فصلنامه آیین حکمت
پیاپی 42 (زمستان 1398)

Ethical realism means that propositions tell the reality beyond taste and convention. Liberalism as a historical current encompasses different schools and theories. A study of the realist state of a view reveals the relation of that view to the possibility of value-based reasoning and knowledge. According to this study, all liberal schools, whether realistic or unrealistic, consequentialist or conservative, as well as neo-virtualist ones, as well as believers in monotheist rationalism and their opponents, in the field of spiritual, moral and hereafter charitable act unrealistically and exclude valuation from the domain of reasoning and knowledge and view it as being arbitrary. While, on the contrary, in the case of worldly charities, realists provide a realistic measure, but those other than them theoretically lend valuation to taste or convention, although all liberals in the realm of worldly charity do act realistically and base evaluation on reasoning and knowledge

The study began with the main question "What denotation does the of proof by nature - given its truthfulness – have in proving the Divine Essential Attributes?" Essential Attributes of God are among the most important topics of human belief, and this essay attempts to study analytically the question. The importance of this study lies in shortening the way for proving God's Attributes and in familiarity with the capacity of this proof. The main question was faced with the hypothesis: "the Essential Attributes of God may be proved by the proof of nature." At first, two expressions of the proof by nature were given; it followed by the conclusion that: "God is Absolute Perfection" and "God is Savior". On the basis of the former, such Attributes as Science, Lightening Agency, Power, Life, Existential Richness, rational and external Simplicity, Unity and Non-Temporality. On the basis of the latter, however, one may not prove the Divine Existential Richness.

The background of the proofs of faqih guardianship turns lies in the period of minor absence and the age of Sheikh Mofid. On the principle of faqih guardianship, during the Imam`s absence the administration of Muslim affairs is just faqih`s duty and, as viewed by the late Imam Khomeini and the supreme leadr, hesbeh is a proof for the principle. Comparing the two leaders views on in the field, the article has intended to prove the proofs` closeness for supporting the principle. The method of study is ratio-analytical and, regarding the inni quality of the proof of hisbah, the leaders` views have been studied. As concluded in the article, the theory of hesbeh is among the clear proofs for establishing Islamic government and the most essential case of hisbah consist of establishing a just political system on the basis of Divine laws with the leadership of a just faqih with all religiously determined conditions. Such being the case, the establishment of Islamic system of political government would be the necessary ground for the theory of hisbah like all other Islamic social and political rules.

The humanist aspect of perfect man`s science has always been by history, because the perfect man has both humanist and divine aspects, both in mysticism and Shari'ah, which have no humanist knowledge of some things, while with regard to Divine aspect of his science, all existence is palm-like to him. This descriptive, analytical, and critical research has attempted to illustrate and resolve important misgivings about the science of perfect man. As explained in the paper, sometimes perfect man may be ignorant and lack attention to some things. It should be stated that this ignorance is irrelative to the sciences necessary for him as the authority of the Prophet firstly and then, it is done voluntarily and finally, according to the humanist aspect, the perfect man, as being a man, always chooses this aspect of science for himself

The Power of Imagination in Ibn Sina and his followers` philosophy is introduced as the container of those partial forms perceived by the common sense. Sadr al-Mutuallihin, however, when defining the power of Imagination, presented two distinct, but coherent and logical, perspectives inferential and describable by his methodological analysis. The main issue of the current study is to describe Sadr al-Mutuallihin's true theory of the what of imagination and then compare it with the common Peripatetic view to discover the true commonalities and differences between these two views. The main finding, on an analytical-logical approach and the propositional and systematic analysis of Sadr al-Mutuallihin's statements in the two positions of "explaining the fundamentals of the cognition of the imagination" and "presenting the functions of this power", suggests that Sadra has adopted two approaches. At the beginning of his epistemological debates and his powers, he is subject to the famous view of the Peripatetic, and then, in a process of transcendence, with a view to the possibility of forming a self-power, offers another perspective on the recognition of the imagination. Mulla Sadra defines the imagination as the animal soul and the real species of man in the animal system, which itself is based on the three-fold power of the human soul in his philosophical system

One of the fundamental topics in philosophical psychology is the criterion of the multiplicity of the powers of the soul. The main research question is: What has been taken as the criteria for mental powers as being numerous by Ibn Sina, Suhrawardi and Mulla Sadra for multiplicity of souls? How one may view on what they said in the field? Ibn Sina introduces five criteria in terms of differences in intensity and weakness, rapidity and slowness, existence and absence, contradiction and sexual difference as the criteria, and, relying on the rule of alvahid accepts only the fifth criterion. Sheikh Ishraq, limiting the rule of alvahid to the very essence of God, explains the difference and multiplicity of mental powers in terms of different directions and modifications of the soul. Mulla Sadra, having criticized Ibn Sina`s, also examines the distinction of powers based on the criterion of the separation of one power from another and contradiction in the functions of the soul. In this study, while analyzing these criteria critically, we discuss the drawbacks to them, and prove that none of them may be taken as a criterion in the field.