Ayeneh Ma‘refat
Year:2019 | Volume:18 | Issue:57 |Papers Count:7

There are different opinions about the Primal Matter among slamic philosophers. On the types and numbers of substances have been presented various views. One of the reasons for this disagreement is that some put Primal Matter among substances And others do not this. People like Abu al-Barakat Baghdadi and Sheikh Ishraq and at the present time, People like Motahari and Mesbah consider it to be rejected. although Sadr al-Motaalehin Shirazi explains in detail about Primal Matter and it is famous that he accepts it but by summing up his particular views on Primal Matter such as the non-existence of Primal Matter and inteligible and non-causality for it in relation to Form and abstraction Primal Matter of form and … As well as according to the principles such as the primacy of existence, existential gradation and of the Division of self-subsistent existence and connective being, It can be seen that in terms of Mulla Sadra Primal Matter is secondary intelligible.

Predestination and free will is among the fundamental issues related to other important issues such as the purpose of human creation, the prophetic mission, the appointment of imams and resurrection; therefore, taking the wrong viewpoint on this issue can overshadow the other ones. Adopting a historical perspective, the present study tries to follow the evolution of this issue in Imamah theology. Although the doctrine of Amr-e Bayn al-Amryan is clearly mentioned in the words of the leaders of Shia and it is now accepted in Imamah doctrine, it had no place in the theological tradition of Imamah for centuries.

Although “ determinism and free will" is essentially a theological issue, it has stepped in the field of mysticism for two reasons: The theological background of the mystics and the necessities of some mystical topics. The ascension of this theological issue into the field of Islamic mysticism has extended its scope and depth due to the punctiliousness of mystics in monotheistic discussions and the adventure of God`s nominal appearances. However, dubious theological citations and lack of systematic attention to all aspects of the message of the mystics has caused some to assume mystics' determinism. This paper, relying on uncontroversial citations, explains three important justifications of determinism which have a purely mystical and not theological origin and tries to eliminate doubts and misunderstandings. The paper approves free will from a mystical point of view. The three important justifications are as follows: divine grace in the realm of opportunity; manifestation and rule of the divine names; fixed beings and sir-al-ghadr.

Philosophy of jurisprudence is a branch of additional philosophy in which jurisprudence as the science of legal laws is analyzed and described via detailed reasoning from an outer viewpoint and with an approach of second-degree knowledge. Theoretical analysis of jurisprudence as a science that has come true through the culture, history and civilization of Islam leads to a general theory about it. The general theory in the field of jurisprudence, regardless of the sect, subject and specific era, is called philosophy of jurisprudence. The quiddity of jurisprudent is explained and jurisprudential propositions are described in the philosophy of jurisprudence. The efficiency of the logic of jurisprudence is assessed from the methodological viewpoint that leads to the base of jurisprudence. The validity of the sources and reasons containing the legal law are also assessed. The relation and connection between jurisprudence and other sciences are presented and the way a jurist, in producing jurisprudential teachings, gets influenced by human and experimental sciences gets explained. Each of the abovementioned topics and other ones contains an important problem in the field of philosophy of jurisprudence. Debating the problems of philosophy of jurisprudence leads to a general and comprehensive view on jurisprudence in a way that affects the intra-jurisprudential studies of the jurist.

The realm of religion is one of the most challenging and influential topics in the political constellation of Islamic societies, especially Iran. Epistemically, several approaches to the realm of religion can be identified. Each one of them has several advantages and disadvantages. The absolute maximal approach, the minimal approach, the approach of limiting religion to ethical values and universals, the approach of religion consisting of one of the five decrees (obligatory, prohibited, recommendable, disapproved and permissible), and the approach to religion as built of Wisdom and Quotes are the most important approaches. Accordingly, the aim of the paper is to propose an approach that has no disadvantages of the previous approaches and can be considered more consistent with the mentality and the objective characteristics of the society and as a result more powerful. Thus, the main question is: what would be the coordinates of a desirable approach to the realm of religion and how to analyze the claims and disadvantages of existing approaches. The analysis shows that the approaches mentioned above are inadequate. To deal with the inadequacy of the previous approached, the paper proposes the moderate approach to religion based on the method of verbal Ijtihad. The main features of this model include: the rejection of the absolute minimal and maximal approach, accepting the hierarchy and breaking the realm of religion into the various areas of life, accepting the hierarchy and breaking the realm of religion into the managerial areas, separation of religion and sharia, and continuous Ijtihad.

Hope is one of the most humane phenomena. Among recent philosophers, in particular with the analytic approach, a great deal of efforts have been made to critique the traditional definition of hope. The approach of belief/desire, it’ s being desirable or not as well as the criterion of validity, or the so-called rationality of hope, are the main topics in these discussions. In the present article, while briefly reviewing these definitions, we analyze the three main types of rationality of hope: epistemological rationality, practical rationality and fundamental/ identity rationality. After discussing the three types of rationality of hope and analyzing their relative status, it is suggested that the phenomenon of hope, according to its futuristic emotional nature, is evaluated more by the criterion of minimalistic rationality. The final section of the paper is dedicated to ethical aspects of hope. To be accurate, we have focused the ethical analysis on three implicit dangers of hope, namely despair, wishful thinking, and political exploitation of the hopeful citizens. Inspired by Gabriel Marcel's pivotal breakdown of the concept, having hope is separated from hope and its practical benefits are mentioned.

Some contemporary epistemologists claim that there are two different kinds of epistemic defeat that are called evidence undermining and judgment undermining respectively. Using a thesis called two streams of justification thesis, they argue that in the first case one's justification is completely undermined while in the second case, despite the fact that one loses some part of the justification, they are justified to believe in a proposition to some degree. In this paper, after focusing on the argument proposed in Rotondo (2013) (as an instance of this camp of epistemologists), I show that different articulations of the thesis should be distinguished. I call them the first articulation and the second one and then I show that the second articulation is more plausible. Then I introduce a specific formulation of the evidentialism thesis and argue that despite its own problem, it has an advantage over the second articulation. I introduce my preferred justificatory thesis to rectify the problem at the end. The preferred justificatory thesis determines the necessary and the sufficient conditions for a person to be justified in believing in a proposition. Accepting the preferred justificatory thesis is equal to rejecting Rotondo's claim.