JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2008 | Volume:- | Issue:51|Papers Count:10

The present paper is divided into four sections. It begins by a discussion of metaphysics, and proceeds to compare Aristotle's point of view on nature of substance with that of Ibn Sina. In the second part, it discusses Ibn Sina's argument against the view that regards God as a substance, his analysis of the concept of substance, and his argument as to why it can't be applied to God are discussed. In the third part, a comparison is made between Ibn Sina and Aquinas's view on the same subject. As an appendix, in the fourth section, Ibn Sina's view on the subject of empty names is discussed, and its expression in terms of Modern Logic's formulae is presented.

Like many other Islamic philosophers, Sadr-ul Mote-allahin has special theories on the issue of essence and traverse. However, in many of his writings he argues based on general philosophical theories and this might confuse researchers concerning his final view. This paper endeavors to show that when arguing on different types of essence, Sadra believes that essence is not the same as quality and even so no various types of essence are the same as nature but they differ in the existence and their mode of existence. The nature of things differs to that of wisdom, body or somewhere in between.Man's soul could also transcend from one world to another through the movement of essence and could unite with the imagery or sensuality. Thus, the soul is not made of nature. The essence which is also of the identity of objects is also the source of existence. The demon is the only essence which Sadra has not clarified whether it is from the quality of essence or not. Moreover, this paper deals with Mulla Sadra's views on essence and traverse and also the rate of understanding essence.

Mulla Sadra's view concerning substance and accident differs from that of Aristotle and even Ibn Sina. With respect to existence, he regards accident sand attributes of every object as the stages and ranks of the existence of substance. The general assumption is that objects require their attributes for maintaining their individuation and exclusive characteristics. However, according to the genuine principle of the principiality of existence, in Transcendent Philosophy these various attributes are not the causes of individuation, but the signs of individuation. The point is that different beings differ from each other in essence and by depending on their own specific existence and it is because of the individuation of entity that their attributes turn to be different and not the other way round. Therefore, every existent is but one ipseity and that single ipseity has various appearances and faces. According to this idea, individuation is not imposed upon beings from outside; rather, it originates from the very essence of the beings. Therefore, any attribute or accident in an object is exactly the attribute and accident of its specific existence; as a result, the motion of the object is, in fact, the very ipseity of that object. In other words, the accidents and attributes of any object are the stages of the existence of substance with respect to existence. In this way, the renewal of accidents is impossible unless through the renewal of substance; a renewal which is perpetual, conjunctive, and compatible with the maintenance of the individuation of the object and this is the very same as motion within substance.

The second order logic is a part of classical logic whose vocabulary is made by adding predicate Variable to the vocabulary of the first order logic (without identity). Hence, the formation rules, the axioms and the rules of inference in this logic are made according to the first order logic (without identity).The axioms of this logic consists of the axiom schema of the first order logic (without identity), some axioms similar to the axioms of first order logic, and axiom schema of Relation comprehension and function comprehension. In this logic, the axiom of identity can be established by the Leibnitian definition of identity.Two semantics are presented for the second order logic: Standard semantics whose models resemble the ordinary models of the first order logic, and Henkin semantics which is distinct From standard semantics by its ability of limiting sets.Any valid formula in Henkin model is valid in standard model, not vice versa. And each Satisfiable formula in standard semantics is also satisfiable in Henkin semantics, not vice versa.The axiom of relation comprehension is not valid in Henkin semantics. The soundness and Consistency metatheorems of the second order logic can be proved in both Henkin semantics and Standard semantics. We can prove the incompleteness and the incompactness metatheorems of the second order logic by standard semantics. But in Henkin semantics, the completeness and compactness metatheorems of the second order logic can be proved.In this article, the main aim is studying-the significance of semantic changing and its Consequences in syntax (axioms, ways of inferences,…) and in metatheorem by concentrating on second order logic. We have shown that the change in semantics will result in changes in the abovementioned parts.

