نشریه حکمت صدرایی
سال هفتم شماره 2 (پیاپی 14، بهار و تابستان 1398)

In discussing about motion, the possibility or impossibility of motion in incorporeal beings is one of the essential problem. This problem has a strong relation to the problem of reality of chaos and first matter. Peripatetic philosophers, in one hand, through arguments, such as “argument by possibility and actuality” and “separation- connection proof’ have assert that the chaos is a real corporeal being. Because of incorporeal beings are, according to him, devoid of matter they have founded the reality of motion on the material reality of the chaos. So, they rejected the existence of motion in incorporeal beings. By contrast, many contemporary philosophers rejected the arguments about real existence of the chaos, and denied the correlation between real chaos and existence of motion, and, so, they have asset the possibility of motion in incorporeal beings. The other essential problem, that its solution come after the problem of ‘possibility of motion in the incorporeal beings’ is the problem of ‘essential motion in the sole’ and the problem of ‘evolution in isthmus life and resurrection

whether creation system is the most perfect possible world. Whether with the science, power and benevolence of God there is no possible to create a world more perfect than it. the creation which has no evil and badness in it. Molla Sadra with regard to perfection adjectives of God such as science, power, divine consent, existence of fit lack of obstacle, with expressing and intellectual analyzing confirms that more perfect than this world cannot been imagined. Hence present creation system is the most perfect that God created. And if more perfect than it be possible, God created it with existence of fit lack of obstacle. Hence the present world with little evil is the possible most perfect world that God created. Which is will be said in this research is the base and intellectual and essential reasons of transcendental philosophy in confirming the perfectness of the world regardless of evils existence and analyzing it with considering to interpretive and philosophical works of Sadr-Ol-Motahelin Shirazi and some of transcendental philosophy's followers.

AbstractHuman fall is one of the key issues of anthropological concern in religious studies and philosophical investigations; it not only accounts for the nature of human soul rather it refers to the latter’s origin and its emergence. Although fall has been discussed in some prophetic traditions and sayings; for Mulla Sadra it is of philosophical interest and has been discussed along with the issues of soul’s origination. Thus this essay seeks to study the issue of human soul’s fall in the context of Mull Sadra’s philosophical discussions of soul as a whole and in view of a set of certain prophetic traditions. It aims at providing a picture of fall from a religious and philosophical point of view. Taking a problem-oriented approach, this research struggles to explain the bodily emergence and spiritual eternity of human soul and demonstrate that origination and fall are not of a contradictive or differentiated nature in Sadra’s view rather they are totally coherent; it also studies the philosophical, mystical and exegetical attitudes of Sadra on the existential status of human soul and its knowledge. Finally it seeks to offer a rational interpretation of ontological aspects of the fall of human soul drawing upon Sadra’s ideas concerning human realization.

The issue of history has a long history of philosophical thinking, and one of the most important and challenging issues among philosophers and theologians is that in the most pessimistic case, God denies God, and in the most optimistic case, there has been a violation of certain attributes of God. For example, evil, and especially the excessive evil of absolute power and God's merciful wills. The purpose of this writing is to study the logical problem of evil and solve it from the perspective of the two Islamic and Western thinkers, Professor Motahari and John Hick. John Hick also believes in the mighty creator who created the best possible universe, while Hicker's view is that he is evil and develops the theory of "cultivating the soul," and the purpose of God is to create evil, to uplift human beings and He introduces his spiritual growth and makes it an agent of perfection. But talking about an unsolved problem and an "unknotted knot" in the name of evil exaggerates, and finally, the wisdom of evil is "mysterious", in other words, unconscious and beyond comprehension.

Ontological discussions of knowledge and perception are one of the important issues that philosophers and scientists have commented on. Among the Muslim Philosophers, Ibn Sina and Mulla Sadra have discused the issue of knowledge and perception in detail. According to the view of these two philosophers, the conceptual knowledge is divided into sensual, imaginative, illusory and intellectual. From the viewpoint of Ibn Sina and Mulla Sadra, rational (or intellectual) perceptions are abstract, but they differ about the nature of partial perceptions (sensual, imaginative, illusory), that is, whether they are abstract or material in nature. Ibn Sina believes that partial perceptions are impressive in the brain and matter, whereas, Mulla Sadra believes in the abstraction of all perceptions irrespectively. This article, first, provides an explanation about the definition of science and the degrees of perception; then, it critically looks at Ibn Sina's argument about the materiality of partial perceptions The article points out that the arguments of Ibn Sina is controversial and his view of the materiality of the partial perceptions is not acceptable. The article then investigates the arguments of Mulla Sadra about the abstract nature of partial perceptions.

