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پیاپی 17 (بهار و تابستان 1399)

In Islamic philosophy, two phrases about concept/ meaning of essence are famous: concept of essence: 1) is the most general concept; 2) is vast, upper clear and undefinable. But the independent theory about the affair itself draws us to conclusion that essence (special essence or opposed the inexistence) is in the following of two general concepts: 1) reality meaning general (general essence), 2) real essence (against credit essence). In other words, special essence firstly is subgroup of general essence; secondly is subgroup of real essence. We can define the two mixture as follows: (general essence+ reality= real essence) + property of opposing inexistence= special essence. Therefore, special essence is compound of three affairs (general essence, reality and property of opposing inexistence. Hence, 1. Essence is not the most general concept; 2. Is not vast, upper clear but is secondary clear so is definable. But general essence which is not opposed to inexistence: 1. is the most general concept; 2. is vast, upper clear and undefinable.

The principles and assumptions of each individual, albeit unknowingly, influence his subsequent understanding. In understanding and interpreting the verses and tradition, many of the information, principles, and principles of the person's conceptual and authentic origins in his understanding of the verse and tradition play a role; Because it is not possible to erase the mind by one hundred percent of the previous knowledge; therefore, we encounter a number of interpretations of a single religious text, sometimes in conflict with the speaker's words, and sometimes he finds himself at an abusive level. One of the mystical views initially blessed by the discovery of mystic interest is the theory of personal unity of existence. Qazi Sa'id Qomi, as a mystic of the eleventh century AH, also believed in the rule of religious philosophy and has referred to verses and narratives. In this article, we will show that, apart from the veracity of his interpretations, the effect of this rule on the interpretation of some of the verses and narrations of this wise will be displayed.

Being centeret in Aristotle philosophy and followed by that in Farabi’s philosophy revolted to existence in Mullasadra’s transcendent philosophy. Accordingly the main issue of this research is evolution explanation in philosophy issue from Being to Existence. In the next level, the issue factors of this evolution is noted. The result of this comparision study is although Farabi could take some distance from Aristotle’s commentator comment variety (about Aristotle’s quadruble posision) by being qua being selection, but he didn’t find a way to reality of existence through interconnectendness meaning of existence and essence. Then mullasadra presented different explaning of philosophy subject by exploitation of primacy of existence fundamental doctrine, existence graded unity, and thereupon identity and unity adoption of existence and essence, and passing through Avicenian existence of essence distinction and the reality of existence separation of it’s concept, therefor he putup the reality of existence as philosophy subject and this way philosophy subject moved from being to existence. Although in sadra’s philosophy, through primacy of existence and ideality of quiddity, often being and existence (in philosophy subject issue) use in a sence and both indicate to the reality of existence.

The category of motion is one of the most important philosophical and scientific issues has been studied in philosophical ontology from Aristotle until now. Ibn Sina has also discussed movement and has proved movement in some accidental categories. But he is recognized as denier of  substantial movement. Mulla Sadra also accepts  the motion in all categories ,and while responding to the problems about substantial movement, for the first time in the history of philosophy, he proved the movement in essence by applying his ontological foundations. This article answers the question of how necessity and impossibility can be gathered in one proposition. Why does Ibn Sina believe in impossibility of substantial movement and it is necessary for Mulla Sadra? By qualitative content analysis of both views, we have come to the conclusion that given the philosophical foundations and ontological presuppositions, there is an acknowledgment of the theory of substantial movement in the views of philosophers before Mulla Sadra, in particular IbnSina. But due to the intertwining of the discussion of transformation in quiddity with the movement in the existence or ambiguity in quality of substantial movement, there is a dualism between Ibn Sina's and Mulla Sadra's views. But given these two approaches and whether essential forms can safeguard the unity of the matter or not? We came to the conclusion that  in Ibn Sina's view, substantial movement is possible, not impossible.