Plato's political philosophy clearly arises from his philosophical thinking. And among all, his Theory of Ideas has the most influence on his political theories, to the extent that Plato's political Philosophy cannot be captured without understanding the meaning of Ideas. The political thinking like the philosopher-government; fixed and-unchanging state; justice meant as everybody doing his/her own task; the introduction of Utopia and types of government and also opposing democracy are all based on Plato's metaphysics and specially his theory of Ideas.Hence, in analyzing Plato's political thinking, one should always consider its relation with the theory of Ideas. Theory of Ideas as the axis of Plato's whole philosophically stem is the back bone of his political philosophy. Aiming at sitting the political disorders, and by resorting to his theory of Ideas, Plato tries to provide for firm principles for ethics and politics through the rejection of skepticism in ontological and epistemological ground works. For Plato, if the government is to enjoy stability and firmness it should be a correct version of the Ideas of the government.The main aim of this paper is the analysis and explanation of the nature of the relationship Between Plato's theory of Ideas and his political philosophy. In other words, the researcher tries to show how the theory of Ideas as the axis of Plato's whole philosophy has necessitated this type of political philosophy. The analysis of different interpretations and criticisms to Plato's political philosophy in the light of the above-mentioned relationship indicates that the stance of the critics of Plato's political philosophy like Karl Popper is doubtful.

The viewpoint of "Sohrevardi" with regard to "love" is philosophical and mystical. He calls "love", "beauty" and "grief' three sons of "wisdom". He regards "grief' and pain always accompanied by "love", and he believes that achieving "beauty" and perfection is possible only through "love".He interprets "love" as a kind of bindweed that bosoms the tree, takes its moisture and dries it, kills the body and survives the soul. In his viewpoint, "love" is an inordinate affection which over whelms the whole world and each creature, lightning or non-lightning, enjoys it, and it is "love" that links creatures in the world.A disciple of the way should pass two routes of "insight" and" affection" and sacrifice the soul for "love" in order to reach the essence of "love" and drinks a sip of it. The completion of this "love" is similarity to God and becoming mortal in it.

It is usually said that Plato was at the head of the philosophers who have sacrificed the sensible world and the natural things to some intelligible world and super natural beings. We can say that. to an extent, this view is right. There are a lot of passages in Plato's works which are evidence to the view that the sensible world and the sense perception are inferior to the intelligible world and intellectual knowledge.But, it should be noted that (1) there were others who had degraded the senses and the sensible world before him; (2) it has been the theoretical scepticism and practical anarchism aroused from sensationism which led plato to seek the theoretical certainty and practical stability in an intelligible world; and (3) the sensible world, in his view, participates in reality and, because of this participation, we cannot regard it as a mear illusion. The sensible world and its perception are necessary preconditions for knowledge of the intelligible world and, from an ontological point of view to suppose an intelligible world does not decrease the reality of sensible one.

The theory of substantive movement is one of the initiatives of 'MuLLa Sadra' which in h is Opinion has grown on the bas is of demonstration, the Koran and mystic ism and has had great And variant outcomes in philosophy and theology fields. The big problem of this theory is losing or elimination of subject and without solving this problem, the theory of substantive movement, however apparent, would not be acceptable. 'MuLLa Sadra' himself has had complete notice to this problem and has provided variant solutions for it. Here, after mentioning two reasons by Ibn-Sina in opposing this view, we elaborate on 'Mulla Sadra's attempts in his different works the frame of two violater responses and six solving reponses. The beginning of the discussion will be a short look at philosophic history of movement and substantative. Then, the article will consider his solutions from the point of harmony.

Perennial philosophy is an essential part of all religions and is universal. The followers of this School of thought believe that this knowledge is accessible to the witnessed intellect and since it is Available in all traditions and religions, the access to it is only possible through the means whose Roots are related to the eternal source.The Moslem followers of perennial philosophy consider this tradition as the same first Tradition in which there has never been any changes.The pure methaphysic is hidden in perennial philosophy and from the view point of perennial philosophy, it is the same knowledge which purifies.As Dr. Nasr states, this is the same mysticism which exists in the heart of perennial philosophy.