List of Articles
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Open Access Article
1 - سرمقاله
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Open Access Article
2 - A Philosophical Approach to the Effects of Ethics and Law on Observing Public Order
Abdolrazzaq HesamifarObserving public order is necessary for the realization of an organized and desirable society. However, how could we achieve this goal? Is it the responsibility of the mass media and cultural centers to encourage people to observe public order through moral instruction, MoreObserving public order is necessary for the realization of an organized and desirable society. However, how could we achieve this goal? Is it the responsibility of the mass media and cultural centers to encourage people to observe public order through moral instruction, or should they be forced to do so by enforcing some preventive laws? Or, should we benefit from both of these strategies? Another question here is whether observing public order in a society is valuable in itself and the individual’s motive for so doing, either because of a sense of obligation or fear of punishment, is worthwhile, or whether the value of observing public order is rooted in a sense of obligation and moral dutifulness. Still, a related question here is, if a person observes public order out of fear of punishment, can we consider his act satisfactory? In this paper, after analyzing the mentioned questions, with reference to the ideas of some prominent philosophers such as Plato, Aristotle, and Kant, the writer has tried to demonstrate that the value of complying with public order from the view point of individual ethics lies in the sense of moral obligations. He also argues that, from the view point of social ethics, this act, prompted by whatever motive, is considered to be a virtue, of course at varying levels of strength and weakness, because it is beneficial to all individuals in society. Manuscript profile -
Open Access Article
3 - Ontological, Anthropological, and Epistemological Concomitants of the Theory of the Union of the Intellect and the Intelligible
Seyyed Morteza Hosseini Shahroudi Zohreh Salahshur Sefid SangiThe principle of the union of the intellect and intelligible is one of the important discussions in Islamic philosophy. The background of this principle in Islamic philosophy goes back to the translation of the book Uthulugia, and Mulla Sadra explained it based on some MoreThe principle of the union of the intellect and intelligible is one of the important discussions in Islamic philosophy. The background of this principle in Islamic philosophy goes back to the translation of the book Uthulugia, and Mulla Sadra explained it based on some of his own philosophical principles such as the principiality of existence, gradation of existence, and the trans-substantial motion of the soul. He considers knowledge acquisition by the soul to be similar to the emergence of corporeal forms for matter. The soul unites with its cognitive forms in the same way that matter and form unite with each other. Through demonstrating the union of the intellect and the intelligible, Mulla Sadra presented a new theory of ontology, anthropology, and epistemology and, in this way, provided some new responses to the problems and questions before Muslim philosophers. It was in the light of this principle that he presented a new philosophical explanation for some problems such as the ontological perfection and gradation of the soul, embodiment of acts, the simple intellect, supra-intellectual immateriality of the soul, the unity of the soul with the active intellect, and the issues related to mental existence. Manuscript profile -
Open Access Article
4 - Is the Soul Light or Existence? A Study of Mulla Sadra’s Ontological Interpretation of Suhrawardi’s View of the Soul as Light
Qasim Pourhassan Ali BabaeiIn his works, particularly in his glosses on Sharh al-hikmat al-ishraq, Mulla Sadra provides some interpretations of Suhrawardi’s ideas regarding the concept of light which are in line with the teachings of his own school of philosophy. In other words, they are based on MoreIn his works, particularly in his glosses on Sharh al-hikmat al-ishraq, Mulla Sadra provides some interpretations of Suhrawardi’s ideas regarding the concept of light which are in line with the teachings of his own school of philosophy. In other words, they are based on ontological discussions. One of the most important of these interpretations is the interpretation of the soul or “I” as light in “existence”. Mulla Sadra’s views in such interpretations which also bear upon the soul as light in existence are based on equating light and existence. This is the case while, given the teachings of the Illuminationist philosophy, light in the sense intended by Suhrawardi cannot be equated with existence. In this paper, the writers initially explain Suhrawardi’s discussions and Mulla Sadra’s ontological readings regarding the concept of soul as light and Mulla Sadra’s ontological interpretations in this regard. Then they examine and criticize these interpretations at two stages: first, they investigate and criticize the theory of the sameness of light and existence; second, they examine and criticize the content of ontological interpretations. In addition to their foundationalism, the difference between Suhrawardi and Mulla Sadra’s interpretations of the soul is that in Illuminationist Philosophy, as a unique distinctive feature, philosophy begins with the soul; however, in Mulla Sadra’s school the knowledge of the soul is discussed in the realm of wisdom. When beginning with the soul, the term light is formed, while in Mulla Sadra’s philosophy the term existence, which already existed, is attributed to the soul and then interpreted. Manuscript profile -
Open Access Article
5 - A Study of Natural Deism and Theism based on Sadrian Philosophy
