On which logic is the Transcendent Philosophy based? In response to this important question, this paper refers to a fortiori logic. This logic not only reveals the effect of the graded levels of existence on the structure of propositions and judgments but also explains More
On which logic is the Transcendent Philosophy based? In response to this important question, this paper refers to a fortiori logic. This logic not only reveals the effect of the graded levels of existence on the structure of propositions and judgments but also explains the propositions inferred from the comparison of existential and non-existential affairs. The important point here is that a fortiori logic can be traced in many of the Qur’anic verses. This paper presupposes that the historical development of Islamic philosophy, from the Peripatetic philosophy to the Transcendent Philosophy with the intention to justify religious statements, indicates the similarity between the logic inherent in its structure with the logic derived from religious texts. The truth of this assumption marks the obvious effect of Islam on the Transcendent Philosophy, through which we can properly justify the use of the attribute of “Islamic” for this philosophy.
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In some disciplines such as logic, usul al-fiqh, and philosophy, there are two main theories regarding the derivative and the truth of its component parts: conceptual superimposition of the derivative and its simplicity. Each of these two theories provides a different i More
In some disciplines such as logic, usul al-fiqh, and philosophy, there are two main theories regarding the derivative and the truth of its component parts: conceptual superimposition of the derivative and its simplicity. Each of these two theories provides a different interpretation of philosophical problems. Hence, similar to other thinkers in the field of religious sciences, philosophers have exercised extreme care in choosing one of these stances. Among the related approaches, Sayyid Sanad has provided a different view and believes in the limitedness of the derivative. He maintains that this concept potentially (not actually) consists of three components. A study of Mulla Sadra’s views indicates that the theory which has been rejected in the name of Sayyid Sanad in Mulla Sadra’s works is not compatible with what we find in the words of Sayyid Sanad himself. Mulla Sadra is mainly interested in the view of Sayyid Sanad’s rival, that is, Muhaqqiq Dawani.
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