پژوهشنامه حکمت و فلسفه اسلامی
سال هشتم شماره 14 (بهار و تابستان 1399)

What in Islamic philosophy is known as “knowledge qua knowledge” dealt with under perception, mental existence, spirit and the like has indexes, terms, and obstacles proposed in the ontology of perception under issues such as the existence and nature of knowledge, that knowledge and existence are concomitant, the incorporeity of knowledge, the intelligent-intelligible union, and so on. From among contemporary philosophers, mention can be made to Ayatullah Javadi Amoli who has expressed his own specific views–particularly as per Sadra’s theosophy- on the issue. What distinguishes this research is his account of the existence of perception as an existential attribute –qua being-, his systematic view at the ontology of perception and his concern for the output outcomes. In their article, the authors have dealt with the semantics of perception, the ontology of perception to its nature, and factors and influential prerequisites of perception according to Ayatullah Javadi Amoli’s viewpoint.

Many scholars of religious studies hold that secularism includes a wide spectrum of outlooks and approaches from the strongest one, i.e. atheistic secularism, to less expressive models. The common aspect of these approaches is that they believe in the limited scope of religion to the minimum ground. The individual and social extensive consequences of this theory is obvious to every man of thought. Along with the Western thinkers, some Muslim intellectuals played a significant role in the circulation of this theory; they have resorted to arguments from both inside religion and outside. What demands more contemplation, however, is that some traditionalist religious intellectuals have acknowledged this theory. This point less scrutinized scientifically is a sort of secularism that denies political involvement of religion during major occultation by resorting to expedience or traditions from religion. This kind of secularism is normally known as textual or expediential secularism. This article examines the most important arguments of the two theories. Having criticized the content and related traditions, the author came to hold that the two approaches are invalid.

In their works, Avicenna and Plato have dealt with whether the soul is temporally created or eternal. Their commentators have suggested different explanations and accounts of their views to be analyzed and examined. Having referred to the works of the two philosophers directly examining different accounts, the author has scrutinized the final view and resolved the apparent contradictions in their words. There in his words, Plato has stipulated that the spirit existed before the body and this has three interpretations: the existence of human spirits characterized by particular determinations prior to bodies, the existence of universal spirit and its imagined form in the world of divine knowledge, and its essential eternity through the eternity of Active Intellect. The study of these interpretations gives the conclusion that Plato believes in the creation of spirit prior to the bodies. There in Avicenna’s works, two approaches might be spotted: Aristotelian and Platonic ones the examination of which gives the conclusion that Avicenna embraces the creation of spirit along with the creation of the body; however, in his Platonic phrases, Avicenna has proposed the idea that the spirit is prior to the body in its existence and sequence. As a result, there is no real contradiction between the two approaches.

Is the division of knowledge into those by concept and by presence real or accredited? Are there, in conceptual knowledge, two conceptually known things: one known by substance and one by accident, or there is merely one thing in it? Were the conceptual knowledge conceptually-constructed, would we claim that there exist a system of human knowledge or there is no way to recognize the things as there are? How have great philosophers such as Avicenna, Mulla Sadra, Mir Damad, and Allamah Tabatabaii theorized on the issue? It seems that conceptual knowledge is real from one aspect, and mentally-constructed from another. Some contemporary thinkers consider conceptual knowledge as mentallyconstructed, but others as something real. Both groups of thinkers purportedly have their correct interpretations and both interpretations are reconcilable. When compared to relativism, skepticism, and sophism, it is real and true knowledge preparing the ground for knowledge by presence and to know things as they are in their deep realities. Nonetheless, when compared to the true intuitive knowledge, it is somehow mentallyconstructed. It is thus similar to the shadow or mirage of the genuine reality of the world. It is like a picture of something to dig a tunnel to that real thing. The deep core of things cannot be known, unless through intuition. As a result, their consideration as mentallyconstructed in the Islamic philosophy and mysticism is not equal to the dubious epistemology of the Western philosophy.

In its general tradition, ‘ismah (infallibility) means being free from sins. Common people might think Allah has created holy Imams in such a way that they fail to commit sin. Due to their lack of the faculty of ‘ismah, ordinary people are prone to commit sin and thus they are treated unfairly. There are three terms in the definition of ‘ismah: grace, firm habit, and mental form of knowledge. All the three terms are spotted in Imam Sajjad’s words. The current research goes to show which one of the three was mostly intended by the holy Imam. The outcome of this essay proves that ‘ismah is a God-given faculty and as a gerund it means the product of holding fast to the rope of God. As an intrinsic disposition, ‘ismah is granted by Allah to the infallible; it is the very gifted knowledge and insight that helps imams be aware of the consequences of sins and thus do merely what is good. The faculty of ‘ismah is accomplished by the help of Holy Spirit.

In his essay, the author has dealt with the foundations of human rights in the viewpoint of the anthropology of Islamic philosophy and their position in the system of religious knowledge. He intends to clarify the role of anthropological doctrines of the Islamic philosophy in the course of justification for human rights and its significance in the defense of the Islamic human rights. Accordingly, he has tried to study the foundations of human rights as per the anthropological doctrines. In the Islamic school of thought, man’s nature, competences, and needs in connection with the origin and ultimate end of creation are taken into consideration. Thus, Godcenteredness, man’s natural potentials and perfectionistic desire, and the purposefulness of creation are studied as the anthropological foundations of human rights. These foundations are harmonious with the Islamic doctrines. The descriptive-analytic method is adopted for this research.