WISDOM AND PHILOSOPHY QUARTERLY
Year:2013 | Volume:4 | Issue:8|Papers Count:7

Many of philosopher’s belief that we have nine category of accident and only one essence that he was proofed the substance of essence, whereas he knows the accidental is necessary accident for nine category of accidents, none substance and substantial, against off they a few one have a different belief and saying basically no different between essence and accident and the essentiality same as accidental is concept general accident none substance. This article trying to study about this problem to access an intelligible viewpoint on if is essentiality as substance and substantial for essences and accidental as essentiality? Finally whose belief that.

Mulla Mehdi Naraghi, in addition to taking advantage of Mulla sadra ideas, has tried to write the proofs and divisions about the unity of God by his own special appeal and the method, thus he have shown the great considerations about the origins of some arguments that had been studied a little in the past. Paying attention to the various aspects of the arguments often took him away from the subject of argument and highlighted unnecessary matters, but his focusing on the monotheism and mystical zeal in analyzing and explaining, opened a new approach to the monotheism.

Alama Hasanzadah knows the man as being from Malakoot (Upside world) that fall in this world. Originally is immaterial being and in our world is existing with physical & material accidents. Also belief the man have potentiality that have to become act to receive a perfection and when man achieve to perfection, he changed to gad’s secret registry and safe tablet that all truth exist on it as formal. So he advises some ways to achieved to perfection: 1- Knowledge and act as elements of man’s identity. 2- Man’s soul have very stairs same as practical and theorical potentiality and these have also very stairs and because to change that potentiality to act man have to run some stage. 3- The man’s identity who when man knowing itself can be achieve to god’s side that in this article we are study about.

The debates of light and being are important problem of Illumination and Peripatetic philosophy as the base of these philosophies. The light has very attributes same as realization, emersion, gradation (tashkik), needless, that specific to it non-light haven’t these attributes. One the other hand peripatetic philosophers study about being and knows it to the subject of metaphysic (mawjud be ma howa mawjud). The being has some quality as evident, generality, etc. that can be compare it by light and this article we trying to do it. Finally the role of light is not look the role of being like and being never is alike to light and have different quality of it.

The epistemology study knowledge and Issues surrounding it. Each knowled gerequires tools for its realization, that this tools are different in philosophers. Mulla Sadra and Kant are philosophers; that emphasized to knowledge and achieved to new view. Difference in tools cause. Difference in knowledge; that auteur Intent to review it. Sense, Imagination and intellect are tools in Mulla Sadra; sense category and understanding category are tools in Kant. Both of them believed beginning of knowledge with sense, but in continue are opposite each other. Also wisdom in philosophy of Mulla Sadra is important, and know different worlds by appropriateness of its use; but Kant believed intellect is inability in know and Limited knowledge to phenomena.

When we saying the “philosophical mind” maybe is inconsistent of this term that mind originally is the philosophical. This inconsistence is unfolding when saying the “philosophical mind”; it means that we were said: (The mind was cleaved to philosophical and not philosophical mind). The second species of mind that is not philosophical is inconsistent of philosophical nature of mind. This inconsistence isn’t true because the mind is philosophical forever and if saying the term of philosophical mind it means that the mind information is developed and if one estimates the not philosophical mind from philosophical mind, we have to say sometimes because of man’s indolence & libido that mind is lessening the itself philosophical function so much that ever isn’t true its title as mind. If we don’t say for mind the mind as title therewith we say mind is not philosophical and so neglected this saying that mind is not philosophical.

The instance world is one of the worlds of system of existence that from Plato to now were been many debates about it. It is upper than material world and under the intelligible world, that it hasn’t bodily metal, but the trait of metal is necessary for it. Where as the peripatetic philosophers were been denied that world. Shahab Al-din Suhrewardi is the first philosopher trying to demonstrate it. Mulla Sadra demonstrate it by theosophical intuition and philosophical reasons. Sadra was proofed the abstraction of power of imaginary and same as theosophists was divided the instance world to conjunct & dis-conjunct and explained they by descent and ascent embowed. He explained the shape of acts by abstract of power of imaginary and ascent embowed that cannot recognized without explanation of instance world.Also Hasanzade Amolli in his works have be attention to this subject and can be know he as a demonstrative to complete this conversion. In this article we are studied about instance world and the problem of it & especially its relation with shape of acts. From Hasanzade Amolli’s viewpoint the shape of acts is the allegory of acts in the soul on the conjunct instance world.