Journal Ontological Researches
Year:2017 | Volume:5 | Issue:10|Papers Count:7

As same as many other philosophical principles, the rule of al-Wahid have been subjected to a great criticism and cavil by scholars and authorities throughout ages. This rule has, despite the celebrated point of view, been challenged by not only the theologians but also some philosophers and mystics as well– at least, in the extensional aspects. Having taken the background of this rule into consideration and the purpose of philosophers who had in presenting it, this article has endeavored to analyze the prominent statements regarding the rule of al-Wahid and also point out each of their main presumptions in order to show that the expositions made by Muhaqiq-Tusi are the most comprehensive comparing to those scholars before or even after him; other statements presented by other authorities contain specific ambiguities in regard to al-Wahid on the effect side. Therefore, thanks to the more accurate expositions provided by Khajeh and the resolution of the ambiguity, the conceptual contradictions involved in the rule mentioned above due to the formation based on the principle of the resemblance become evident. Presuming that the rule of al-Wahid is theoretically accurate, the author has analyzed the extensional criticisms made by some thinkers in regard to this philosophical principle. Thus, it has been shown that the rule of al-Wahid lacks outer extensions in terms of compatibility with the external world regarding the principle of resemblance, unity on the causal side, unity on the effect side, and the concept of emanation.

The Specialists in ethics, mysticism, theology, philosophy, exegesis have deliberated on Satan’s essence, existence and existential function from several viewpoints. The aim of this research is to explain Fakh Razi’s approach to the Satan. He believes that the Satan is derived from S.T.N means far, terminologically has been applied to heresy Jins. He has presented in his different works, three rational arguments to affirm Satan existence. Additionally, he has interpreted the arguments of opponents of Satan through several levels of animals act including human beings. He also, in contrary, has criticized penetrating of Satan in human beings. He explaining the place of Satan in the universe has introduced Satan as a contingent thing which has no place and neither attribute for the things have the place. Rather, he has introduced it among the devil-wicked and the lowest spirits.

Architecture is made of "wisdom". Architecture has been the creator of sacred place over the millennia; thereby an architect has tried to build a manifestation of the truth on the earth. The sacred affair indicates the high realms apparition in spiritual and material existence. The inspiration of the sacred affair is the universe that is beyond the mental or physical realms. Since sacred architecture emerges from the field of meaning, it is a spiritual art. Research in the area of sacred art and the following sacred architecture has been pursued by thinkers such as Nasr, Burckhardt and others that suggests the importance of this sacrament in the field of architecture. The Iranian-Islamic architecture embraces two principles of art and spiritual behavior; that the latter is of higher importance. The research method in this article falls within qualitative methods by applying logical reasoning, and on the other hand within the exploratory area. The purpose of this trivial study is to examine the place of the sacred affair in architecture and the glorious monuments of Iranian-Islamic history; and to review the importance of ethics coupled with spirituality in Islamic architecture. One could say that in understanding the relationship between the nature and the essence of the phenomenon, the basic requirement is knowledge of Islamic architecture that requires a special mental preparation and understanding; if someone contemplates deeply and has spiritual behavior, that person will become aware of the deep secret of being.

In this article, we analyze the approach of Gilson and Marion relation to Heidegger. In next step, we try to highlight the various aspects of Heidegger’s thought that is regarded by Gilson and Marion and also compare this two Neo-Thomistic thinkers’ views. Marion as a contemporary Neo-Thomist is influenced by Gilson. One nexus point of this two Neo-Thomistic thinkers is that they present some part of their view in contrast to Heideggerian ontology. Although they have critical encounter with Heidegger but in some aspects are influenced by him. Following of Heidegger, Marion advertise the slogan of the end of metaphysics but unlike Heidegger believes that Aquinas is not Onto-Theologist. But Gilson believes that the exit way of the difficulties of modernity is the metaphysics that its offspring and end is the pure act of being, so the ontology of Aquinas is most authentic metaphysics. In following of Gilson. Marion suggests that substantive approach of Descartes and Duns Scotus to Being lead to nihilistic attitude in contemporary era and for troubleshooting must notice to apophatic implications that is included in Analogy of Aquinas, in order that the traditional theology void of any metaphysical concepts will be provided.

Granting Suhrawardi, because of his belief in archetypes, is a Platonic philosopher in the Islamic world, but comparing the theory of forms in Plato with the theory of archetypes in the illuminative philosophy, suggests that, there are some general similarities and differences as well between the two philosophers, particularly on the higher principles of the things. In the present research, in addition to explain the core ideas of the two philosophers about the forms and the archetypes, we are going to compare their ideas indicating that there is some dissimilarity between the two on this issue. In the end, as the main claim of this paper, we will be led to the conclusion that the fundamental distinctions between the platonic and the forms of Suhrawardi, is the dissimilarity between the contexts of their projects, meaning that the aim of Plato's theory arises from the epistemological concerns, whereas Suhrawardi’s respects concentrated on the ontological issues.

The main purpose of this paper is to analyze the concept of determinism whether belongs to the physics or metaphysics. The Laplacian determinism is explained and its components are analyzed exactly. The criteria of the deterministic physical systems are developed according to the philosophical understanding. In this regard two ideas for modeling the determinism in the physical systems are reviewed: 1- the Globally Duplicated (GD) idea in a deterministic world as well as 2- the Unique Evolution (UE) of deterministic system. The first idea is criticized for its defect in encountering the sophisticated determinism. The second criterion is vindicated based on Mulla Sadra's philosophical teachings on the causal necessity. According to the UE criterion, the modern physics theories such as quantum mechanics and special relativity theory are analyzed. It is shown that contrary to the popular perception, the quantum theory does not violate the determinism criterion. Moreover the strongly deterministic theory of special relativity does not entail predictability.

The relation between nature and God is among the long-standing questions in the history of philosophy. Nature for the pre-Socratic philosophers is the first thing with which they dealt, and for Socrates, Plato, and especially for Aristotle, was of special importance. The phrase "God or Nature" has been used for the first time by the Stoic philosophers. In the middle ages, the relation between nature and God has been put forwarded within the real of christian theology, and in the renaissance and modern times has continued to be discussed from a new perspective. Our main concern in the present paper is to study the question in Spinoza's philosophy. In this regard, there dominates two viewpoints: a) atheism, b) pantheism; the former of which is believed by the Synagoge and, among the philosophers, by Hume, and the latter and more dominant, is maintained by the most of historian of philosophy. Of course, there is a third viewpoint, i.e. panentheism, that in spite of its similarity with the pantheism, is more nearer to theism. The authors tries to show that the panentheistic interpretation of spinozism is more consistent with his system of thought than the atheistic or pantheistic ones.