جستجوی مقالات مرتبط با کلیدواژه « body relationship » در نشریات گروه « فلسفه و کلام »

The identity of the body due to one side of the body and the soul and the body in question is the wisdom Sadraee Because body is one side of the soul-body problem in Sadraian philosophy, its identity should have an important role to explain the relationship between them. And perhaps one of the reasons for multiple interpretations of the relationship between soul and body in transcendental philosophy is its lack of focus on the body. Analyzing the content of Mulla Sadra phrases, we can provide several titles and three images of the body. Body, sensible body, the genuine body, light body and steam spirit are titles that Mulla Sadra uses them to refer to identity or physical entities of body, but he draws three different nature of the body beyond these titles. One of them is tangible body that is just a combination of elements, the other is steamy spirit, in spite of having soft entity, it is material, and the last one is the genuine body or light body, although it is present in physical world, it is not material but corporeal i.e. has intensive dependency in material. This genuine body has a weak immaterial entity. This kind of immateriality has been allowed to be in physical world.

The quality of bodily resurrection has been a complicated problem throughout the history of religious، theological and philosophical thoughts. Theorists have been trying to strengthen the grounds to overcome the problem. Transcendent Philosophy explains these grounds and principles to solve the problem. One of the most important of these tenets is the knowledge of the soul and its principles. Through the theory of ‘bodily origination and spiritual survival of the soul’، Transcendent sages have been paved the way. But in this theory the relation between material body and immaterial soul in bodily resurrection seems problematic also. Hakīm Modasses، with his special method، tried to explain this relation and stated his principle in bodily resurrection problem. His theory is based upon ‘dynamic body toward static soul’. In spite of depending on the principles of transcendent philosophy، it leads to logically different conclusion. This variation is innovative but it would be finally evaluated as a turning to theological conclusions which is could not be regarded as a little difference. In the realm of soul-body relationship as the most prominent principle to the bodily resurrection، the explanation of Hakīm `Āqa `Ali Modarres clarifies some essential difficulties and pave the way to more precise consideration on this basic religious belief. This prevents the superficialist attitudes toward religious belief and thought.

One of the important issues in philosophy of mind is mind-body relationship. In this regard، there are two views: Monism and Dualism. Based on Dualism، human beings have two aspects: physical body and immaterial mind; on the contrary Monism holds that there is only one kind of ultimate substance by which the human beings are constituted. Though Mullasadra and John Hick، from two different philosophical traditions، both believe in the two aspects، as this article wants to prove، Mullasadra’s view is monistic، however not in its prominent meaning in philosophy of mind; his view is a novel one based on his philosophical views. John Hick is a substantial dualist. He advocates his view at the cost of rejection of mind-brain identity theory and also epiphenomenalism. Nevertheless، aside his view on mind-body relationship، most of his theories are similar to Mullasadra’s theory، namely، believing in two different aspects for human beings، mind emergence procedure، mind immateriality، human physical initial creation، interrelation of mind and body، and their effects on each other