نشریه حکمت اسرا
سال دهم شماره 1 (پیاپی 31، بهار و تابستان 1397)

One of the important areas in the philosophy of law, and in the general sciences of credit, is the epistemology of propositions, meaning the question of the relation of these propositions to cognition and reason. Western philosophers are divided into naturalist and positivist groups, the first group of reason and the second group of the will of the state as the source of rights. For this reason, in the second group, the value of rules is rejected. With this background in mind, this article attempts to explain the epistemology of Islamic law by reflecting on Ayatollah Javadi Amoli's work. The findings are that Ayatollah Javadi Amoli is cognitive, believing that the basis of Islam's legal system is the will of the Shari'ah. The subjective origin and ultimate cause of this will is in accordance with human reality and perfection. These facts do not appear except in revelation and science devoid of ignorance, inadvertence, and adultery. Therefore, to discover those materials must be connected to revelation through reasoning or credible evidence, including reliable quotation. Therefore, it can be said that the source of the truth of the legal propositions and laws in Islamic law is al-Amari whose speech is revealed.

This article responds to the question of whether something is possible under the name of Shia mysticism. One can discuss the three meanings of Shi'ite mysticism: Shiite mysticism means Shiite mysticism; Shi'a mysticism means a set of Shi'i interpretations of mystical notions; and Shi'a mysticism means spiritual consciences and spiritual findings consistent with Shi'a mentality. In the first two meanings of Shiite mysticism, it is a researcher. In the first sense, the evidence of the history of many Shiites was spiritual conduct and observation and revelation, as well as works in the scientific aspects of mysticism; in the second sense, the interpretation of mystical teachings and experiences based on the Shi'a beliefs, Shi'a mysticism is also researched, especially in the issue of Wilayat and Khatmat It (in history, many collections of these discussions can be found in the form of essays and works).The discussion of the third meaning of Shi'a mysticism (ie, the Shi'a mystical experience) is subject to an intrinsic or structuralist position on the nature of mystical experience.

Philosophers' efforts to find a solid foundation for understanding and cognition have led to discovery of knowledge which they term as evident or obvious. What is meant by 'evident' and what its relationship with intuition, clarity and distinction? What are its limits and scope? What is the secret for something to be called 'evident'? These are some questions which this article seeks to deal with from the perspectives of Mulla Sadra and Descartes. Studies reveal that there is an overlapping relationship between clarity and distinction on the one hand and obviousness on the other while it is probably synonymous with intuition. These two philosophers' answer about the extent of affirmative obvious matters has equally confined them to awwaliyāt (lit. initials) and wijdaniyāt (i.e. discovered within ourselves through our conscience). However, when it comes to the secrets of the obviousness of affirmations (tasdiqāt) or assent, Sadra is of the view that the statements' inner and conceptual particularities constitute the criterion and secret of their obviousness while Descartes is of the view that the simplicity of those statements is the reason for their obviousness.

"The Human" has based on meaningful "in-dividuals" and "cases", In contrast with "instances" in natural science. hence methodological autonomy of humanities from natural science and The constitution non-positive humanities faces challenges to explain and preserve of "generality". The Emergence of the Humanities in 19th century in Germany is philosophical-historical important event. This article presents, according to Neo-kantian-Baden school- point of view, the possibility of preserving and explaining "generality" In Humanities (historical science, cultural science) based on material and methodological demarcation between natural science and humanities.

In this article, we review the translation of Mullah Sadra's Kitāb al-Mas̲h̲āʿir; The Book of Metaphysical Penetrations. In this article, in addition to the introduction, we emphasize three basic points. First, we want to show in which cases the translation of the Arabic text into English is explicitly incorrect. The translator, Nasr, in some of the sections for the sake of misunderstanding did not succeed in translation of the Arabic text into English. Second, we will show that the translator has dropped some Arabic phrases and did not translate. Finally, we show that some of the English equations are not appropriate. The method we used in writing this article is to begin by introducing Sadra's Arabic text and related English text. Then, we describe both the Arabic and English text, thereby show difference between the text of Mulla Sadra and the translator. Finally, by getting the proposed translation, we will finish the discussion of that section.