Journal Ontological Researches
Year:2019 | Volume:7 | Issue:14 |Papers Count:10

Concept of being, by most of MullaSadra’ s predecessors, considered simply to be as a derivative and secondary intelligible, to which could not be ascribed any concrete objects or properties, as the referents. The specific problem that we want to address is that if one accepts fundamentality of existence, then how the concept of existence would relate to being (wujū d) itself. In fact, there is an affinity between primacy of being and the way in which concept of being signify things in real world, namely the criterion of subsuming it under first or second intelligible classes. We will argue that rendering the concept of being as a secondary intelligible is inconsistent with MullaSadra’ s account of being, based on two different definitions presented traditionally for first and secondary intentions, and the concept, in the sense which characterized by MullaSadra should be subsumed as first intelligible. By exploring the elements of fundamentality of being, one admits that Primacy of being results in the fact that concept of being belongs to first intelligible class.

Being is the first basis of recognition and the first issue for the metaphysics. Aristotle has said in different pages of the metaphysics on "being qua being" means “ to on” and emphasized, " Being has various meanings. " He, rather than 'Being', has used "being" or existent. He, in the seventh book, has said: What has long been a source of confusion is that “ what is being? ” What does “ being” mean? These meanings of existence, what effect does have on Aristotle's metaphysical system? Whether these meanings can be delivered to each or not? The meanings of "being” in Aristotle’ s thought are controversial issue among scholars. Someone like Thomas Aquinas takes five senses and Farabi three senses and Avicenna five meanings for the existent. In this paper, while analyzing Aristotle's view based on metaphysics and looking at Thomas Aquino's perspective, we have delivered four meanings for "being" in Aristotelians. (Being of per accident, being of per true, being of potentiality and actuality, being of categories) And in fallowing, for the adventure of the meaning of "being", we will pay attention to the peripatetic philosophers, especially Farabi and Avicenna, according to their philosophical principles who have considered various meanings for the existent which are very different with Aristotle's meanings.

In Mulla sadra’ s philosophy, the foundation of all philosophical issues is neither peripatetic’ s concept of Being nor illuminating essential light but the Reality of Being. Accordingly, Mulla Sadra emphasizes on the status of the Reality of Being as source of knowledge and realization by distinguishing between conceptual and existential origin. So the question arises, that the Reality of Being as source of knowledge and reality how can be recognized? By exploring Mulla Sadra’ s works, we concluded that although Mulla Sadra did not care about the epistemological dimension of the reality of Being as much as the ontological dimension, but there are two answers: conceptual and acquired knowledge and knowledge by presence and vision. In this paper, we try to analyze these two responses by an analytical approach. Also it examines this question that what kinds of knowledge by presence belong to the reality of Being. And what is the reference of the reality of Being in Mulla sadra’ s philosophy.

Mosques in the history of Iran’ s architecture have always been in the culmination of Islamic art and architecture. The architecture of the mosques seeks to receive an inspiration from the concepts of divine word to create a space which joins the heavenly world to material world and create a single spiritual environment. The study proposed to compare 9 traditional mosques in Yazd in terms of the spiritual indicators employed in the architecture of these mosques. The research method was descriptive-analytical. In the first step, a field-library study was conducted to conclude the spiritual indicators of the mosques from reliable sources, and then these indicators were confirmed by 8 experts in this field. In the second step, the data were tested analytically using SPSS and VIKOR method. The indicators studied in this paper were: 1. Golden ratio, 2. Being symmetry and coupling of components 3. Curved shapes and lines, 4. Observing the use of warm and cold colors together, 5. Materials, 6. Use of sensory integration, 7. Hierarchy, and 8. Conceptual decorations. The results show that Yazd Grand Mosque, Hazireh Mosque, Rig Mosque and Mulla Esmaeil Mosque are in an acceptable level in terms of spiritual tranquility indicators.

Some has regarded the certainty as a univocal concept, but some considered it as a gradational notion which spoken of certainty and more certainty. The main question is: has certainty in Sadra's philosophy been regarded as univocal or gradational? In other words: how can certainty be explained in the existential approach? The achievements of this research are: since the being is gradational reality and certainty can be considered as an existential phenomenon or a state of being, certainty will be gradational concept ontologically. In Mulla Sadra’ s works, at least four syntaxes of certainty can be concluded: 1. the certainty as a manifestation and the state of being; 2. the mechanism of the acquisition and the existential function; 3. Six-based of certainty; 4. spectacular variety. Therefore, the certainty as regarded in Mulla Sadra’ s philosophy as a gradational thing can be applied to the obvious proposition, a justified statement acquired by intuition, a theoretical justified proposition acquired by reasoning, and a justified-hypothetical proposition obtained by persuasion, more precise propositions led to less certain propositions, respectively.

