مجله فلسفه و کلام اسلامی
سال چهل و دوم شماره 1 (پاییز و زمستان 1388)

The aim of this article is to examine Avicenna’s theory of the immortality of human soul. Avicenna believes in immortality of the soul and resurrection of the body but he engages in a philosophical investigation about the former not the latter. According to his view, religion has talked of resurrection of the body in detail. The picture he presented of the immortality of the soul, viz spiritual immortality, was very impressive on Muslim philosophers. In illustrating the situation of the soul after death, first he mentions five principles about the pleasures and pains of the faculties of the soul and then makes use of these principles to explain the pain and pleasure of the intellect. Given that vegetative and animal faculties have embodied realizations and are evolved from the soul’s attachment to the body, they can’t survive the bodily death, so any kind of immortality belongs to intellect. He divides human beings according to the intellectual aspect of their souls and their habits and also according to their being adversary or culpable, and explains their position in the afterlife. He also explains the position of whom that couldn’t reach to intellect (bulh) in their earthy life. According to Avicenna, the punishment of intellectual aspect of the soul is everlasting but the punishment of the behavioral bad habits of the soul is temporary.

In his analysis of faith, M?ll?? adr? reports the ideas of his predecessors and categorizes and separates the conceptual elements within their definitions. This central concept is knowledge or certain conviction is the central concept of faith in his view. He investigates the position of other concepts like verbal acknowledgement, states and actions in his analysis of faith and integrates them to the concept of knowledge. After this integration he applies philosophical mystic and Quranic concepts like God's unity, wisdom, light and intellect to draw his meta-perspective of faith. Passing these stages can lead to the conclusion that M?ll?? adr? has used interdisciplinary approach and integrative model.

Some arguments against infinite regress in Islamic philosophy such as applied proof or argument of ones and thousands are based on the mathematical foundations and preliminaries. Extraction and analysis of these preliminaries exposes mathematical nature of these arguments and shows that besides philosophical approach to these arguments should also look at them from perspective of mathematics. Adopting this perspective becomes clear that the position of these arguments is similar to some paradoxes that have been raised about concept of “large infinity” in mathematics. Using the Cantor’s set theory, mentioned paradoxes were resolved and way of accepting mathematical infinity was paved. Considering mathematical nature of the arguments against infinite regress, using the set theory shows that mathematical foundations and preliminaries of mentioned arguments can be vulnerable and consequently, they are unable to prove the impossibility of infinite regress

This article considers all the M?ll?? adr?’s proofs of primacy of existence (a??lat al-wuj?d) found in all his works‚ and concludes that? adr? has two approaches in his arguments: (1) to prove the primacy of existence through negation of original attributes from quiddity (mahiyyah), (2) to refute the primacy of quiddity through indirect proof. At the end‚ we conclude that the first approach and the arguments based upon it are stronger than the other.

John Hick’s pluralism hypothesis is an endeavor from and within Christian tradition to explain the relation of Christianity with other world religions. His basically claim is that all religions epistemologically have the same value and do well in leading their followers to the ultimate salvation. For justifying his claim, Hick has to defend his hypothesis at two levels: first he has to defend the realism of religious statements (against non-realists), and second he has to defend the pluralistic interpretation of religious diversity (against exclusivists and inclusivists). However, it seems that pluralism model has intrinsic oppositions which are addressed in this article in three types of criticism. These criticisms will finally ascertain that Hick's pluralistic model is: (1) not pluralistic, (2) not acceptable in Christian tradition, and (3) not successful in achieving its predetermined goal.

Avicenna has divided the conditionals to the real cogent (i.e. with possible antecedent) and the verbal cogent (i.e. with the impossible antecedent). Denying the truth of the latter, he caused controversies among Moslem logicians. At the paper, we report the controversies, analyze the real and verbal cogent conditionals, formalize them in Modern Modal and Relevant Logics, and finally, defend ideas of Moslem logicians. In this regards, three controversial subject matters are explained and Islamic logicians’ positions on them is defended by real cogent conditional. The three are as follows: conversion of conditional, equivalences of conditionals, and Al-R?zi’s claim on the necessity of consistency between antecedent and consequent of true cogent conditional.

Silence is one of the most important elements in mystical theology, generally, and in negative theology, particularly. Silence is the last stage to which the mystic or the mystical theologian reaches in talking of God. In this stage, all the linguistic methods of the mystic disappear. In this paper, firstly, we will discuss the central role of the silence in the R?m?’s works. Then we will argue the moral-psychological and linguistic-cognitive reasons which R?m? had for calling to silence. Some of these reasons are saving role of the silence, the oppositional relation between rationality and talking, avoiding mental disturbance, keeping the secrets, observing the capacity of the audience, and the limitations of the language. Finally, we will discuss, from R?m?’s viewpoint, why the mystics talks too much of God despite their calling to silence. In this relation, some reasons, such as a psychological obligation, being made to talk by God, talking by the love of God, and talking as an instructional device, will be mentioned.

Martyr Sayyed Mo??af? Khomein? is one of the contemporary philosophers who has grown in transcendent philosophy and has new doctrines in Islamic Philosophy. His only remained book, Commentaries on the Transcendent philosophy, contains his theories. But you can also find his special philosophical theories in his 29 volume books about Fiqh, Assets of Fiqh, and Interpretation. His big philosophical book, Philosophical Rules, has missed so in several times his theories have remained without any reason. The writer has written another paper in 32 innovations in Metaphysics and in this article paid attention on 17 innovations in Theology and compared with past philosophers. The doctrines are about various aspects such as: God and his attributes, worlds of existence, and resurrection. The research helps us in compilation the history of Islamic Philosophy.