Journal Ontological Researches
Year:2016 | Volume:4 | Issue:8|Papers Count:7

This paper intends to find an answer to the problematic description of “quiddity” in MullaSadra and Tabatabaei’s philosophy and to consider its effect on evidence of “Principality of Existence Theory”. There are two interpretations of quiddity in MullaSadra’s philosophy, but actual realization of existence (by itself) and quiddity (by accident) which has more consistency to MullaSadra’s philosophical structure. In Tabatabaei’s philosophy, however, “reality” is “existence” and quiddity (as known) has no actual realization. Quiddity is apparition of essential negations and limitations of existence in the mind, therefore concrete equivalent of quiddity is such negations which are considered as the arbitrary and non-existence related to something. Moreover, by the both interpretations on quiddity, Principality of Existence will be regarded as a self-evident theory and the arguments will be for indicating. But Tabatabaei’s view is more qualified and in his philosophy “existence is principal” is an analytical proposition.

This paper intends to study the contemporary psychotherapist approach, Irvin Yalom, to the impact of death thinking on problem of meaning of life when its psychological content in light of existentialist philosophy is considered. First of all, existential psychology has been introduced as a school which Yalom belongs to and then the components of existential approach in Yalom's viewpoint which has been influenced by Epicurus, Nietzsche and Heidegger, will be explained further by his differences with Sigmund Freud's viewpoint. In main part of paper, Yalom's viewpoint on death thinking, fear of death and anxiety of death which may cause troubles in human life particularly ones who are interested in philosophy, will be elucidated and then problem of meaning of life in Yalom's attitude and its differences with Victor Frankl's viewpoint as well. Finally, it has tried to study and criticize Yalom's solution in order to encounter the life meaningless which resulted from death thinking.

Ibn sina on the basis of his essentialist attitude has applied anthropological elements, such as: duality of human life, spiritual origination and duration of the soul to explain the death .He has explained the death without the world of imagination elucidating it on the basis of intellectual world and theory of celestial objects. He has divided the death into two kinds: natural death and voluntary death then provided medical and essential explanation for the death. Ibn sina believes that the death is the separation of the soul from the body and inability of the body and limitation of the corporeal faculties are the main causes of the death. MullaSadra depending on the existential approach has used anthropological and cosmological foundations such as: immaterial triple life and, corporeal origination and spiritual duration of the soul to illustrate the death. He has divided the death into three kinds: natural, untimely and voluntary death by providing metaphysical and existential explanation for the death. Differences and similarities between the two scholars, the principles and the issues have been expressed on the basis of their similarities: applying the rational method or argument, Belief in the supernatural elements and matter, origination of the soul, Principality of existence, gradation of existence, unity of intelligence and intelligible can explain their different approaches to the death.

Among the Muslim philosophers, Suhrawardi is the first one who has dominated remarkably the verses of the Qur'an. He has expressed many philosophical discussions by using Quranic verses and also he, on the basis of philosophical worldview, has interpreted (taawil) the verses. Suhrawardi's theory of interpretation is based on theory of intuition and Hakim Motallih’s (divine philosopher) position in his epistemology and the world of imagination in his cosmology that have been indicated by a mystical language. The aim of this study is to provide Suhrawardi'silluminating interpretations of verses on the soul. The results show that the interpretation of Suhrawardi has been used as a method to achieve the interior of the things which has several gradations .Accordingly; he leads to accept Taavil Al Quran bilRa'yi. Therefore, each student in any degree of intuition and knowledge will be able to achieve some degrees of the truth. Thus this idea will eventuate to epistemological pluralism. This fact will be consistent with the unity. The method of interpretation (taavil) is one of Suhrawardi's innovations.

The concept of subject of metaphysics (i.e being qua being) has not usually been analyzed successfully throughout the history due to claim of its self- evidence. Nonetheless, the existence is regarded as the opposite of nonexistence. But since nonexistence has several meanings, the problem is: which sense of existence has been considered as opposite of nonexistence? We must, therefore, at first, grasp the different meanings nonexistence in order to obtain those of existence. Moreover, we will compare the acquired different meaning of being recognizing the several meaning of nonexistence in order to achieve the sheer existence targeted in metaphysics. Accordingly, that leads us to guarantee the possibility of metaphysics against skepticism and idealism as well. The particular being (not being qua being, or existent qua existent) is an objective in its widest sense which containing the mental one as well. It is actual not potential, realized contingency not non realized one, it is in the present not in the past or future, positive not negative, and it with these conditions, will be the object of the absolute reality.

Reincarnation is regarded as contradiction to resurrection in Islamic philosophy which interpreted in the various forms. Mulla Sadra on the basis of his own ontology and anthropology primarily has conceptualized the reincarnation and finally eventuate to classify that to a true and wrong reincarnation. The wrong one is terrestrial and the true is celestial. By his ontological approach, Mulla Sadra denied terrestrial reincarnation approving the divine one. The main question at this paper is: how has Mulla Sadra avoided approving the terrestrial reincarnation? As a result, he depending on ontological elements such as principality and gradational unity of being, anthropological theories like corporeal origination of the soul and its spiritual duration, has refused the reincarnation.

This article is going to discuss on the meaning of Ibn Sina’s repeated statement that being is the accidence of quiddity (mahiyat) or its accidental feature. The commentators have always been trying to interpret that, on the basis of one of the accidental senses in categories, argument and universals. As it can be understood obviously from Ibn Rushd’s critiques, since it has always been strange and unacceptable for the philosophers and Ibn Sina’s commentators to take being as the categorical sense of accidence, the accidental of Universals were the feasible options. We have suggested that though being in Ibn Sina’s philosophy corresponding to mahiyat, has to be the accidental of universals or argument, because being cannot be essential for the quiddity, what Ibn Sina has had in his mind, is the sense of being to be 'outside, in and with' mahiyat which is taken from the accident inthe categories as conceived in Islamic philosophy.