نشریه حکمت اسرا
سال دهم شماره 2 (پیاپی 32، پاییز و زمستان 1397)

Self-disclosure is one of the most important issues in psychology, which has a great impact on other issues. Opposite is the view of the inexperience of the soul, which is believed by many scholars. Ayatollah Javadi Amoli, like other scholars and especially followers of transcendent wisdom, believes in the abstraction of the soul, incomplete the view of narrative scholars who defend the physicality of the soul, and uses various rational arguments for this claim. By studying and examining libraries in various works of Ayatollah Javadi Amoli, his views and evidences have been collected and explained by descriptive analysis of these evidences. These arguments are divided into two types: epistemological arguments with the types of "face-to-face science", "study of acquired knowledge by the soul", "perception of generalities" and "union of science, world and known" and non-epistemic with "passion for eternal life" and " The soul, the source of fixed things, can be analyzed. Narrative theologians find these arguments distorted and try to dispute them. The author reflects on these conflicts and responds to them. The evidence for the abstraction of the soul that is included in the works of the predecessors is more than this; But some of them suffer from problems. Ayatollah Javadi Amoli, relying on unfinished arguments, has relied on fully implied arguments. The author believes that in addition to the arguments cited by him, there are other arguments that can prove the abstraction of the soul that Ayatollah Javadi Amoli did not mention.

In this article, with the descriptive and analytical method and philosophical approach, the ontological and epistemological foundations of self-purification and its necessity have been extracted and analyzed based on the principles of transcendent wisdom. At the end of the paper, it is concluded that after the human being has fallen out of the supernatural world and its beginnings in the natural world, there has been a kind of existential dependence on the material and abstract world for man. This dependence causes man to become attached to the material world and beyond. If man's attachment is not in the path of moderation, extreme attention is drawn to the material world, and then man departs from pure nature, and extreme attachment to the natural world is found. Accordingly, the purification of the self is "the entry of man into moderation" and "the right conduct of his attachment to the world of nature and the supernatural." This study is an example of applying the philosophical foundations of transcendent wisdom in the field of ethics.

One of the types of monotheism is monotheism. According to the common view, monotheism refers to the attributes that all the attributes of God and His essence exist in a single existence, although they differ in terms of concepts. But Ibn Sina did not suffice with the unity of attributes and essence in external existence and considered them as one in terms of concept. This view requires the literal synonymy of the attributes and is rejected. The author believes that there is enough evidence in Ibn Sina's words that based on them, it can be said that the conceptual unity of essence and attributes does not necessarily mean their literal synonymy, Ibn Sina does not mean that the attributes that he carries on God They are common in their core, namely, entity and security, and this single unit of proof is the meaning of those attributes, and Ibn Sina refers to the conceptual unity of this semantic unity, not unity in the conceptual-mental approach. Given that in every adjective, in addition to the affirmative meaning of security and existence, there is a certain denial, a special addition or a special denial, and a special addition, it cannot be said that their words are synonymous, and thus the critiques of Ibn Sina's theory. There are no definite criticisms; Because Ibn Sina's theory is neither a literal synonym of attributes nor does it require it.

Metaphysics or ontology is the most important stream of philosophy, or in other words, the whole stream of philosophy in history. Its two great representatives, Aristotle and Ibn Sina, each had a profound effect on the history of metaphysics. As the founder of metaphysics, Aristotle was able to master the whole course of Greek philosophy for the first time in history and to cover almost all subsequent metaphysical discussions. Therefore, the history of metaphysics must always be written about Aristotle from its beginning to its end. But Ibn Sina's philosophy, unlike Ibn Rushd's, is very different from Aristotle's. Thus, we can speak of two distinct ontologies that were studied in the history of metaphysics from the Middle Ages to Hegel, so that the work of Ibn Sina is more engraved on the history of metaphysics than Aristotle. The present study seeks to pave the way for a fundamental revision of the two philosophers' backgrounds in the re-reading of the history of philosophy, so that the different foundations of their philosophical views can be fully distinguished. The method in question is hermeneutic phenomenology, which seeks to find the foundation of thought in these two different metaphysical developments, although they develop on a single platform, which is metaphysics.

Fayyad Lahidji, a philosopher and mystic of the Safavid era, is one of the poets who wrote poetry in Hindi poetry. These two intellectual and artistic springs, in conjunction with each other, have created a form of poetry that is unique in its own right. In the article, we will show that his poems are technically acceptable to the aesthetic criteria and are in terms of content according to the original verbal, moral and mystical views of Islam. A review of these two companion streams will show how it affects each other and has shaped the form and content of his poems. In order to illustrate this interplay, in this article we compare the aspects of the poetic and extrinsic music of his poems with the content of his ghazals and his anecdotes.

In various occasions, Heidegger acknowledges the extensive and profound effects of Dilthey on his thought, so that some of Heidegger's scholars believe Dilthey has a greater role than Husserl in the formation of Heidegger's ideas. For instance, in Being and Time, he frequently mentions that his views on life and history are greatly affected by Dilthey's views in these areas. Furthermore, the publication of Heidegger's 1919-1923 lectures has revealed this influence and thematic links between their ideas more than ever. Our aim in this paper is to better understand the relation of Heidegger and Dilthey, especially regarding the subject of analyzing life and historicality and the implications of this influence on early Heidegger.