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        1 - Range of the Interpretations of Quiddative Concepts Based on the Principiality of Existence in the View of Contemporary Commentators of Sadrian Wisdom
        Rohollah Adineh Roghayeh Mosavi
        The principiality of existence and mentally-positedness of quiddity are the main bases of Mullā Ṣadrā’s philosophy and his particular theories. On the other hand, he has not provided a clear and accurate picture of these two theories in his philosophical system and has Full Text
        The principiality of existence and mentally-positedness of quiddity are the main bases of Mullā Ṣadrā’s philosophy and his particular theories. On the other hand, he has not provided a clear and accurate picture of these two theories in his philosophical system and has referred to quiddity using different terms. Each of the contemporary commentators of the Transcendent Philosophy have interpreted quiddity and existence in a way based on their own views and theoretical principles and have tried to predicate it on Mullā Ṣadrā’s theory. However, given the fundamental role of quiddity and quiddative concepts in gaining acquired knowledge, disagreement in the interpretation of quiddity will affect the quality of explaining acquired knowledge. Hence, following a descriptive-analytic method, the present study aims to provide a correct interpretation for quiddity from the viewpoint of contemporary commentators of Sadrian philosophy and, then, investigate whether our acquired knowledge of existents, which is attained through quiddative concepts, is positive or negative. Accordingly, the authors have examined and criticized such commentators’ interpretations of quiddity and the way it explains existence. A short answer here is that, apparently, based on the correct view, which belongs to Professor Javadi Amuli, quiddity is the manifestation of determined existence, and quiddative concepts speak of limited existence, which is clearly a positive rather than a negative and purifying statement. Manuscript Document
      • Open Access Article

        2 - Listener (Locus of Manifestation) and Source (Emanator) Intellects in Jawadi Amuli (with an Emphasis on Misbah Yazdi’s Views)
        Rohollah Adineh Roghayeh Mosavi
        The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for cla Full Text
        The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for clarifying the process of general perception. He views the intellect sometimes as a locus of manifestation or epiphany (listener) and sometimes as an emanator (source) of intellectual forms. Accordingly, each of the researchers and commentators of Sadrian philosophy has tried to justify the differences between the words he has used in some way. As a neo-Sadrian philosopher, Jawadi Amuli posits some discussions in his works that can introduce a new view of the process of rational perception. Following a descriptive-analytic method, the present study demonstrates that, Jawadi Amuli has directly referred to two types of rational perception and the necessity to separate them from each other. In one of them, the intellect is a listener, and the general perception is the result of conscious rational intuition and passivity of the soul. Here, perception is limited to a special group. In the other one, the intellect functions as a source, and the general perception is the outcome of mental and soulish activities. All people are capable of this kind of intellectual perception. Manuscript Document