The logical approach to the problem of immortality in the rest of the world, many questions have involved human minds these questions in the field of philosophy have led to conflicts between the views of thinkers in this field. The philosophers of Allah have become omnipotent, benevolent, and have mercy and, on the other hand, do not need to know anything, including obedience of servants and there is nothing that can harm him, including the sin of the sinners, so why is Allah causing the sinners to suffer? Aquinas first discusses the fate of objects that will endure eternal suffering and He believes that the bodies are in eternal suffering, it is more difficult to believe that they will continue to live without any pain in their eternal bliss. Mollasadra has contradicted this and on the other hand Based on Quranic verses the Immortality is Tormentor on the other hand, based on the philosophical principles reject this view. This article describes and analyzes the views of the two thinkers of the Islamic world and Christianity on the issue of evil suffering.

In moslem peripatetic’s Thaught, Alkindi and Avennasar had neoplatonic view to the relation of soul and body and so they have remagerd It as the relation between Idea and Matter. But Avesina also recognized it like them in some where mostly he has denied that the body could be considered as a locus for soul. Because in Avesine’s thaught, rational soul is a place for taking the abstract intelligibles so according to his view the soul mast be independent immaterial fact and it. can’t has any material locus. So he has refused that the soul could be dependent to the body in its individuality. According to this, he has carried the body as a instrument for the soul in its But in Mulla sadra’s philosophy as he has accepted the union of the "Idea and Matter", So this concept have been occurred by zonoozi that the soul may became united to the body. Zonoozi has been attempts to explain How the soul could became united to the body. Finally he has indicated to "Revelation".He considers the body as a revelation of the soul. He has counted the humanity as a hierarchical fact that the soul is the heist side of it and the body is the lowest side. So the body is the material revelation of the soul and the soul is the immaterial revelation of the body.

Kant, the famous German philosopher, has tried in his important book, Critique of Pure Reason to give the conditions of possibility of universal and necessary knowledge and therewith Specify bound of understanding. Synthetic a priori judgment could only able, on Kant’s viewpoint, if the pure forms of time and space determine given representation on intuition. He try to show that pure forms of understanding are known as conditions of Objective empirical judgment. On his viewpoint, all conditions of recognition are also limited to the transcendental unity of perception. Kant’s theory of transcendental I and his explanation for the conditions of possibility of knowledge put matter to Compare with the doctrine of intuitive knowledge and theory of the Appearance of a perceptions plurality in the philosophical system of Allameh Tabatabaei. He knows the conditions of possibility of every knowledge, even theoretical one, dependent on ontological unity and connection of subject and object. He is the first philosopher in the tradition of Islamic Philosophy who give a creative explanation for the appearance of a plurality perceptions and Circumstance of obtain basic course concepts. This article is going to describe and interpret mechanism of possibility of knowledge in two philosophical system of Allameh Tabatabaei and Kant

Since God granted mankind the right to have power, and the granting of any right requires performance of duties or duties, God requires the human being to observe the order of performing religious, social and social duties. The question now is what is the philosophical origin of this necessity and commitment?In the process of answering this question, which is practical in the field of wisdom, Mulla Sadra presented a special theory on the relation of opinion and practice, which proves that the origin of the necessity of the practical requirements is rooted in theoretical wisdom and based on the ritual system or the special science , God, who is the only moderator, does not act without interruption and without any rules. As divine creation is systematic, divine divine is also systematic and it is necessary to have order in performing divine orders and doing worship. Therefore, the order system is subject to the developmental system, as the developmental system is also subordinated to the ritual system.

The life and its issues don’t separate from philosophy at all. From the beginning of philosophical investigations in ancient times, attention to life and finding the right way to live were one of the most important issues of philosophical thought of philosophers. This process continued with ups and downs in the history of philosophy and nowadays has been restored. Philosophical investigation about these matters is called wisdom of life. Some philosophers would have put these matters as main theme of his philosophical meditations. But Mulla sadra doesn’t . Such issues can not explicitly found in his metaphysical philosophy. But it does not mean that we can not use his thoughts in wisdom of life. Our claim in this paper is that his ontological principles and foundations can use in the wisdom of life; foundations and principles such as principality of existence, simplicity of existence, Individuation of Existence, Similarity and Unity of Perfections, Gradation of Existence. These principles and foundations have important implications and significations about the wisdom of life and they can guide the human being to their right and good life.