Although many debates have been made on death, but thoughts on death are among the issues that have always been the subject of concern by many thinkers in the East and the West. For Muslim thinkers, traditional discussions include a discussion of death, but in the West, with the philosophers of existential philosophy, death is considered one of the important issues. Heidegger is one of the existential philosophers who displays thoughts on death as his main concern. The present article aims at presenting a metaphysical account of Death Thinking in the works of Allamah Tabatabai. The authors while trying to point out this issue, will evaluate thinking on death from Allameh's perspective and Heidegger's Death Thinking. As a result of the discussion in this article, it will be argued that the thought on death with these two thinkers results in different consequences due to different metaphysical attitudes. However, there are some fundamental similarities between these two thinkers. The methodology of the research in this article is descriptive-analytic, and the writers, relying on the works of these two thinkers and their commentators, evaluate with critical rationality approach death thinking of these two thinkers.

Mystical ontology is one of the most important issues of theoretical mysticism. Mystics refer to God when they refer to the Absohut being. Undoubtedly, the most important mystical ideas of Seyyed Haidar Amoli and Imam Khomeini can be searched for in their theories of ontology. Sayyid Haider, an eighth-century mystic, was influenced by the views of Ibn Arabi and Imam Khomeini, influenced by the thoughts of Sadr al-Mutallah Shirazi. This descriptive-comparative method describes and expresses the personal unity of existence, the genuine unity of the same type existence and the absolute being, and seeks to answer the question of what are the commonalities in the ontology of these two Shiiee mystics. Sayyid Haidar, following Ibn Arabi, believes in the truth of a personal unity of its own, and considers the gradation in appearance, He also offers three reasons for the Absolute Being, Believes that it absoluteness of being. Imam Khomeini, on the other hand, makes the distinction between the being absolute and the absolute being. And he considers the absolute application of the existence rather than the being absolute to be the result of the interplay between concept and object. Following Mulla Sadra's belief, he believes in both a certain form and a manifestation. Following Mulla Sadra's belief, he believes in both a Special gradation and a gradation in manifestation. Sayyid Haidar believes that the existence of the bound is absolute, while the Imam considers the strongest reason to prove the existence of the object as the essence of righteousness.

One of the issues raised in the discussion of ontology is the relationship between being and thought. among Pre-Socratic philosophers, Parmenides as an outstanding philosopher, with an ontological view, explores the way of interaction between being and thought. He knows being and thought as the same and says what can be thought is the being and nothing is not thoughtful; That mean’s thought only belongs to the being and perceives it. on the other hand this relationship is also seen in the thought of modern philosopher such as Descartes. He established the foundation of his philosophy -Cogito- on the basis of this interaction. First he proves his existence and then the existence of foreign affairs through thought and doubt. In his view, existence and being are certain and obvious, but when there is a thought; because if one completely give up thinking, there will not be; so thinking is the same as being. this article will seek to explain and reconcile the views of these two philosophers centered on the relationship between being and thought.

Undoubtedly a unified order encompasses all the hierarchy of being. This cosmic order, referred to in the Avestan texts as Asha, has theological, anthropological, anthropological and moral dimensions and worship. The great set of being in a continuous and directional motion depicts the cosmic order in all its material and transcendental dimensions. In the above text as well as the link between Asha and ethical norms and religious rituals, it illustrates and examines how Asha can be realized in man and in society. In the ontological realm, Asha is a creature of Ahura Mazda, in other words, a manifestation of Ahura Mazda, with whom she collaborates and mediates the creation of Ahura creatures. From interacting with God and Amish Spaniard to direct and indirect influence on the various moral and worship layers of human life. Thus, the life, viability and consistency of Zoroastrianism may lie in the great meaning of Asha and its adherence. In the individual dimension of human life, it is evident in the form of a complete human being, and the full realization of the social dimension of human life, achieving Mann is a city.

