Journal Ontological Researches
Year:2014 | Volume:2 | Issue:4|Papers Count:7

Aristotle Avicenna’s subject-oriented model for studying knowledge has viewed first philosophy as dealing with essential accidents of being qua being and classified general principles, umur-e ammeh and theology under the title of first philosophy. With gradual progress of theology and dominance of philosophical approach in it, the two fields were separated from one another as two fields of science, gradually various models, one after the other and criticizing it, were presented to harmonize the problems of general principles. It was expected from Mulla Sadra, as a philosopher with new opinions to present a new model in the field. Yet, he went on the same tradition of Avicenna. Explaining the reason why for his way, some have thought it as the primary step of his philosophizing, while it is more reasonable to know his step in agreement with his philosophy or, with regard to numerous tokens of which may be counted keeping his methodical revolution in relation to traditional manners of philosophy, it may be known as a failure.

Ethical egoism is a theory of normative ethics. According to Ayn Rand, a novelist, intellectual and nonacademic philosopher, its core idea is that every person ought to pursue his/her own self-interest. The other idea is that objectivism as she explains it in metaphysics and epistemology, results egoism in normative ethics. She insists that everything in reality is particular and there is no universal in reality. This prolegomenon, made egoists to resort to the concept of haecciety to justify treating oneself differently. On the principles of Mulla Sadra's philosophy, haecceity of an existent belongs to its very existence and existence is, truly, both unique and multiple. As a result, haecceity couldn't be taken as a strong metaphysical basis for ethical egoism, firstly and secondly, we can consider this metaphysical principle of Mulla Sadra as a prolegomenon to those ethical theories on which one may make balance between one's and others' interests.

The Existence of Divine qualities and their relation to the holy Essence of God have been counted from basic problem of theology on which different views have been presented in philosophy, theology and religious sects. The problem include the qualities of essence and the qualities of action both, the latter, however, is more considerable and difficult. As is understood in Muslim philosophers’ thought, the qualities of action are those abstracted with a comparison made by human mind between God and His creatures. They cannot, therefore, be found in the Essence. In spite of the fact, however, there cannot be found any overall and reliable study in the field. In the present paper, based on an analysis of the concept of relation, it has been proved that relation is an objective being. However, when the qualities of action are regarded as existential and objective, a difficult problem happens, it is just the problem leading mu’atazilih to deny these qualities. In transcendent philosophy, based upon real establishment and gradation of existence, one may prove a type of relation between God and these existential qualities and, in this manner, considering the Essence absolutely pure, may know the Essence really an object verily qualified with them.

For Sadra, justice has been a base studied in detail and deeply, the importance of justice is to such an extent which one may claim its being foundation for transcendental philosophy. Such being the case, Sadra’s philosophy may be titled that of justice and moderation. Studying justice in Sadra’s transcendent philosophy is of different aspects little studied, this paper seeks to refer to them. The aspects include those of: legislation, punishment, epistemology, society, politics and philosophy (ontology). Again, this paper explains the consequences of establishing justice in human soul and society of which one may refer to ethical virtues, establishment of hikmah, freedom, security, human happiness.

When proving the existence of God, the argument of design has been known as the easiest argument to be understood and, therefore, the most common one. Different explanations of the proof have been given during the history of theology with different degrees of stability and exactness. For this pen, the most logical and reasonable expression of the argument is what well-known as "the expression through the best explanation". Classic expressions, comparative ones, exact adjustment, non-reducible complexity of biochemistry and biologic information, though each is known a distinct expression, may be used as complementary grounds for the one supported by the paper, would play a more considerable part in proving the existence of God. Swinburne has given an argument on the probability for the existence of God. Swinburne’s expression is based on induction. Formalizing the argument and focusing on the order of place and time with regard to the order of the visible world, he has made a notable attempt in the field and given a new formalization of the argument in the field. In this paper, it has been intended to gather and study Swinburne’s expressions from his different works. In this way, a necessary step has been taken for other studies of the argument.

Numerous experimental and intellectual proofs have been given for the existence of God. One of the strongest proofs in the field is that well-known as seddiqin. During the history of Islamic and theology, different expressions of the proof have been presented, four of the expressions have been originally given by Sabzevari. The expressions, found in different places of his works, may be summarized as: 1- Extended truth of existence which is really established never accept nothingness, it, therefore, is necessary, since two contradictory things never accept one another. 2- The really established truth of existence may not be a possible being, since in the case of its possibility, there would not be found any other truth upon which it be based. 3- Given the possibility of the truth of being and not ending to a necessary one, incorrect circle or infinite regress would occur. 4- The real truth of existence is necessary or possible (in its Sadrian meaning), the latter also would lead us to the necessary Being. This paper, has argued for the originality of the expressions and surveyed the objections given against them.

With regard to such principles and rules as gradual unity and optional existential movement, human being’s existence would become extended to such an extent which his unity of species turn into gradual unity and, finally, into multiplicity in species. Feiz Kashani in some cases has treated human being in a model in agreement with unity in species. He, however, on the basis of an existential attitude and relying on the mentioned principles, has put his thought on human being in some other models of which one can infer gradual unity of species, multiplicity in quiddity and species necessarily along with gradual unity of species, species multiplicity of names. It should be stated that in this study, not in a scattered manner and not regardless of their time and occurrences in his works, but the diagram of models according to different parts of his age and their occurrences has been put fore.