فصلنامه اندیشه دینی
پیاپی 86 (بهار 1402)

Undoubtedly, one of the important topics in the field of epistemology in Islamic philosophy is how to obtain general perceptions for humans. Since the basic element that differentiates human beings from other beings is intellect, the ability to understand rational things is a matter of course for every philosopher. But there is a difference of opinion among the sages in the way of obtaining intellectual perceptions. The root of this long-standing difference is the difference of opinion between Plato and Aristotle in the way of the existence of the universal. The purpose of writing this research is to examine the differences between these two bases and the philosophical fruits of these two theories in different philosophical topics. In this article, using a descriptive-analytical method, an attempt has been made to first clearly explain the opinion of those who believe in the theory of "ideal" and also those who believe in the theory of "abstraction" and then the philosophical fruits of believing in both theories in both fields of ontology. and epistemology to be shown. It should be noted that judging between these two opinions is beyond the responsibility of this article.

Based on naturalism in the discussion of evolution, human cognitive faculties have been produced through natural selection, genetic mutation and other blind stages of random mutation of genes, and the ultimate goal of these powers is survival and reproduction (adaptation). Therefore, these faculties do not seek to produce correct beliefs, but their main task is to adapt the living organism to the surrounding environment and thus survive. One of the most significant criticisms of atheistic naturalism is the Bayesian evolutionary argument (BEA). The model of BEA against naturalism is taken from Bayes’ theorem. Despite some strengths of BEA in the criticism of naturalism, since BEA does not pay attention to some requirements of Bayes' theorem, it needs reflection and completion: First, this argument does not pay attention to assigning any particular value. Second, the reliability of cognitive faculties sometimes requires suspension. Third, the reliability of beliefs is classified in different types. Fourth, the Bayesian argument ignores other evidence related to the reliability of cognitive faculties. Fifth, the result “probability of the reliability of cognitive faculties is 1” is a false result according to Bayes' verification theory. Sixth, independent evidence may temporarily rescue naturalism and evolution from self-defeating, but self-defeating naturalism can be proven through other arguments, and therefore self-defeating is still valid. This paper has two goals: I. analysis of BEA in rejection of naturalism. II. provide additions and suggestions to completing it.

The principles of human beliefs play a fundamental role in all his material and spiritual movements. This fundamental importance requires special attention to the science of theology, which is responsible for belief studies, and clarifies the need for its development and deepening. Theological principles have a decisive position in theology; There fore, the development and deepening of these principles has a significant role in the growth and prosperity of theology. Although, until the modern era, independent and proper attention has not been paid to theological principles; But in the present era, some researchers have tried to re-examine the existing theological principles and also devise new principles. This valuable move needs some introductions that have the role of entrance to this research. Among these preliminaries is the analysis and investigation of the nature and characteristics of the Theological principles and providing a comprehensive definition of people and obstacle to strangers from these principles. The present essay has dealt with this matter with a descriptive-analytical method. According to the investigations, Theological principles can be defined as follows: "General rulings resulting from theological topics that are the basis of theology and play an effective role in the general orientations of theological religions".

The present article is set out to prove "The All-Perfection of the Truth of Existence" through employing principles such as independence and simplicity of the truth of existence. By proving the all-perfection of the truth of existence and based on the infinity of this truth, 'Everlasting Accompaniment' of the truth of existence with its manifestations can be concluded. By the same token, this accompaniment can subtly lead the manifestations of the truth of existence to enjoy all-perfection. Not only the infinity of the truth of existence, but also the principles including infinity of the Lord attributes, the idea of existence, the non-interruption of inexistence in existence, congruity of appearance with manifestation, the compatibility of the universes, grace principle, and the principle of best possible world can also subtly lead to prove the all-perfection of the truth of existence and its everlasting accompaniment with manifestations. The all-perfection of the manifestations of the truth of existence is faced with challenges including the necessity of existence to be present in the manifestations of the truth of existence, the lack of perceiving the perfections related to the manifestations of existence, and the limited power of self-existent which, in the author's opinion, can be solved by considering the foundation, principles and approaches such as predication of truth and subtlety, limitation of human perceptive faculties , intensification of perception, and non-attachment of supreme power to impossible matters.

Analyzing the indicators of rationality from Mulla Sadra's perspective is considered to be one of the influential issues in the improvement, modification, and enhancement of the quality of social life. The indicators of rationality, according to its position and nature, as well as the application of rationality, can be explained in three axes: First, avoiding prejudice and stagnation and promoting rational free-thinking; Second, identifying the apparent thinkers and avoiding their thoughts and beliefs; And third, warning against the tendency to autonomous rationality.This paper has found the root of all three axes with a descriptive method and content analysis. The root of the first axis is the lack of analysis of the indicators of rationality. The damage of the second axis lies in neglecting to explain the ratio of value with the components of rationality. But the third axis is rooted in superficiality. The findings show that we can promote and improve social life by relying on rationality coordinates and with the support of Mulla Sadra's two suggestions i.e. attention to the ultimate end of wisdom and avoidance of imitation.