MAQALAT WA BARRASIHA
Year:2008 | Volume:41 | Issue:90 (ISLAMIC PHILOSOPHY AND KALAM)|Papers Count:9

Contrary to Avicenna who regards imaginary perception as a product of abstraction and contrary to suhrawardi who regards imaginary perception as a product of suspended forms Mulla Sadra based on his philosophical essentials that are influential on his theory of imagination on the one hand considers faculty of imagination and imaginary perceptions as immaterial (conjoined imagination) and on the other hand believes in the world of ideas (autonomous imagination) and its effects on conjoined imagination under the infl1,lenceof Suhrawardi and Ibn Arab.Although he deems external factors such as the world of ideas as important in acquisition of imaginary perception he regards human soul as the must important. he believes it is human soul that creates imaginary forms with its Godly creativity and the emanation of the world of ideas and the observation of ideal forms by the soul just help it create imaginary forms. Whereas Mulla Sadra in addition to believing in soul s descending limbo, belives in soul's ascending limbo through its substantial movement... Suhrawardi regards imagination as a mirror and as a manifestation of suspended forms in the world of autonomous imagination disregarding ascending limbo.

One of the most interesting debats in natured philosophy is on the physical or logical possibility of void. Although all theologians have almost accepted the existence of void, both inside and outside the universe, most of the philosophers have dynied it. In this article we have collected their main arguments, and have evaluated them in the view of todays knowledge. In this outlook we have shown that theologians have been more correct and realistic than philosophers in their discussion on the inner void, but the philosophers, on the contrary, have been more reasonable than theologians on the concept of the outer void.

After looking into the causes of environmental ethics, this essay emphasizes on the issue of anthropocentrism. Some people- believe that the idea of anthropocentrism according to which only human being has an independent moral status is a religious doctrine. This essay is on the way to prove that although monistic religions put human being in the top of the hierarchy of vale but they accept the moral independent value of other beings. Human being, in this context, is the supreme of all creatures and actually the purpose of universe, but this prominence of him doesn't decrease his moral responsibility toward other creatures. The emphasis in this paper is on the introducing an Islamic picture of anthropocentrism.

Despite many thinkers have written about postmodern ethics, a determinate answer to the question "what is the ethics of postmodern?" is not found. Postmodern approaches to ethics are as vague as and as complex as postmodernism, itself. None of ethical normative theories have been supported by postmodernists, except Aristotle's theory. Postmodern ethics is based on, the ambiguity of human identity, the collapse of moral authority, incredulity toward traditional meta-narrative, lack of a universal standard and irrationality of moral phenomena, the characteristics which ultimately identify postmodern ethics as the ethics of responsibility. Describing moral current realities in post modernity, the present essay, explains the ethics of responsibility. In this paper, I have focused more on Bauman's and Levinas's opinions.

The most important theme in philosophical contemplation is ontology. The majority of philosophers have dealt with the different dimensions of this theme. The first independent discussion of existence was first made by the ancient Greek philosopher Aristotle. It was later focused on in Islamic philosophy under the title 'existentialism' by the peripatetic philosophers. Then, in his critique of their reasons, Shravardi, the illuminationist philosopher, doubted the adequacy of their reasoning and subsequently the issue of the primacy of essence versus the transience of existence was initiated in Islamic philosophy. For this perspective some have considered Sohravardi as an adherent to the primacy of essence though some have not considered his critique of the peripatetic philosophers as his fmal view in this respect. The present article through an analysis of Sohravardi's views on existence by references to his works on evils, cause and effect, abstracts, soul, God, etc. concludes that the critique of the illuminationist philosopher on peripatetic philosophy cannot be considered as his adherence to primacy of essence.

According to Mulla Sadra, God's knowledge of Himself is the same as His Knowledge of the other things. This theory Follows two other eminent theories, namely, (1) God's non-detailed preknowledge of the objects before they were brought to the existence (this theory belongs to the later Islamic philosophers), and (2) His detailed knowledge of objects, in some way different from His Knowledge of Himself (this theory belongs to Ibn Sina). The present paper first deals with the two above-mentioned ideas historically and comparatively and then, along with the presentation of principals and arguments of Mulla Sadra's theory, we will give some remarks about it. Among these remarks it will be said that although Mulla Sadra's theory is much firmer than that of earlier philosophers, the issue of God's preknowledge of objects needs more contemplations of theosophists.

Among the most enduring questions that has been posed by theologians and philosophers about Heidegger's thought is the question of mystical dimension. Those who have studied the modes of resemblance between the thought of Heidegger and mystical thoughts have accepted the mystical elements in his thinking and have found essential resemblances between the thought of Heidegger and Eckhart. Having presented precisely theological and mystical interpretation of Heidegger, most of them have equated "Being" with the God. This essay shows that after studying the thoughts of Heidegger, we can discover his mystical thinking about human being, universe and existence. He is not mystic and has not mystical experience, but his thought has evident resemblances with mystical literatures. at least, we can find a structural likeness between Heidegger's and mystics' works.

Undoubtedly, clarification and separation of "being" and "essence" is one of the most fundamental philosophical opinions and beliefs in Muslim philosophers' thought without any exaggeration, this differentiation builds up the first step in Muslims' ontological and metaphysical thought and develops a base on which the whole metaphysical structure of Muslims has been constructed. This article, in the area of comparative ontological arguments, studies the "differentiation" between being and "essence" in Islamic philosophical discipline in the domain of peripatetic philosophy (AI-Farabi and Avicenna). Contrary to what some believed, the roots of this philosophical thought are not found in ancient Greek philosophy but are sought in the speech of the earliest Muslim theologians. The theological issue of "thing", "being" and their relation is the most important source and root of metaphysical differentiation between "being" and "essence" in Islamic philosophy.