A prayer is a plan by the religious law in order to remove sensuous impurities and is considered as a purification of the lesser and the greater sensual impurities and defilements. The corporal prayer is a bodily outward prayer and the spiritual prayer is a genuine inward prayer. The spiritual prayer is the gnosis and knowledge of God and the recognition of His deeds and attributes and is of the kind of wisdom and knowledge. The corporal prayer is devoutness and humility of the body and similarity to humanity truth and his separation from animals and the wild beats. These two types of the prayer is a sign of the relationship between the visible and invisible world and also the angel and the Divine nature and is the manifestation of the relationship between body and soul. The bodily or corporal prayer is effective in enlightening heart, as the lights shining from the heart towards the human appearance. The command of the Islamic legislator in corporal prayer is the coordination between the body and heart or outward and inward in order to cause no inconvenience for the inward action by appearance and as a result it fulfills its deed.A prayer is a plan by the religious law in order to remove sensuous impurities and is considered as a purification of the lesser and the greater sensual impurities and defilements. The corporal prayer is a bodily outward prayer and the spiritual prayer is a genuine inward prayer. The spiritual prayer is the gnosis and knowledge of God and the recognition of His deeds and attributes and is of the kind of wisdom and knowledge. The corporal prayer is devoutness and humility of the body and similarity to humanity truth and his separation from animals and the wild beats.

Knowing sciences or the philosophy of sciences developed by Muslim philosophers has had many different aspects. The most important of which is the problem of "the more particular accidents"or" accidents by the more particular". Although such difficulty had been just one of the problems for knowing science for the predecessors, it has been gradually changed to the most important problem and then to the only problem for some. The product and result of this problem is that based on rules for knowing science, it is not authorized in sciences to discuss about the attributes and accidents which are predicated on subject through a medium. At the same time, we see that in many sciences, such advice is not observed, and mostly in various sciences, the discussion involves the modes and accidents specific to all kinds of subjects of sciences, all of which are with mediums. So far as the time of Sadra, four solutions have been presented by Ibn-e Sina, Qutbe-e Razi ,Jorjani, and Mohaghegh Davaani. First we report the predecessors' solutions for solving this problem, and then we study the criticisms made by Sadra against each one of them.He believes that none of the predecessors have managed to solve the problem and all have become perplexed concerning it. Sadra maintains that the problem is originated from the intermingle of two groups of accidents, i.e.,the more particular accidents and the accidents by the more particular;so by distinguishing between them, the problem shall be settled. Stating Sadra's view, this paper treats its assessment showing that although the solution tends to open up some of the ambiguities, the difficulty in another area shall still be remained unsettled. In the last it is stated that the newer assertions of Jorjani's view,so called "the theory of convention",shall be more efficient for solving the problem.

This paper - in order to make a comparative study between Sadra ,s theory and a new western theory about soul s occurrence - first focus on studying and explaining the new theory in philosophy of mind; which called “Emergentism” by contemporary philosophers. The author distinguishes between two version of Emergentism: strong and weak, and describes two challenges against the strong version which have adduced by physicalists.He, then, makes a brief review of Sadra ,s theory about soul ,s occurrence and its ranks, and thus considers the similarity and difference between Sadra ,s view and strong emergentism. The paper by referring to the common aspects of these two theories, believes that most challenges which have made against strong emergentism are reformable versus Sadraism. He, finally, implicates some explications of Sadraist philosophers about mind – body connection, and shows their inefficiency to meet the objections and ambiguities of physicalist philosophers. He believes that Sadra ,s philosophy of mind needs further completion to satisfy this requirement. The main contribution of this paper is explaining the intersections and dissociations of these two theory, and some deficiencies and ambiguities of Sadra ,s view in deal with physicalism.

Keywordimaginary perception- realm of archetypes -receptive dwelling place of soul - prove that the imaginary perceptions-Abstract analytical study about Reviews recent thinkers of the imaginary Perception in the perspective of Mulla Sadra the reality of the knowledge and perception and quality of his realization for intellective soul is beyond epistemology beyond and Step into the ontological issues In Sadraean Transcendent. Sadra in the realm of Imaginative perception and general apprehension and part of the general perceptions has some Innovations that has no history in the philosophy Before him. Some of the exponents Disagree with his vision about imaginary perceptions id est Emerging of intellective soul. In this paper we prove that the imagenary perceptions are manifestations of intellective soul. According to this view All people In understanding the material and tangible things in the universe,through the contemplation in td ideal world.Keywordimaginary perception- realm of archetypes -receptive dwelling place of soul - prove that the imaginary perceptions