The issues related to the word of "Haqq" and its usages in the Holy Qur'an have such an extent and capacity that can establish the foundations and framework of a philosophical system. In this regard, with this orientation, after referring to the literal meaning of "Haqq" and its components (fixation, necessity, and survival) as well as the terminological meanings of "Haqq" in the Quran (ontological, epistemological and moral truths), this article, by reviewing the uses of the term "Haqq", has presented seven ontological principles in the Holy Qur'an, according to Allameh Tabatabaei in Al-Mizan. There are principles such as: God, is the perfect sample of "Haqq"; other Creatures are from God, under His control, shall return to Him. During these discussions, we have also tried to answer this question that if it is possible to conclude ontological facts from a linguistic reality based on one or another language.

The philosophical school of Isfahan consists of two different schools. One of them was headed by Mirdamad and the other one directed by Mulla Rajabali Tabrizi. These two schools were in harmony with each other in some issues and opposed in some others. A controversial issue was on God’ s essence and his attributes. At Rajabali's school, he and his students made a special impression of God. These groups of philosophers believed that God cannot be understood by positive way, and that all divine attributes are negatives. Negative theology derived from this school has a religious and Neo platonic background. This article tries to study the field of formation, critique of the ideas and the basics of thought of Mulla Rajabali Tabrizi and Qazi Sa'id Qomi in negative theology. Therefore, this paper addresses reviewing and criticizing the reasons of philosophers, for incompatibility with other philosophical doctrines based on the rule of al-Wahid. Therefore, this paper does not carry out a detailed discussion of the attributes and divine acts. Since these two philosophers are strongly influenced by Neo platonic teachings, their reflection and their influence on Plotinus's ideas are shown.

Ingarden is a realist phenomenologist who believes that Husserl in his logical investigation has accepted a kind of realism which its base is distinction between consciousness and reality. This realism dismissed with the beginning of Husserl’ s transcendental idealism replaced by consciousness and transcendental Idealism. Ingarden has opposed the sudden transformation and believed that transcendental thought has its own problems in the goal and the method. He believes that the whole idealism is not logically coherent. The scheme of the conception of transcendental idealism, its goal and method raised confusion and then inconsistency. Husserl by using Epoch method ignores actuality of thing's existence and by exercising phenomenological reductionism reached the absoluteness of consciousness and transcendental ego and finally by proposing constitutional conception replaced realistic objects by meaning or noema. These tasks invalidate the real existence and has doubted Husserl’ s original goal that was knowledge of objective data. Rigorous philosophy which is reached by this method confines itself to immanent perception. Ingarden has pointed to petition principia problem in Husserl's reductionist method, claims that Husserl's results in the transcendental thought is not an achievement of mere epistemology. In many cases his results is more like to metaphysical propositions which derived from ontological elements.

Substantial motion is one the basic foundation of the transcendental philosophy which MullaSadra proves it by the motion of accidents which denote to the transmission of the cause. According to Shaykh Ahmad Ahsá 'í because of the God's causality to all creations, substance is not the cause of accident and its motion, in this regard Ahsá 'í believes that MullaSadra' theory of substantial motion is a kind of Materialism neglecting God's existence. Ahsá 'í believes that all things including stone and wood have free will and on the basis of this, MullaSadra's division of the motion is not correct. In criticizing these critics, it must be said that God's causality to the creations is direct and immediate, because of the need of all creation for the God, MullaSadra' theory does not lead to the Materialism.

Ontology is one of the most important issues in Islamic mysticism which has been considered by mystics and Sufists when it became theoretical by ibn Al-arabi. Najm al-Din and Aziz Nasafi are the biggest mystics of seventh century and they related to the “ Kobravieh cult” however Nasafi is influenced by Ibn al-Arabi’ s works. Razi in following of “ Kobravieh cult” divided the being into “ commanding or immaterial world” and “ created or material world” . In his thoughts about existence it can be seen that there is attention to the light, duality in universe and oneness of Existence. Furthermore, Nasafi pointing to these two worlds, he also has added almightiness (Jabarout) to them and in his Ontology he has announced the triple division. Besides he explained about the oneness of Existence in detail. Between them, the attention to manifestation and importance of human being are the same. This article is going to present resemblance and differences between two sages opinions and their ontological foundation by descriptive-comparative method.