SADRĀ’I Wisdom
Year:2013 | Volume:1 | Issue:1|Papers Count:8

Achievements of Mulla Sadra is based on acceptance of reality and Tshkyk there could i fact explain many philosophical and theological problems be effective, but gainst this paper seeks expression, and some questions answers that Mulla Sadra and Transcendent Wisdom fans they have also raised the question set observer to the evidence, both primary and results of movement is substantial.Achievement of this paper is that substantial movement in the area, more reasons have been questioned, although claiminig not to be denied because of inability to spend one hand and the most important questions surrounding the question of substantial movement of primary survival issue is substantial movement in the area and Nsvs religious harmony with this principle, especially its relationship with self and the emergence of quality physical resurrection is such an important issues, indicating the need to rebuild this effort is Mulla Sadra and his followers.

AllamaTabatabai considers the existence of human being a compound of three types of existence parallel with the three realms in the world of creation. In his opinion, man communicates with the sensible world through senses, with the world of imagination through imagination, and with the world of intellect through intellect. However, MullaSadra considers the intellect, soul and nature as the three realms, explaining the world of imagination in the light of soul and its existential intensification in the ascending arc. According to MullaSadra, action is an accidental and subsequent thing. What survives is the soul and soul faculties, and the ideal body having subsistence of issuing on the soul. It is created by the soul based on intentions and actions. Allama does not consider the eschatological bodies subsequent to the soul. In his opinion, after the advent of eschatological world, and the emergence of eschatological bodies, man appears as a reality composed of body and spirit in the eschatological world. Thus spirit in spite of its otherness with the body in this realm of existence, is united with it in a way that it -is- it-ness applies to them. Therefore, concerning faith, MullaSadra attaches principality to the speculative aspect rather than practical. He believes that faith-which is the only origin of happiness and the eternity of the existence of human being, is a matter of knowledge while practice is just a preparing cause. However, Allama has a different view towards man and his deeds, attaching a position as high as speculation to practice. He holds that the happiness of human being lies in both speculation and practice. He considers faith originating from knowledge and practice giving practice a principal role. Secluding practice from the field of the definition of faith, and presenting the role of human inclinations in this regard, he determines the significance of practice in this field in a delicate way.

The issue of mental mode of existence is one of the old frequently discussed topics in Islamic philosophy and theology playing a striking role in the manner of realization and explanation of knowledge. Emphasizing the point that this issue is a novel one in Islamic philosophy, the present article deals with the arguments behind proving the mental mode of existence with special focus on the doctrine of MullaSadra. According to him, each category occurring to the mind is the very category based on the primary essential predication rather than on the common technical predication, and what occurs to the mind as a concept is a mental quality in its essence and reality. Finally the prevalent views on mental mode of existence are raised and analyzed in the framework of the theory of the theosophers, that of relation, and that of Shabah.

Mullah Sadra propelled movement topic in philosophy to field of metaphysic by the discussion of substantial movement. He states that all organisms are moving towards accomplishment, and proves self-abstraction trough this way. Hegel believed that the whole of philosophy history is the process of the absolute spirit so that through finite minds think to itself to be reach the accomplishment (i.e. freedom). The aim of this study is being investigate to movement issue in the idea of these two philosophers (as mentioned above), and comparison of their ideas.

The best possible system of creation is one of the issues discussed by different scholars. Ibn Sina and Mulla Sadra are among those raising this issue in a comprehensive way. Raising the issue of creative foreknowledge of God giving rise to the external world and explaining the issue of evils. Ibn Sina has considered the extant system as the best possible system of creation. Emphasizing the issue of divine knowledge. Explaining evils, and considering the inseparability of evils from the material world, and also taking the wisdom and teleonomy of divine acts, Mulla Sadra has considered the existence of a system better than the present one impossible. It seems that there is no fundamental difference between the two philosophers views except that Ibn Sina regards the creative foreknowledge related to the essence while Mulla Sadra considering it the same as the essence.

This essay wants to reply to one of the most important ontological problemes that the theory of existential gradation can justify numerical manyness of beinges or not? This research at the first step will show that the gradational relationship between two things logically dependes on vertical and casual linkage waist them. So that the gradational relevance is neccessarily vertical. And so horizontal gradation is paradoxical concept like "roundel square". Therefore realization of gradational respect among horizontal beinges is impossible. Thus the theory of existential gradation cant explain numerical multiplicity of the instances of a species. In the second stage of this essay we criticize and refuse the viewpoints of Allamehe Tabatabaei, Martyr Motahari and Javadi Amoli about the coherency among the horizontal manyness of objects and the theory of existential gradation.

The problem of the relation of the mobile to the motionless is one of the most complex issues in Islamic philosophy. Like his predecessors, MullaSadra has also dealt with this question. Sadra has given various answers to this question. The first answer is that change does not need any cause except the very existence of the object, since change is essential to the thing and the essential do not require any cause. The second answer says each category in itself is motionless based on the existential divisions. However, when compared, the objects can be in the form of mobile or motionless. What emanates from the cause is the object itself. The present article studies and analyses these two answers followed by discussion of movement from the perspective of Mulla Sadra. Finally based on these foundations we may offer two answers. Based on the principality of existence, the individuals of quiddity in the external world are extant potentially and in the form of a collective existence. Therefore what exists in the external world and naturally is the effect, is a single individual not actual individuals. Based on substantial movement, every material being has a fourth dimension. Formation of movement in the mind is due to the lack of mental perception of the fourth dimension. Dominating material things in terms of knowledge, the abstract and immaterial causes can also perceive the fourth dimension of things. Thus the material things are mobile according to the mind of human being, and immobile or motionless according to abstract causes. This is the initial contradiction between the two theories of the mobility or fixity of the material world in the perspective of MullaSadra.

Allamah Tabatabai deals with three kinds of ethics, that is, Greek, religious and Quranic ethics and seeks the difference of these three levels of ethics in the source of their moral motivation. If admiration of society, acquisition of divine reward and fear of eschatological retribution or attraction of God's pleasure and love are fundamental incentive to provoke man into a moral action, all of them, in a way, will have to do with the discussion of motivation source, so that if the source of motivation changes, the type of moral action will change too. On the basis of his special attitude towards man, Allamah introduces an external motivation for any view as the supporter of doing a moral action. Without denying the Greek and religious ethics, he emphasizes Quranic ethics and believes that the highest motivation for moral actions is acquisition of Almighty God's pleasure and love. Since the type of anthropology determines the type of ethics, in the light of Quranic ethics, man desires not only God, but also he can't desire anybody save God. Quranic ethics are based on love accompanied by knowledge and desire. On the basis of this type of anthropology, a moral perfect man is the seeker of truth in cognitive realm, lovemaking in emotional realm and benevolent in voluntary realm. For the acquisition of nearness to God, Allamah emphasizes God's love among these three moral indices.In this study, elucidating moral levels in Tabatabai's thought, analyzing anthropological foundation and explaining moral motivation governed over them, we have studied the source of moral motivation in any level.