Metaphysical Investigations
Year:2021 | Volume:1 | Issue:2|Papers Count:12

Mainly in existentialism philosophy that is includes faithfulness and atheism, human argument has a special position. In other hand various viewpoints in God subject give special attractiveness to this philosophy. So regarding to faithful fundamental thinks of Kierkegaard and in its front point regarding to atheism methods of Sartre as two effective thinkers of in contemporary philosophical thinks, and in specific case, existentialism, in this paper it had tried that human authenticity and its relation to God existence, be study and analyzed. So, regarding to places of both philosophers about God, authentically factors in human had been studied and relations between human kinds and distinct them from each other, or in other words social and individual places of human also been studied and were answered in forms of different questions. For example, Kierkegaard introduce true faithful to God as the key of human authenticity, in which the human individuality is in before the God. And to Sartre, the bad faith and trooping in existence in being in it, instead of human authenticity to being for itselfe is authenticity factor to human, and for him, God faithful can had an effective rule in human authenticity.

Every possible existence in the system of divine creation requires two things: one, the agent who creates and the other, the goal to move towards it. Basically, the requirement of a causality system is nothing but this. Moving towards the goal, regardless of the type of beings, is an inherent feature of every possible existence. Based on the refusal of sequence in the circle of causes, this end eventually leads to an end that no longer has an end, and that goal is the duty of the obligatory existence. Animals are no exception to this rule because of their potential. According to the verses of the Qur'an and the hadiths of the Imams, this matter has been expressed in various ways. This return to the final end, which is interpreted as "resurrection", is divided into two species in the case of animals according to their nature. Either we encounter animals in the world that have imagination and memory, that their resurrection takes place independently, or animals that are only in the level of sense and do not rise above it, that they do not have an independent return, and that they return only to their Lord of types.

Mulla Sadra, as the founder of transcendent wisdom, has innovations in many of his views, which are the distinguishing feature of this philosophical school from the previous ones. For example, he has obtained a new interpretation of the Seddiqin proof. The advantage of Sadra's interpretation over Ibn Sina and Suhrawardi's interpretation is based on Sadra's specific principles such as the originality of existence, graded unity of being, simplicity of existence and the possibility of poverty. These innovations are also seen in the expositions of the followers of the Sadra’ s school. Their culmination point is in the expositions of Allameh Tabatabai and the expositions that Master Javadi Amoli gives from the explanation of Tabatabai; His innovation is first in determining the exact place of the dispute, according to which the place of the dispute is the absolute status of the truth of existence, and also in correctly explaining the claim that the statement "the truth of existence is necessary (eternally)" is a first obvious proposition. So the main question is: "What are the innovations of Mulla Sadra and Sadrian sages in the seddiqin proof? " The purpose of this study is to be able to reduce the problems with the interpretations of the Seddiqin proof by correctly explaining the two exposition of Tabatabai and Javadi Amoli.

In the present essay, using an analytic-comparative method and focusing on the ideas of Avicenna and Feydh Kashani, we seek to show that in Islamic approach both from philosophical and theological perspectives, happiness has a close relationship with the problem of religiosity. However, Avicenna and Feydh have adopted different modes of expression for dealing with the latter problem. Upon reflection on the words of Avicenna that include the philosophical and rationally grounded method and its point of strength is taking advantage of the independent reason, we see that the rationality itself is understood in terms of divine connection while Feydh insists on the problem of faith and divine guidance. Nevertheless, these two thinkers despite their different intellectual orientations have reached common conclusions of the otherworldly end of man. Accordingly, Avicenna by his philosophical approach and Feydh by his theological method, have shown that happiness is the highest end that man can struggle after it. Thus, both thinkers show that there is a close relationship between practical reason and moral life of people; although in explanation of happiness, Avicenna introduces understanding of intelligible truths as the foundation and axis of one’ s understanding of happiness, existential perfections and more importantly, happiness in general, have their origin in Absolute Perfection

Schopenhauer believes in his metaphsics that everything in the world as determined by the will, under the principle of sufficient reason and the time and the place, and necessarily become objective. Naturally, the human will as the moral foundation should follow the principle of sufficient reason and objectivity will necessarily, In this case, the fundamental moral Schopenhauer is excluded because the ethics need to freedom and stay out of the realm of the principle of sufficient reason. He goes to side separation nomen and phenomen that resolve this obstacle with establish term Liberum arbitrium indiffentiae and attribute liberty to nomen; while human will as the base of morality located in realm phenomen and under the principle of sufficient reason and the time and the place. Therefore followes of necessity and is not free. Other subject is that Schopenhauer believes that human will is freedom capacity being and substance not capacity act; while liberum arbitrium prove in morality realm through freedom in acts. Therefore Schopenhauer problem doesn't solve with mere accept freedom capacity being and substance.

The late Sadra had a special scientific respect for Pre-Socratic Greek philosofer as far as he interprets them as the openers of the doors of divine wisdom and so on. Sadra considers wisdom to be specific to the sciences derived from the religion of the Prophets and names them as scholars who have absolute wisdom and the founders of wisdom who are separated from the sensible world due to asceticism and inner purity, And have become like the morality of omnipotence. They all believe in the creation of the universe. He mentions the names of eight great men of wisdom and believes that they have reached the truth and their views on the creation and perdition of the universe are in accordance with the views of the Prophets. Three of them are Malta: Thales Anaximans and Agathazimon, and five of them are Greek. Pythagoras, Socrates, Plato and Aristotle. He considers them wise to some extent, stating that through these sages the light of wisdom has shone in the world and the knowledge of God has been spread in the hearts and they have learned wisdom by the light of prophecy. They believe in the oneness of God and the divine scientific encirclement of things and they pay attention to the quality of the creatures' production and how to create the universe. In this article, we have examined and analyzed the encounter of the late Mulla Sadra with the beliefs of Pre-Socratic scholars.