This paper in the context of Mulla Sadra’s Philosophy studies this issue from his point of view that what effects the theory of “Super-Abstraction Existence of the Soul” have on individual life style. It is obvious that individual life style has very close relationship with the kind of person’s thinking and attitude to the world. In other words, the type of attitude and thinking of everyone determines his/her life style. An atheistic has different style and life style from a theist. According to Mulla Sadra, individuals’ attitudes are different based on their existential expansion. What is meant by the “super-abstraction existence of the soul” is that human soul which is an non-material existent in his evolutionary path after separation from his the material body and becoming an absolute abstract existent can go beyond of this level and reach to the super-abstraction existential level and separates even from his quiddity and getting pure being. In this level, human soul unites with God which is super abstract being. By analyzing Mulla Sadra's views and emphasizing on his substantial movement principle, we inferred some of the effects of this super-abstraction attitude to human soul on individual life style which are monism, non-materialistic attitude to the life, internal peace, change in worship way, and happiness in light of existential expansion. This article, with a descriptive and analytical method, seeks the influence of the super-abstraction attitude toward the human soul on individual life style.

In this article, we seek to understand Derrida's philosophical thought and resolve its ambiguity; our answer to this ambiguity is that Derrida must first be understood and placed within the framework of Emmanuel Levinas' discussions. Considering Derrida, in his own right, is very key and makes the implicit meaning of his philosophy different. The reason for this development is that in the general reading Derrida is considered to be the first heir of Nietzsche and then Heidegger, which is placed on the intellectual horizon of the two and in the tradition of metaphysical critique of the two. Levinas-based view of Derrida means that his philosophy is a transition from Heideggerian philosophy, that is ontology, to morality. That is, Derrida's words, within the language of Levine, fall within the framework of justice. According to this, the main question of the present article is how the precedence of morality over ontology in Derrida's philosophy can be showed? Accordingly, Derrida's intellectual endeavor should be seen as an attempt to move beyond ontological issues, and his method of deconstruction should be considered as an analysis that is not in the realm of existence but in the binding force of morality, an action that goes beyond and recognizes it.

The life of the human before nature, which some verses of the Qur'an refer to, and many hadiths have emphasized the interpretation of the universe of “souls” and “zar”, is due to its close connection with fundamental issues such as nature and destiny, primordial nature knowledge, determinism and authority, Divine justice,... has a special place in the system of religious thought. The emphasis on religious texts and the ambiguities and complexities of this part of human life on the one hand and the conflict between the appearance of some texts on one hand and the other on rational principles have led Islamic scholars in various fields to explain this issue. Unlike some scholars who refer to verse 172 of A’raf and have known “a’lame Zar” as the homeland of the promise, Ayatollah Javadi Amoli, according to the NoSadraian school of thought, is the homeland of promise to the same kind of sense and world. In his work, he applies the approach of the Covenant to revelation and prophecy as well as the monotheistic primordial nature in his two approaches. In his thought, man has four times the natural, Idea, Rational, and Divine existence, and the presence of the life of the human before nature is his rational existence. In this paper, his thoughts are explained and analyzed by descriptive-analytical method and by studieng their works and writings on this subject.

Among a complicated issue of the soul in the works of Ibn Sina, texts of pleasure in his works are very less but considerable. In his view, the pleasure is one of the mental qualities of the human soul and a self-evident issue and it's conceptual is present perception. Therefore, he did not try to define it but explained. The pleasure perception in Ibn Sina’s thought is Molaem perception and it is a perfection and goodness of a perceptive faculty of the soul. On the other hand, perfection and goodness in the process of pleasure perception in some of Ibn Sina's texts has another aspect or concept that belongs to the object that is perceived. However, the question is that what is the position of these two perfections and goodnesses in a process of pleasure perception and generally what is the relationship between these two perfections. In this research for the accurate understanding of pleasure in the thought of Ibn Sina the issue of pleasure in his books is interpreted and analyzed. After that for getting accurately explanation of the pleasure, all his texts of pleasure by the analytical-philosophical method are analyzed. The analysis of them demonstrates that these two perfections are two conditions for the achieving or perception of pleasure but the achieving of the second perfection, the perfection of a perceptive faculty, is a pleasure perception.