WISDOM AND PHILOSOPHY QUARTERLY
Year:2010 | Volume:1 | Issue:2|Papers Count:8

Avicenna, with respect to the difference between ‘knowledge’ and ‘cognition’, believes that one will achieve a comprehensive knowledge toward an object only when he/she knows the causes of the object in question. Therefore, as long as one’s knowledge toward cause of an object exists in him/her the knowledge about the object itself will consequently remain unchangeable. The cognition toward an object, however, cannot be obtained but by perception and direct observation. In another word cognition or insight about objects is made by senses, whereas attaining knowledge is not feasible but by knowing the object causes. One can draw the conclusion from Avicenna’s word that five senses are necessary and useful for human being to understand the objects but one is not able, without intellection, reasoning or thinking to find out and reveal the obscure and unknown matters.

From history of philosophical books, one of them were write by western philosopher and one of them were write partiality of western philosopher to the Persian language, it means that philosophy and philosophical thought was introduce by Greek Philosopher. But with referring to ancient history of books (or scriptural texts) and religious texts were write about Eastern philosophy, it is disproving clearly this claim. Such as some philosopher that write the history of philosophy and they have no prepossession saying this word and the influence of Eastern wisdom to making the primary Greek Thought. Though they are nominating the Greek Philosophy as particular philosophy and too the Eastern philosophical thought as general philosophy that the wisdom including the entire intellectual thought.Accordingly to show this wrong claim, in this treatise have been trying to show the proofs of being philosophy as particular in east and particularly in Iran and detect the influence of Iranian Philosophy on Greek Thought. Herein we must have a notice to prove the historical theorem and have influence and impressible thought in ancient historical age have needed to marks and proofs and no to syllogism reasoning with the premise. Therefor in this process will be show Iranian contribution of propagation to the dominion of Islamic Philosophy.

One of the matters among the issues on resurrection and the future life, which is under serious considerations of Theologians and Philosophers and Narrator of hadith and commentators, is the state of divine retribution or punishment. From among all kinds of the mentioned subjects mostly the amount and the duration of punishment are particularly of great importance for idealists, hedonists and self-indulgent so that leads to various opinions which are expressed in these fields. Mulla Sadra at first has been under the influence of Ibn-e-Arabi and, following him, has absolutely denied the immortality of retribution. But apparently afterwards he has revised his first opinion and, according to different proofs as conformity and compatibility which exist between the divine punishment and the nature of human being, decided to demonstrate it. Allamah Tabatabai, following the second point of view of MollaSadra, has accepted the immortality of the divine retribution and replied all suspicions have around the problem in question. Yet, it seems that there exists a contradiction between Sadra’sargment on immortality remaining in the divine punishment and its final outcome.

The Divine Power which considered to be one of the matters of God’s attributes and the way of explication and analysis on which one can rely to interpret the relationship of God with His creatures, in theological and philosophical viewpoints and on the bases of the different principles, has been followed by various descriptions in differing fields of semantics and ontology. In semantics realm multifarious definitions of the term ‘power’ refers to the deep-rooted disputation among theologian and philosophers on generation and eternity of the universe whereas, within the scope of ontology the Divine Power can be proved by both different theological and philosophical methods of reasoning but in discussions about generalization and comprehensiveness of the Divine Power one might, according to variegated ideas and presuppositions on which the mentioned two fields are necessarily depend, consider its circle limited or extended. Mo’tazelah attempts in support of the Divine Justice and in demonstrating the Tafviz, delegation, theory scratched the sovereignty of the absolute Divine Power in human deeds whereas, the Ashaīrah efforts in support of God’s absolute Power compelled to raise Kasb theory, that is, the dependence of human power on God’s Power in which over the Divine Justice was squabbled and then they raised the religious heinousness and niceness for the purpose of demonstrating the absolute Power of God in order to resolve the problem. Finally, on the very basis, they denied the principle of causality which flows among creatures.

The Evolutional Existence is considered to be one of the fundamental problems of Mulla Sadra’s philosophy which plays a considerable role in solving many other philosophical problems.This which at the same time is regarded as a simple problem, seems to be a compound one With regard to the difficulty of this matter the main question is that whether the Evolutional Existence in Mulla Sadra’s philosophy is the same as Evolutional Unity of the Existence or as Personal Unity of Existence? In the following essay an attempt is made to present, firstly, a brief history and a philosophical analysis of the mentioned problem to answer the above propounded question and, secondly, the point that Mulla Sadra has turned to the problem of the Evolutional Existence itself and in his rational analysis gradually he has gotten away from the style of Evolutional Existence and approached to the mystical style or Personal Unity of Existence.

Nowadays, the philosophical education and training of the young generation is actualized through philosophical approaches to works of art. For the present time, in Iran, the influence of postmodern philosophical views like the attitudes of Derrida, Lyotard, Spivak, Barth and Lacan are actualized through employing their thoughts in analyzing literary works. In analyzing literary works, the dominant approaches to the ontology of human societies and epistemology are influenced by a kind of epistemology and ontology propagated by thinkers like Marx and Foucault; however, it sounds that they do not help the young generation to expand their comprehensive and multidimensional critical view. Hence, in completing those philosophical approaches to literary works, one can take benefit from the thoughts of Iranian philosophers like Farabi to make the critical view of the readers in general and the young generation in particular multidimensional. In this regard, in analyzing the contemporary issues like the contemporary global crisis of capitalism, one can utilize their ontology of man and human societies. Concentrating on Farabi’s views, this article embarks on selecting parts of his thoughts which are feasible in analyzing the problems of the modern world. Therefore, instead of focusing on Farabi’s model for utopia-Madine Fazele, this article has investigated upon his ideas about non –utopian societies, that is, the cities of the Ignorant, Corrupt, Deviant and Altered. It appears that these ideas based on indigenous ontology and epistemologies have the capacity of analyzing the contemporary global crisis. In this regard, Death of a Salesman written by Arthur Miller revealing the crisis in modern societies is chosen and analyzed according to Farabi’s views. Appreciating other philosophical approaches to literature, this article reveals that Farabi’s model for non-utopian societies is highly practical in analyzing literary works and providing an opportunity for the philosophical education of the young generation.

Philosopher knows the thought effort as preparatory cause to the knowledge and with notice to necessity of complete cause, they knows to obligate for God that he impart the knowledge to man’s intellect. Therefor in Process of Perception god’s will is sitting in abscissa of man’s will. Ashairah was refuted that god’s power has restricted and the determination was prevail for god’s will, so repudiated the causality and with giving some reasoning they knows god’s will as absolute agent, but for abstain from determination they was inevitably discuss the theory of Kasb (God has author the act and man are doing the act) that it depend on to the determination. According to illumination’s unity of existence and the doctrine of sublimated wisdom, the intellect was knows verily same as man’s ability of creation and god’s agency. Finally the process of perception is reconsidering in verses and stories that with this verses and stories can be judge among Philosopher and Ashairah.

In this treatise the writer is trying to find the esoteric logic of political philosophy of Islam in middle age by the frame of Political Power. Therefore with presumption political power influence to compass the political philosophy of Islam in middle age that have intermediate relation with the political authority in same time, with this question that what is influence and impressible among political philosophy of Islam in middle age and political power, the subject is scrutinizing on four pedestals as low and political leader and medina & population.