Ayeneh Ma‘refat
Year:2008 | Volume:- | Issue:14|Papers Count:8

Mulla-Sadra in contrast with his antecedent philosophers believes that knowledge is different from mental existence. From his viewpoint, knowledge is an existence without quiddity and mental existence is a shadow of the true essence of knowledge. The abovementioned distinction has many important consequences for epistemology in Islamic philosophy. The human mind, in Transcendental Philosophy, is not passive but active in creating mental images. In the process of acquiring knowledge, the mind unites with these images and the Active Intellect. Therefore all divisions of knowledge are intuitive and its representation of external reality originates from correspondence between vertical worlds.

This article first explains the division between the independent and copulative existences and then argues that the term "Copulative Existence" has assumed a new sense in Transcendental Theosophy in addition to its established sense in Formal Philosophy. This new sense which is in fact an expression of the way an effect is realized is then explained through Mulla Sadra's words. The article then tries to demonstrate that an exclusive novel argument for the objective reality of copulative existence has been made by Allamah Tabataba'i and that this argument is different from what Mulla Sadra has referred to in his works. The explanation of the argument is followed by deliberation on the consequences which would demonstrate that Copulative Existence as explained by this argument is different from the way it is explained in the discussions on cause and effect and that taking them as synonymous is not the right thing to do.

Galilean mechanics is important at least from two different aspects: first, it separates physics from old natural science, and second, it yields a new method for the modern empirical science. It is actually a turning point in the history of science, which is made possible through a philosophical turn in the thinking patterns of that era in a way that we can consider a particular kinematics under the title Galileo's kinematics. The purpose of the present article is to answer the question whether Galilean or pseudo-Galilean mechanics could take shape in the paradigm of Islamic philosophy. The present paper intends to show that Galilean Mechanics formation required some essential elements and principles in kinematics, that were not all present in kinematics in the context of Islamic Philosophy. However, there were some elements in the kinematics of Muslim philosophers that could provide a basis for the emergence of a pseudo- Galileo's mechanics- or its empirical equivalent. At the same time, there were serious obstacles such as having a holistic view of motion, having theological motivation in the study of nature in Islamic Philosophy, lacking a mathematical view of nature and lacking the right language of expressing these thoughts which made the development of such a mechanics unfeasible.

The present paper is concerned with the historical background of Othologia and the different views expressed about it. Othologia has been a significant and influential treatise in the Islamic world so examination of its content and its historical background is considered as necessary for a thorough understanding of philosophy in the Islamic world.This book entered the Islamic world as a major source of Greek philosophy and since then it has caught the attention of the great thinkers of the Islamic world including Kandi, Pharabi, Avicenna Sohravardi, Mirdamad, Mollasadra, Molla Hadi Sabzevari. Othologia has been influential in the Islamic world for at least two of its aspects: (1) It has originated a lot of commentaries, complementary notes and treatises. (2) Its content has had an impact on issues in theology in its general and specific sense and in theological psychology.Othologia has been known to be the work of Aristotle with a commentary by Porphyry, but recent studies show that it is taken from the fourth, fifth and sixth Plotinean Enneads. Today the fact is that the content of Othologia includes Plotinus's views. This paper intends to show that Othologia is a free translation from two sources: Plotinus's and Aristotle's views. Its content is taken from Ploinus and its method from Aristotelian argument compiled for the purpose of teaching philosophy.

The present article is intended to study, analyze and evaluate the humanistic foundations of views expressed by Marsilio Ficino; the Florentine Philosopher of Renaissance. Teaching and Studying classic languages and literature and translating many texts from both Latin and Greek Languages, easy and fluent writing and also following the writing style of classic authors like Seneca in the majority of his works including Letters Corpus, interest in poetry and the specific position of poets in his works and Anthrocentrism are cases which put Ficino among Humanists. According to Ficino, man has occupied a superior position among all beings considering the following viewpoints: 1) the existential viewpoint, 2) the epistemological viewpoint. In this article, an attempted is made to evaluate and discuss man's superiority form these two viewpoints. Throughout the analysis, the cases which show the impact of ancient intellectual schools and occult religions on Fieino are also explained.

Imam Khomeini has criticized Qeysari's division of the stages of the world, and considered it as consequents of quiddity not existence. He considers the name "All-compassionate" as the place of manifestation, and the name "the Merciful" as the place of depression, and the name "Allah" as the composite of the two. Therefore, he, as the other philosophers, does not consider "the compassionate" as the Master of the First Intellect and the Merciful as the Master of the Universal Soul. Imam Khomeini considers the Making as the object of quiddity and in relation to the Omniscience Presence and the rest he does not make any distinction between existence and quiddity. He, in the subject of Thingness pertaining to existence, mentions that the archetype of a being does not acquire the place of existence at all, and that the individual unified Existence is an ascription which is multiplied due to the names, attributes and name images. He also attributes the differences between differential substances to differentia and not to being-a-universal phenomena. With regard to kinds of Praise, Imam Khomeini considers the agent praise as a manifestation of the perfection of the praiseworthy with action and Allah's praise in His descriptive realm. He takes all kinds of praise as a whole which only differ by their plurality of names and attributes.

According to the religions of revelation, salvation is based on faith. So it is a legitimate concern to ask about the nature of faith. Different theologians have assumed different approaches toward the study of the nature of faith which in some cases are contradictory. Some have considered it as the object of rational knowledge; some others as something beyond the scope of reason and some as a matter of trust and devotion. In this paper, Ghazali's viewpoint on this issue is discussed based on a thorough study of all his theological works. As he has dealt with the issue in very few cases, the purpose is to show the non-mentioned through discussing what is mentioned in his works. As an Asharite theologian, Ghazali sees faith as an object of admission of and devotion to the religious truths by heart. He opposes the theologians who think that faith is an object of obedience or of logical confirmation and raises objections to their attitudes through rational and narrative arguments. Based on this and also because of his mystical approach, he does not insist too much on teaching and learning of theology to reach a kind of faith, even we can say that he insists on a kind of imitative faith which is based on psychological not logical certitude.