Mehdi Najafi Afra Ali HeydariFitrah (primordial nature) is one of the important foundations of religious anthropology. Since human being is at the center of all human sciences, the belief in fitri anthropology leads to a specific direction in such disciplines. Man’s primordial nature is the same pa MoreFitrah (primordial nature) is one of the important foundations of religious anthropology. Since human being is at the center of all human sciences, the belief in fitri anthropology leads to a specific direction in such disciplines. Man’s primordial nature is the same particular existence of human beings which enjoys certain concomitants and characteristics which are referred to as fitri things. Natural deism and theism are among the most important referents of fitri things. The concept of Fitrah or primordial nature is viewed differently in Islamic and Western philosophies. Some Islamic thinkers believe in natural theism, and some others advocate natural deism. Some members of the second group consider natural deism to be of the type of presential knowledge, while some other members believe that it is of the kind of acquired knowledge. Based on the demonstrated principles of Sadrian philosophy, such as the principiality of being, existential indigence, the graded or individual unity of being in the light of a profound analysis of the principle of causality, as well as the attention to the infinity of God’s being, one can provide a justifiable explanation of natural deism in the sense of presential knowledge, the inner intuition of indigence, and the connection with the Truth. Through accepting this fitri background, the context for reasoning and intrinsic acquired knowledge in the sense of non-primal evident knowledge is easily provided. The existence of several intellectual arguments on demonstrating the existence of God reveals the non-primal nature of acquired theology. Finally, through explaining natural deism, natural theism - an inner attraction to God - is simply explicated. This is because it is impossible for an existent to be identical with pure indigence and need and but not to be attracted to Absolute Beauty. Manuscript profile -
Open Access Article
6 - Validity of Aposteriori and Apriori arguments based on the Principle of the Possessors of Causes
Mohammad Ali NouriLogicians view both aposteriori and apriori methods of reasoning as arguments. However, the question is whether both of them enjoy equal levels of validity, and whether both attain logical certitude. Based on the principle of “the possessors”, stating that the knowledge MoreLogicians view both aposteriori and apriori methods of reasoning as arguments. However, the question is whether both of them enjoy equal levels of validity, and whether both attain logical certitude. Based on the principle of “the possessors”, stating that the knowledge of existents which have a cause can only be attained through the knowledge of their cause, Ibn Sina maintains that only the apriori argument, which attains perfect certitude, enjoys logical validity, while the aposteriori argument lacks validity since it does not attain logical certitude. However, he considers the aposteriori argument to be valid and a tool for attaining certainty through general concomitants. Unlike Ibn Sina, Mulla Sadra views all aposteriori arguments to be valid because, in his view, the existence of the effect certainly indicates the existence of the cause. As a result, the knowledge of the existence of the effect leads to the knowledge of the existence of the cause. This paper demonstrates that Ibn Sina’s idea in this regard is justified, while that of Mulla Sadra is illogical and unacceptable because of its inconsistency with well-established logical principles. Manuscript profile -
Open Access Article
7 - Apriori Differentiated Knowledge and the Principle of “the Truth in its Simplicity Contains all Things”
Rouhollah SouriThe most important realm of divine knowledge is the apriori knowledge (the knowledge of essence through the other at the level of essence). Some believe that if this knowledge is differentiated and is the same as essence, the simplicity of the divine essence will be alt MoreThe most important realm of divine knowledge is the apriori knowledge (the knowledge of essence through the other at the level of essence). Some believe that if this knowledge is differentiated and is the same as essence, the simplicity of the divine essence will be altered. However, Mulla Sadra considers them to be consistent with each other based on the principle of “the truth in its simplicity contains all things”. He argues that the differentiatedness and distinction of the known are other than the differentiation of knowledge itself. The order of being enjoys vertical gradation (causal), and the effect is the weakened form of the cause. Therefore, the higher level (cause) contains the existence of the lower level (effect) in a superior from (without its defects). The Necessary Being enjoys the most supreme and simplest level of the order of being. Hence, He is the higher existence of all objects, and His presential knowledge of Himself is the same as the differentiated knowledge of objects before their creation. This type of knowledge is simple but provides a differentiated interpretation of objects. On the other hand, the essence of the Necessary lacks any limitation and defect. Thus some maintain that Mulla Sadra’s interpretation pertains to simple apriori knowledge. Based on the principles of the Transcendent Philosophy, it can be said that the truth of being (the supreme existence of objects) is like a line the components of which lack actual realization. The limits of the truth of being do not fill the outside but are, indeed, true about it. Therefore, they are mortal and annihilated in the context of existence. Thus the knowledge of the supreme existence of itself reveals its own limits so that it does not result in the rise of multiplicity in essence. The meaning of “simple knowledge indicating differentiated explanations” is nothing other than what was said above. Accordingly, the realization of the limits of objects in the divine realm is like the annihilating realization of the line’s components. In other words, limits and their resulting multiplicity enjoy truth but lacks external existence. Manuscript profile -
Open Access Article
8 - A Review of the Nature of Modes and their Signification of the Composition of the Subject of the Modal (Focusing on Mir Damad’s Views)
Mohammad Hadi TavakkoliThe importance of modes in philosophy is to the extent that some have considered them as the fundamental bases of philosophy. One of the philosophical issues connected with the discussion of modes is the discussion of “composition”. Mode of any type signifies the existe MoreThe importance of modes in philosophy is to the extent that some have considered them as the fundamental bases of philosophy. One of the philosophical issues connected with the discussion of modes is the discussion of “composition”. Mode of any type signifies the existence of some kind of plurality. This is because the criterion for being qualified by a mode is not exactly the same as the criterion for being qualified by another one. Therefore, the modes abstracted from a single subject (whether having real or mentally-posited unity) indicate the existence of a kind of multiplicity in the subject itself (in the conditional mode) or in the affairs outside the subject (in the causative mode). Being compound is one of the kinds of multiplicity in subject. In this paper, the author intends to provide a review of the problem of modes and the discussions prior and posterior to them. Manuscript profile