فصلنامه اندیشه دینی
پیاپی 81 (زمستان 1400)

Some objections to the mental existence that are proposed by the western thinkers are unknown to Muslim philosophers. For example, Husserl says that if we accept the mental existence, then there will be an infinite regress in object:object  “idea of object”  “object of “idea of object””  “idea of “object of “idea of object”””  “object of “idea of “object of “idea of object”””” ⁞We will try to find a resolution to the objection – that refutes the mental existence – by means of a rational method and based on some of the principles of Muslim Philosophy. Although Muslim philosophers have not been engaged in the very infinite regress objection, they have been done in similar ones and said that: such infinite regresses are found due to the consideration of our minds and therefore they would cease to exist following the cessation of the consideration of mind. Thus, based on the very principles, here too, outline of the resolution is as follows: except for the first object, the rest are found when the infinite regress is found in our minds by means of the consideration of our minds. So, whenever we stop our consideration, they would stop as well and therefore there will be no infinite regress. Finally, we will have a glance at the infinite regress in object objection of some Muslim philosophers that refutes the active intellect to be the truth-maker. We will show that this infinite regress in object objection too is an unsatisfactory criticism.

Mystical ethics, which reflects the story of perfect man’s mystical journey, paves the way for reaching the level of mystic union, and the acquisition of moral properties resulting from this access to the holy court of the Divine lordship, requires accurate knowledge of its fundamentals and its effect on the monotheistic morality of man. Meanwhile, Allameh Feyz Kashani and Allameh Tabatabai, based on their monotheistic ideas, have expressed the monotheism and love of the Divine as a moral form of living and the guarantee of moral lifestyle. In this article, we will explain the specific principles of anthropology of mystical ethics from the perspective of Allameh Tabatabai and Feyz Kashani, with a descriptive and analytical method in a comparative way. Finally, we conclude that the main special anthropological foundation of mystical ethics is the hierarchical existence of human beings, which is the manifestation of the "Outward and Inward" of God. By denying himself and passing through his existential worlds, man becomes a resident of the monotheistic worlds and becomes the full manifestation of the divine names. In every existential homeland, He is characterized by the attributes of the same homeland and establishes its moral properties in himself, and he draws his moral system on these passages and establishments.

One of the most important topics in theology and philosophy is the existence, attributes and actions of God or the Transcendent. One of the important issues related to this theme is atheism. The main question here is that, given the unfortunate consequences of atheism, is it possible to claim that there is no God or is not? This article examined the internal inconsistencies and the extensive and undeniable consequences of removing God from the world and by using the method of rational analysis it has argued why atheism is impossible. This paper has challenged the possibility of soft-core atheism by an analytical-critical approach. The important achievements of this article are that few atheists are aware of the consequences of true atheism. Many atheists do not adhere to their claim and change their path from halfway. They repeat beliefs and doctrines of religious people in other words. So, given the inconsistencies and consequences of excluding God from the universe, there is no way to true atheism.

Several thinkers from various thought schools have speculated on the history of the theory of originality of existence; however, none have mentioned Quṭb al-Din al-Razi while he raised this theory even before Mulla Sadra. In his book titled “Lavame al-Asrar fi Sharh Matale al-Anvar”, he presents a particular exposition of the theory without using technical terminology in the field. There are several expressions to approve and elaborate on originality of existence in another book of his titled “Al-Mohakemat bein Sharhi al-Esharat” which are particularly utilized by Mulla Sadra to approve and elaborate on his theory of originality of existence. According to Quṭb al-Din al-Razi’s exposition of the originality of existence, quiddity inherently and genuinely applies to external reality; yet, quiddity does not exist in the extern. His unique exposition of originality of existence emerged in a more serious form and with novel jargon after two centuries in the works of Mulla Sadra was depicted three centuries later with newer arguments and was realized with a further analytical expression in the works of Mulla Ali Noori and Agha Ali Modares. However, this exposition of the theory of originality is in contrast with the modern expositions developed recently

The relationship between science and philosophy can be examined from various aspects; One of them is the question of the relationship between "scientific description" and "philosophical explanation." empiricists believe that there is no relation between the question of why phenomena are in the position of explanation, and how they are in the position of description and that the boundaries of natural science are independent of metaphysical and physical philosophy. In the meantime, paying attention to the thoughts of Avicenna, who was familiar with both philosophy and natural science, can be useful. In the Avicennian philosophy, explanation differs from the description, but it is not independent. The method of philosophical explanation, both in metaphysical philosophy and in physical philosophy, is effective in the method of scientific description. Thus, methodologically, description is the opposite of prescription, not explanation. Accordingly, without having any model of causal relations, it is not possible to provide a methodical description of natural and scientific phenomena. The main features of this causal model include: distinguishing between causal and intrinsic causality, near and far causality, simple and compound causality, potential and actual causality, and also the effect of causal relations in scientific attribution and reasoning.

Substantial dualism is one of the most important theories about the soul and the body, which became famous with Descartes' statements. By expressing this issue, Descartes distinguishes between the soul and the body, and considers one to belong to the spiritual world and the other to belong to the physical world. Because Descartes sees the soul and the body as two substances from two different worlds, he fails to solve the problem of the connection between them. , So that after a while his view is rejected as unscientific by some thinkers. Following a study of Descartes' point of view, Edward Jonathan Lowe seeks to revive the substantial dualism by making some changes to Descartes. On the one hand, he, like Descartes, distinguishes the soul from the body and believes that the soul is not the same body or a part of the body as the brain and on the other hand, he believes that the soul possesses some physical characteristics such as space and speed. Thus, by attributing some physical properties to the soul, Lowe overcomes the problem of the relationship between the soul and the body, although he faces other challenges in proving his point.