فصلنامه آیین حکمت
پیاپی 44 (تابستان 1399)

Today, it seems that Darwin's theory of human primordial nature underlies modern humanist anthropology, and that all human problems are analyzed as those of an evolved animal on the horizon of instinct. On the contrary, what makes man a special being in Islamic teachings is his enjoyment of a transcendent truth called "soul" or "human primordial nature". Although some thinkers in Islamic culture have considered human primordial nature as the origin for all kinds of consciousness "umm al-ma`ārif", it is right to present "it" as a coherent theory that can express its consequent requirements in comparison with competing views in the field of humanities and social sciences. In this article, an attempt has been made to reconstruct the idea of ​​"primordial nature" as a theory against some important dualities of Western thought, and to show some of its aspects concretely in the field of anthropology; An anthropology that goes beyond what generally saying and can be used as a basis in the humanities and social sciences.

About the meaning of the words "prior" and "posterior" and their conceptual extension, some basic questions may be proposed of which some Western philosophers, directly or indirectly, have spoken. Questions such as whether the "prior" refers only to the prior propositions or the prior concepts may also be considered? Does by independence from experience independence from external or internal experience is meant? Does the independence of experience refer to the status of creation, maqām-i takwīn, or to the status of justification, maqām-i tawjīh, or to both? Do priori propositions include only definite and necessary propositions, or priori non-essential and uncertain propositions may also be considered? In this article, the answers of Western philosophers to these questions are critically studied, and finally, the author`s preferred view has been referred to.

The path of Human rational soul`s movement is towards God, and every conductive action is a part of the movement towards the end of the existence. It is a perfect-based movement that arises from the substantial movement of the rational soul. The soul moves as substantial perfections in moral and behavioral forms; but this motion is not a substantial motion in width, but a longitudinal motion. Longitudinal substantial motion occurs in the longitudinal chain of the universe by transferring its subject in actualities. Vector substantial movement, which is one of Ali `Ābedī Shāhrūdī`s innovations, happens following the combination of width and longitudinal accelerating substantial movements by special components. Perfect-based substantial movement depends on the imkān-i isti`dādī, talent possibility, existential perfection-seeking and human heart forces to provide the ground for movement to cause perfection, existential evolution and ishtidād, intensity, and with the actuality of the heart forces to the end of existence occurs. What is the origin of this perfect-seeking movement? In response, using the statement of Master Ali `Ābedī Shāhrūdī, we have proposed a discussion of the manager of this essential movement. This manager is of two types: inner and externa, the former being the intellectual will and the later external which is the heavenly and Divine will. Of course, the action of the latter is also divided into three categories: the initial and the last, the main and the lesser and the general and the special manager. In the following, we have proved the essence of perfection-seeking motion, which relies on the argument of motion in moral and behavioral perfections

One of the fundamental questions in the philosophy of science is the question of the identity of natural laws. Realists - unlike instrumentalists - believe in the real existence of laws in the natural world. However, they are not of the same view on the identity of these laws. They have proposed three different theories: regulation theory, universalism, and essentialism. These theories are not free from being exposed to objections, though the types of objections are not the same. The main question of this research follows as: what part of truth may be found in each of the three theories? This research has been performed by descriptive, analytical and critical methods. The conclusion is that essentialism, which is closer to the truth than the other two, can be extended as a superior theory in this field with reliance to the teachings of Islamic philosophy.

Substantial Movement is regarded as one of the most important topics in Sadra's wisdom. Based on the gradational state of existence, tashkīk-i wujūd, the occurrence of a substantial motion in an intensified manner is a possible, but an actualized event. Explaining this theory, on which human being would be of a fluid existence, illuminates one of the most strategic issues about the human soul. On the other hand, Dasein, as a central issue in Heidegger's thought, is not a fixed fact; it has different forms and dimensions. Considering the position of Sadra's wisdom and Heidegger's thought, a comparison between human fluidity in the theory of Sadra's substantial motion and Dasein's theory in Heidegger's view can clarify the hidden angles and more existential dimensions of human being. Accordingly, in the present article, in order to understand how human fluidity is, the six dimensions of the movement of the soul's essence from Sadra's point of view are described at first and then, the forms of Dasein from Heidegger's point of view are explained; in this way, the basis for comparing these two views is provided. The intellectual space of these two philosophers expresses their different principles. However, in some dimensions of motion including distance, commonalities can be found between the two philosophers. Of course, there are many differences between these two thinkers about man and his possible paths in life

Epistemological discussion of the nature of ḥikāyat is known as one of the fundamental issues in contemporary epistemology. Muslim epistemologists also have different views on the nature and actuality of ḥikāyat. Popular Muslim epistemologists, have taken ḥikāyat as dhātī bāb-i burhān, natural of the demonstration, and waṣf-i bi`lfi`l-i ṣūrathā-yi dhihnī, actual quality of mental forms. Some believe that only in the level of taṣdīq, affirmation, one may agree with ḥikāyat-i bi`lfi`l, while in the level of taṣawwurāt, mental forms,and qaḍāyā, propositions, it is bilquwwah, potential. Contrary to these views, Fayyāḍī has viewed ḥikāyat as dhātī bāb-i Isagoge and bi`lfi`l in mental forms. In this article, an attempt has been made to clarify new dimensions of the issue by analytically explaining Fayyāḍī's point of view and examining the criticisms in the field. Accurate explanation of the concepts having to do with the process in the opinions of this philosopher shows that there are no criticisms of his view and such critiques as ignoring the role of the cognitive agent in the process of ḥikāyat or lack of any evidence denoting the claim may not be agreed with.