of Sadra's existence. But the important point is that he does not lay a new basis for the theory of existence and only uses it to explain the preconceived hypotheses such as the negation of the unity of existence, the inconsistency of the existence of creator and creature and the invalidation of the principle of causality. In this article, we analyze and compare the philosophical position of Sadra and the destructive position of Mirza Mehdi Isfahani in order to critique and study the thoughts of Mirza Isfahani in the mentioned topics

Bradley mentions a vicious circle according to which any theory that considers external things as units composed of plural components are deficient. Since most tropists maintain that the minute things are composed of coexisting trops, Bradley’s vicious circle covers tropism as well. Mavrin holds that Bradley’s view on how the relationship exists is wrong, and that the relationship is something with an existential dependence on its surroundings; and she has, thus, resolved Bradley’s vicious circle. However, based on a reading of Allama Tabatabai’s analysis in the discussion on existence of a connection, one may criticize Mavrin and consider a mutual dependence between the relationship and its surroundings. Besides, although Mavrin’s view resolves Bradley’s vicious circle, it seems to be inconsistent with tropism theory. In this article, after a brief look at tropism, we mention Bradley’s vicious circle and explain it for the theory of tropism. Then, we mention Mavrin’s solution and review it to defend the view of internal and mutual dependence between the relationship and its surroundings.

The question of this article is whether or not the term "Hū" implies the copulative being in the Arabic language of the Quran's revelation period. For this purpose, the works of Avicenna have been formulated as the most prominent defender of the meaning of the word. This formulation shows that his argument is a combination of logical and linguistic parts. The authors first distinguish between these two approaches and critique the logical part of his argument. Then the linguistic part of his argument is compared to Farabi's historical account of the translation movement's dispute over the translation of the concept of "being" into Arabic, and it has also been rejected. Indeed, Farabi's report explains why and how the term was translated by the translators of the translation movement from natural Arabic before the translation movement into the scientific-philosophical language at the same time as the movement and after it. The sum of the critiques and Farabi's report is the key phrase of the article: The term "Hū" in Arabic at the time of the Quran's revelation did not indicate the copulative being; Rather, for the first time, translators of the translation movement considered such a meaning for the term. This result has also helped to discover the historical map for the implication of the term on the copulative being in the Arabic language as a whole; perhaps it can be a companion for parallel research in the field of discovering the original meanings of the Qur'an.

As a consistent philosophical mechanism, transcendental philosophy is celebrated. It has disclosed a new perspective through passing the philosophy of Masha and Eshragh in close cooperation with mysticism and intuition for transcendental philosophy and knowledge seekers.Therefore, it is so amazing for its philosophical followers to observe serious and acute contradictions in philosophical theories of this philosophy owner.Distinct theories of Sadr-Al-Moteallehin in important subjects such as principality of existence and credit of nature could be considered as the indication.The source of conflict is noticeable in the great philosopher's works.This research is going to answer the above inquiry and solve current contradictions through studying Mulla Sandra's expressions relating to the principality of existence and the credit of nature.