HEKMAT-E MO’ASER (CONTEMPORARY WISDOM)
Year:2019 | Volume:9 | Issue:2 |Papers Count:5

Motion is necessary for architectural perception. Architecturalspace provides the observer with physical, mental, and intuitivemovement due to dynamic properties, fluidity and pause. In philosophy, the cause of the motion is the basis of perceiving the facts of the material world. Islamic philosophers believed that motion was related toperfection and has an aim to pursue that been subject to the principle of potential and action. According to MullaSadra theory ofSubstantial Movement, the material existence through its constant movement toward the spiritual presence, by passing through the realms of sensibility, imagination andrationality, is achieved through the true perception of the world. The research methodology is qualitative particularly analytical-descriptive one and with an interpretive approach, the research strategy is a case study. Through analyzing the perceptual experience of the observer in themosque of Tabriz, this research views the implication of movement and perception inboth philosophy and architecture. From the main findings of the study, there is a significant correlation between the steps toward perfection from the body to the soul in acquiring knowledge based on the philosophy of Substantial Movement and the stages of experiential perception of space from material to meaning in Islamic architecture. With thecreation of a particular spiritual environment, Islamic architects of Iran have always provided a place for theobserver's inner discovery and intuition, and according to its fluiditycharacteristics, the perceptual experience of the observer was guidedfrom the lowest to its highest.

By introducing evidential argument, William Rowe opened a new chapter in discussions about problem of evil. Rowe’ s first formulation of the problem based on the idea that because “ it appears” that some evils in the world are gratuitous then they are indeed so. The most influential critique of Rowe’ s argument is Stephen Wykstra’ sthat is based on the epistemological principle which is called CORNEA. He shows that in the Rowe’ s assumed situation we are not permitted to pass from “ it appears” to “ is” . According to CORNEA, considering evidence Xwe areentitled to say it appears that p, only if p were not the case, probably X was different in a discernable way. The goal of this paper is firstly to introduce CORNEA as an answer to the problem of gratuitous evil, then introduce and assesse some selected critiques ofCORNEA and to defencethe principle and finally compare between skeptical theism-that CORNEA is an instance of – and approaches of Islamic thinkers to the problem of evil.