Unlike Avicenna, who considered motion as a subsequents of the natural body and accepted its existence in only four accidental categories, Mulla Sadra considered motion in the essence and essence of objects and transferred the discussion about it from natural sciences to theology. But this theory has been exposed to two different interpretations in his metaphysics. Essential interpretation in which the concepts of peripatetic metaphysics such as matter and form are used and existential interpretation which is presented based on the fundamentality of existence and the use of concepts such as flowing existence. Regardless of the criticisms that may be leveled at the second interpretation, this article focuses on the essential interpretation. An attempt has been made by analyzing Avicenna's arguments to Check out his presuppositions on these reasons. It is then shown that presenting any view of Avicenna's attitude requires a fundamental change in his presuppositions in accepting immobility in substance. Therefore, any explanation that seeks to be presented on the basis of the previous principles will not be satisfactory, as Mulla Sadra has failed to present it.

Immanuel Kant, with the religious grounds of piety in the book of religion within the limits of reason alone, describes his desired religion in terms of the nature and mechanism of action and the duality of human nature in terms of goodness and evil that, after a struggle between the two principles of good and evil, ultimately leads to the overcoming of good and the establishment of the rule of God on earth. It can be said that his religious system is to improve human beings and to supplement his moral system. Eventually, the floodwaters of good will must be joined together and form the common moral community. It can be said that his religious system is for the purpose of reforming mankind and complements his moral system. Eventually, the floodwaters of good will should be joined together and form a common moral community, because salvation for Kant is an extremely influential process, and ultimately, Divine grace ensures this community. In this regard, he uses ethics, Christianity, the Church, and the Bible as a prototype and a tool for a pure moral religion. However, we face a kind of religious reduction, but surely he seeks to find the appropriate answer for today's human needs. Kant's thought can be seen as an example of human self-Autonomy that has been able to interpret the truth and realities of Important, such as religion, with the focus on man being.

Free will issue has been discussed in Islamic Theology (Kalā m) as “ the creation of action” , a controversy which divides Islamic theological schools. Fakhr Razi as an Ash’ arite Theologian put it under scrutinize in some of his own theological works. Although he is an Ash’ arite theologian, but denied “ acquisition (Kasb) theory” based on the principle of excluded middle. He, then, to prove that creatures cannot create actions, i. e., God creates actions for human beings, advanced a few arguments. In this paper his arguments will be discussed and studied to assess their authenticity. He held that if creatures were the creators of their own acts, they would know the details of action, e. g., if I wanted to go from A to B, I would know how many meters I have to pass to reach B. But this implication, which Razi took it for granted is not true; because I can go from A to B without knowing how many meters I have to pass. Thus the argument could be refuted. In another argument, he put the idea forward that when there is a “ motivation” , the agent cannot avoid that motivation; thus s/he will do what the motivation provokes. Therefore, there is not such a thing as free will. It will be concluded that Razi holds a kind of determinism based on what express so far.

Due to lacking a complete history of Muslim Philosophers, researchers in the field of philosophy have missed a vast variety of schools and doctrines, especially for post-Mirdamadian philosophers who have been either totally ignored or introduced in a distorted way. Among them a couple of thought school had been established which were against Sadrian school; first one was Rajab Ali Tabrizi school. He, who were the master of peripatetic philosophy, especially was familiar with Ibn Sina corpus, due to rising new issues in his era, tried to upgrade peripatetic philosophy by means of put a new peripatetic account forward and reread terms. However he advanced an argument for any given topic and was committed to peripatetic way of thinking, but he did not limit himself to peripatetic sources and employed other scholars from different walks of thinking, especially religious doctrines. Therefore, as Henry Corbin stated, the content of Tabrizi’ s thought have been called “ wisdom” , because they flourished by Imami culture and in gathering data, asking questions and even the outline for answers show that they are influenced by religious texts. Overall, having two phase of gathering and putting forward, one could call Tabrizi’ s school “ neo-peripatetic” .

One of the issues addressed in this article is the study of explaining the function of religion on the basis of virtue, one of the issues that theologians face; That is, despite the opposition to religion, why do people tend to religion, and what is the role and function of religion for human beings? Various approaches have been proposed to explain this issue. One of the approaches that has been reconsidered is the virtuous approach. In this approach, attention is paid to the characteristics, abilities and personal talents of individuals. According to this approach, virtues are divided into two types: one is rational virtues, and the other is normative and moral virtues. Considering that these virtues are also mentioned in religious teachings. It seems that according to this approach, the function of religion can also be explained on the basis of "inference through the best explanation". Therefore, in this article, after briefly stating this approach, the issue of the function of religion has been studied and explained accordingly.

The Vatican Council Statement II seems to be the Catholic Church's most important encounter with post-Renaissance Enlightenment issues. Before that, a true believer was someone who devoted himself exclusively to serving Christ in the church, and a Christian outside the church was considered a second-class citizen. But after this statement, the communities outside the church were accepted by the church, and according to this decree, the Christians of these communities could also dedicate themselves to the service of Christ. Now, reading the article raises the issue in the minds of the audience that the Catholic Church has been in a weak position in the face of the achievements of the modernity, or since the beginning of the history of Christianity has misunderstood the principles of genuine Christianity, or ignored it have been. According to the translator, any accurate answer to this fundamental question can be a guide to the correct and worthy confrontation of the Islamic world with the emerging problems of the new world.