جستجوی مقالات مرتبط با کلیدواژه « molla-sadra » در نشریات گروه « فلسفه و کلام »

The purpose of the current research is to measure and compare the intrinsic motion of Mulla Sadra and Einstein's theory of relativity, and the research is descriptive and analytical. The method of collecting information was a library, which was done by referring to the relevant libraries, extracting files from Mulla Sadra's works, articles and other written works on the subject of research. The findings indicate that Einstein took the speed of light as absolute and constant and considered time as relative, and Mulla Sadra took material movement as the principle and considered time as its subordinate. Therefore, it is completed in the interweaving of matter, movement, and time in Sadra's system, although Sadra attributes originality to body and matter, but in contrast to Masha'is, this originality is dynamic in the sense that matter has a rising personality that is in every respect It is accompanied by movement. Also, Mulla Sadra does not give an independent identity to time and considers it as an extension of two extensions of the body, and the theories of relativity are faced with a fourdimensional structure called space-time, where time is considered one of the four dimensions of this structure.

This study compares the views of Walter Stace and Molla Sadra on the meaningfulness of life. Stace believes that the beginning of the problem of the meaning of life occurred when the scholars of the 17th century onward turned away from something called ultimate causes. The destruction of the world’s purposefulness and the telescoping of its phenomena after Galileo is a key event in the history and culture of the West to end the supremacy of religion in Western culture. The removal of the final cause in the history of Western thought has caused changes in scientific and philosophical debates, and this issue, in turn, caused a change in the attitude of man to the discussion of God as a creator and eternal power. As a result, the main issue of man, that is, the discussion about the meaning of life changed accordingly. This has become the main reason for the marginalization of God's divinity and the replacement of human powers, the final result of which has been the dominance of nihilistic approaches. After that, the conquest of secularization and anti-religion challenged the issue of the meaning of life of the new man, and after that, man sees God not as the source of meaning, but as an obstacle to the way of life.Therefore, he relies on his awareness and will and thinks of himself as the creator of the meaning of life. For this reason, the discussion of discovering and searching for the meaning of life has been changed in the past and replaced by meaning-creating approaches and talk of falsifying meaning. The issue of whether man is the builder and creator of the meaning of his life or acquires it from an external factor has become a big challenge for modern mankind. The modern man, due to various reasons such as scientific and philosophical advances, the weakness of religious authorities (Jewish and Christian) in responding to his intellectual and practical needs, the inappropriate behavior of the church towards people of thought and the growing growth of capitalism and consumerism, has suffered a crisis of servitude and unbridled freedom. Absurdity and meaninglessness followed by sadness, anxiety, and despair in individual life, on the one hand, and insecurity and injustice in social and global life, on the other hand, have been the inevitable consequences of self-centered servitude and libertarianism. In the meantime, what is neglected is the essential and natural structure of humans. The new man denied his nature (Fetrat) in order to achieve the freedom of self-foundation in thought and action by turning his back on his tradition.Molla Sadra, an accomplished philosopher and the founder of the philosophical system of transcendental wisdom, believes that life in itself does not have intrinsic value, and worldly life is merely a place to reach human perfection and happiness, which is nearness and annihilation in God. As a result, it has no intrinsic usefulness except in terms of the position of being connected and close to God, through which the possibility of transformation and evolution becomes possible. In his opinion, the meaning of life is completely tied to its purpose, and this purpose is objective and real and not fake or subjective at all. Proximity and annihilation in the name of God are considered the ultimate goal in evolutionary and revolutionary processes by passing through the four journeys from man to God.In his opinion, life has a deep interior in addition to its outer shell, which is considered the goal and perfection of human life based on its philosophical rules and foundations such as essential movement, rational and rational unity, and the reference and return of the universe to the essence of the true meaning of life in the three concepts of purpose, value, and function, and to achieve celibacy in its various types without limits. From his point of view, life and living have degrees of Tashkik. In this regard, Molla Sadra speaks of a good life with the words of revelation and finds it in an existential relationship with human knowledge in such a way that the more certainty and development of man is, the more his life will be. According to its strength and stability, it becomes more meaningful. In his opinion, man is the highest of creations, and his creation is not empty and aimless, and human nature (Fetrat) is deeply and intrinsically tied to God-seeking, and materialism and skepticism have no way in his philosophical system. Empirical science is also a product of man's distance from his original nature, lack of capacity, and stopping at the lowest levels of human reason.

sometimes, imagination of philosophy issue is more important and more difficult than its judgment, and principality of existence issue is from these issues. in this article, we have surveyed to some of imagination meanings of this issue.also we have surveyed to two explanation of disputable point; and we have surveyed with reasons of principality of existence to some of imagination meanings. explanation of disputable point, which is an important issue in this field, is not mentioned in Mullah Sadra's books. But people like Sabzevari, Tabatabai and others have paid it. In the meantime, modares Zunuzi has written a comprehensive and precise explanation of disputable point on the issue. Some have criticized this and we have responded to them. In this article, the meanings of the quiddity, existence, imagination meanings, and limitation of the dispute are discussed. It addresses issues such as whether there are personal or some kind of phenomena in this issue.

The old attempt of philosophy to understand the meaning of unity and return the plurality of the world to a unified matter has a long record which can be traced to the philosophy of ancient Greek especially philosophy of Heraclitus. His notion of unity is different from the understanding of his previous philosophers of unity. His view of arche is a transition from material to non-material matter; the manifestation of this point is Logos. Logos unifies the material and non-material matter and the whole universe. The theory of unity of being has been noticed by mystics and especially Ibn-Arabi, but Molla-Sadra is the first philosopher who presents a rational and deductive presentation of this theory in a philosophical system. Heraclitus and Molla-Sadra both try to present a united existential picture of the world. Their ideas have some common points along with some differences. This article tries to study the bases of unity of being from the perspectives of the two philosophers and compare their commons and differences.

Wisdom is one of the ranks of human through which it acquires knowledge and functions and belief is a heart acknowledgement which reaches human the confidence and inner relief. How are they relevant? Can we be self – contained of one of them if we have the other one? This present writing has investigated this issue from two thinkers’ point of view in one of whom the propensity to belief is prominent but in the other one the wisdom Ghazali thinks that belief is more important than wisdom he assents to the subjective wisdom but he consider it unable to understand and fathom the religion and because of this he prefers the belief of ordinary people to the philosophical wisdom but Molla Sadra although mentions the wisdom’s restrictions، pays a great attention to the intellectual issues in the domain of religion. He thinks that belief not only isn’t contradict with wisom but also it’s a kind of knowledge and achnowledgment this present research، after elaborating on these two view، has compared and contrasted them correspondently.