Journal Of Religious Thought
Year:2009 | Volume:- | Issue:29|Papers Count:8

Recognition Philosophical Systems and comparing them with each other is a fruitful research. This paper will proceed to evaluate Philosophical Systems by explaining systematic similarities and differences and distinguishing one from the other. Accordingly, we will study the principles organizing and justifying Philosophical Systems. This research compares in three Philosophical Systems of Aristotle, Avicenna and Mulla Sadra and attempts to find what the basic distinction among these systems is in other words, what are the fundamental principles distinguishing these Philosophical traditions? These principles are triple distinction principles which have been stated in different aspects in three Philosophical traditions. The first principle is the distinction between matter and form in Aristotelian Philosophical System. The second one is the distinction between existence and quiddity in Avicenna's Philosophical System, and the third one is the distinction between the reality of existence and the concept of existence in Sadr's Philosophy. By explaining these three principles, one can achieve a systematic understanding of Aristotelian, Avicennian and Sadrian Philosophies. These three principles possess chronological sequence as well and explain philosophical evolution since Greek Philosophy to the last school of Islamic Philosophy.

Anaphoric Pronouns and their semantic analysis have been one of the most important and serious topics in the contemporary philosophy of language. Each of the diverse and alternate theories has been successful in analyzing some particular categories of anaphoric texts but unsuccessful in analyzing texts of some other forms. In this article, we will firstly introduce a new definition of 'ambiguity' and will clarify the distinction between semantics and presemantics. One of our important claims in this article is that as long as presemantic considerations about a given text have not been completed and properly settled, it's not possible to proceed to the semantic phase to analyze the logical structure of the text. The mentioned point explains why certain given anaphoric texts can accept different and diverse semantic analyses in different and diverse (presemantic) scenarios and why it's not possible to expect any single semantic theory to offer acceptable analyses for all kinds of anaphoric texts in all possible scenarios. It will also explain why philosophers of language have not been successful in finding a unique and comprehensive semantic theory to analyze all sorts of different anaphoric texts (even for those texts which have the same syntactical form). Moreover, we will also introduce one certain interesting feature of Farsi language in regard to ambiguity or unambiguity of certain texts which can't be found in most other languages. In the rest of article, we will also consider certain standard examples (including those known as Donkey-Anaphora) and will analyze them.

Proving eternality and the hereafter life are based on some philosophical questions such as personal identity and the permanence of this identity in all existential levels. The personal identity is so important that we cannot have a clear perspective of the hereafter life without it.In this paper we will discuss the essential foundation of personal identity and answer the objections made by some scholars. Moreover we consider and criticize different criteria related to explanation of personal identity. Finally we proceed to some viewpoints about bodily, mental, existential criteria and so on

The question of the contingency or eternality of the cosmos is one of the most challenging issues in the history of Islamic theology and philosophy. Can we justify a temporal gap between the existences of God -who is eternal-and the cosmos -which is contingent and temporal? Similarly, can we imagine such gap between a cause (God) and its effect (the cosmos)? What is the meaning of the creation from nothing (ex-nihilo) upon which religious scriptures insist? There are some justifications related to these questions. Mirdamad's solution is based on a conception named the metatemporal contingency (al-huduth al-dahri) which is different from the temporal and the essential contingency. In this paper we will study and analysis his viewpoint.

In transcendental wisdom (Mulla Sadra's philosophy), causality is discussed based on principality and analogical gradation of existence. So it will be an onotological relationship not a categorical one. It means that the existence of the effect is nothing but dependence to its cause. This point of view produces foundational changes in issues such as: the criterion for need to cause and its continuance, impossibility of vicious circle and infinite regress, the principle of "one", the relation between not-eternal and pre-eternal, agent-bycompulsion and personal unity.

In this paper firstly, we define two Islamic sciences: theology and the principles of jurisprudence. Then we review how the theological questions entered among the discussion of the principles of jurisprudence. Theology deals with the questions of God and hereafter, while the principles of jurisprudence are a science that deals with the conventional rules of deducing religious law (Shari'a) from its authentic sources. So theology deals with real facts while the principles of jurisprudence deals with conventional ones. Is there any logical relationship between these two domains? There are two opposite schools answering this question. If the answer is positive, we can deduce some of the facts of the second science from those of the first one. This is the main question of this paper.

The Substantial Motion theory is one of Mullah Sadra's effective initiatives which has made a fundamental change in Philosophy. It has basis, purposes, principles and considerable consequences in pure Philosophy, given in details by the thinkers.But it has several aptitudes to present Educational, Theological, Moral and many other consequences, usually outshone by its Philosophical luminosity. Considering Substantial Motion as mentioned, not only is applicable in the extraction of new concepts and science production, but also assists making Philosophy take appropriate part in Human life.Studying the Educational consequences of believing in this theory, aimed by this article, is a new object that has been rarely considered and can be paid attention in Educational Philosophy field.The Educational consequences may be propounded as a base, a principle or a method.