MAQALAT WA BARRASIHA
Year:2007 | Volume:40 | Issue:83|Papers Count:8

In this article, first of all, the thesis of Rajah has been proved by revealed proofs and then, in dealing with metempsychosis, it's most important proofs of absurdity are being investigated by critical analyses. Concentrating on the premises and requirements of these proofs, they are criticized by new and initiative objections and it is resulted that: 1-None of them invalidates the conviction of Rajah. 2-Regarding five proofs of absurdity of all kinds of metempsychosis, the first proof is valid, but only on the foundation of either the thesis of substantial movement or the thesis of union of the intelligent with the intelligible, the second proof invalidates only absolute metempsychosis, the fifth proof, on the foundation of the thesis of union of the intelligent with the intelligible invalidates only some kinds of metempsychosis, the two other proofs are invalid. The proofs of absurdity of absolute metempsychosis are valid and the first proof of the two proofs of absurdity of descendant metempsychosis invalidates only some views of supporters of this kind of metempsychosis. The second proof of absurdity of descendant metempsychosis and the proof of absurdity of ascendant metempsychosis are both invalid.

The matter of intellect, its significance, essence and function in human being and its position in man’s knowledge is the most important subjects in philosophy. Greek philosophy reached to the Islamic world through schools such as Jondishapoor and caused agreement and oppositional views in Islamic world. Sufis must be known as opponents and criticizers of philosophical intellect. Their critiques grew up among mystical texts, prose or verse, especially from 5th and 6th century A.H. It seems that Sufis at the beginning of Islam such as Mohasebi and Ahmad-Ibn- Abel Havari had not true concept of intellect. Zonnoon; between intellect and duty, believed on necessity and Mostamli Bokhari believed on intellect as a tool of science. The other Sufis accepted intellect as distinguished element on ethical realm but the majority of them knew intellect as a servitude and the contrariety between intellect and love that has been seen among Sufis sayings in next centuries till 5th century A.H. is not noticeable.

The Ibn Sina's famous proof regarding to "suspended man" has been continuously considered by western thinkers. Many of western philosophers have formed their own similar ideas by use of this principle. One of the most outstanding examples of this idea is the Descartes' "Cogito". The similarity between these two principles has become a subject for many comparative works and studies among western and Islamic thinkers. Many of them have found so much resembles that they believe in causal relation between them. The purpose of this article is to examine briefly the situation of these two principles in their philosophical systems by investigating their objectives and foundation. Also, it tries to raise and answer the questions to what extent we can suppose their two principles in the same line of argumentation.

Berger is the most prominent sociologist who believes that human beings have attempted, through many centuries, to give meaning to their life and world. According to him, man is unfinished at birth; therefore he creates religion in order to give meaning to his life and world. In addition, religion not only legitimates the reality, in necessary important situations, in human life, but also it minimizes the marginal situations. While Berger, in his sociology, believes that man founds religion, but his methodology shows that his viewpoint stands among theistic and humanistic views.

"Esalat al-wujud" and "Ja'l al-wujud" are two philosophical arguments that have a very closely relation with each other and there is coherency in their annals too. In spite of this dependence and relation, which has been claimed and demonstrated as the two-side consequence in this paper, Muslim philosophers have proposed this two problems separately. Some theosophists like "Heydaji" and "Mohammad Taqi Amoli", have mentioned aspects in justification of this separation and some contemporary theosophists have followed them too. But Motahhari, who is one of the contemporaries, is opponent this idea in his book (detailed commentary of Manzumah) and believes that by affirming of "Esalat al-wujud", there remains no need to demonstrating of "Ja’l al-wujud". In this paper, alongside completing the Motahhari’s viewpoint and demonstrating the two-side consequence between these two problems, other theosophist’s justifications on separation of these two are criticized.

According to Farabi, imagination has three functions: preserving sensible forms, analyzing and synthesizing them, and representing sensible and intelligible forms by sensible ones. The Public can obtain intellectual truths and happiness only through imagination. Farabi offers imagination as an explanation for prophecy. According to Farabi, imagination has some political and social functions.

Ancient dispute of Islamic sects about the vision of God is the result of theological and commentary foundations. The importance of this subject is to reveal and review of these foundations. Shia' doesn't accept the vision of God and interpret appearances of verses of Qura'n on the basis of rational reasons. Ashaere believe the vision of God in the world and its final occurrence in the next world and regard it as the result of verses of Qura'n, sequenced texts and precedents' opinions. In this dispute, intellect domain and its authority occur in interpretation of verses and traditions among sects. The verity and falsehood of taking impression of Shiite from Moa'tazilite will be examined in foundations and reasons of vision and also claims about this matte.