پژوهشنامه حکمت و فلسفه اسلامی
سال سوم شماره 5 (پاییز و زمستان 1394)

The criterion of how some concepts can be self-evident is one of the latest issues introduced in Epistomology. There is the question of why and how some concepts are self-evident, but others are not. As it were, what is the secret how some concepts are self-evident? As to this issue, Muslim thinkers have suggested their own views categorized into four theories: generality, simplicity, reduction to intuitive knowledge and differentiation. In what follows, the author has proposed the four above theories for his examination using the analytic-descriptive method. In the end and despite some objections, the differentiation theory is assumed as the sound theory. This theory suggests that because there are many different categories of self-evident concepts, each category has its own criterion different from that of other categories. Thus, there cannot be one single criterion.

Dependence of temporality on potentiality and matter Fatimah Sadat Musawi Amiri* Muhammad Mahdi Gorjiyan Arabi** The argument from "potentiality and the matter carrying it for temporal beings" has since long been referred to by the philosophers in their preparatory discussions of the concept of motion. A glance at the typical version of the argument draws our attention to the equivocal use of the word "contingent" as the middle term of the argument diminishing its value. It is impossible to amend the argument according to the principles of the peripatetic philosophy. Later and due to the significance of the issue, Muslim thinkers particularly the followers of Mulla Sadra's metaphysics have introduced a univocal use of that term giving a sound solution to the problem according to Mulla Sadra's theories of primacy of existence and transubstantial motion. As one celebrated commentator of Mulla Sadra, however, Ayatullah Javadi Amoli's views on the issue generate other problems. Having made use of an analytic-descriptive method, the author has come to rectify those problems therein reviving the argument anew.

The relation between knowing one's Self and knowing Allah is one of the most familiar issues highlighted in the Islamic doctrines. There are questions to be answered such as, "What kind of knowledge is meant by this Self-knowledge?", "What kind of Knowing Allah can be brought about by Self-Knowledge?", and "How can we explain the implication between these two pieces of knowledge?" Theories proposed to those questions differ considerably from one another. For example, "Some say that Self-knowledge is impossible, but others say that not only it is possible but also it is an obligation to acquire such knowledge." "Some say that Self-Knowledge leads us merely to the knowledge that Allah exists, but others claim that it brings about the knowledge of divine names and attributes, too." "Some say that self-intuition leads to the intuition of Lord Almighty in order to provide for the conceptual knowledge of both." "Some say that it leads to our prior knowledge of Allah and others argue that it helps acquire the knowledge of personal oneness of existence (panentheism)." Viewing such ups and downs in this hadith, it goes necessary to examine those opposing theories in order to be able to explain the real meaning of it. In what follows, the author has categorized and examined those theories in order to take a decisive measure on the issue of Allah's existence.

In what follows, the author has dealt with the relation of graded stages of existence to the secondary philosophical concepts in Mulla Sadra's metaphysics. Is there any relation between the graded stages of existence and the source of abstraction for the philosophical concepts? Do the corresponding objects to those philosophical concepts share any portion of that graded reality? As an answer to the above questions and according to the ranking degrees of existence, it can be proved that the corresponding objects to those philosophical concepts share some sort of reality. In his research, the author has followed a descriptive-analytic method, i.e. he has analyzed the related concepts and propositions. The most noteworthy outcomes are: 1- in Mulla Sadra's concept of existence and its necessity, the source of abstraction stands to the philosophical concepts exactly as the corresponding objects do to the essential concepts in the Isagogue chapter. 2- Taken the meaning of composite whetherness, Mulla Sadra holds that philosophical concepts have their two worlds of abstraction and application in reality- reality in its broad sense here that includes both the mind and the external world. For Mulla Sadra, secondary philosophical concepts have a face of existence. 3- The corresponding objects to the philosophical concepts share some sort of existence parallel to the graded stages of external existence.

In what follows, the author has examined Alfarabiu's views on the roles of innate nature and society in acquiring ethical values. How to acquire ethical values is one of the important issues of the philosophy of ethics. Studying Alfarabius words shows that human innate nature in its two applications -those of intellect and capacity- plays a fundamental role in acquiring ethical values. There is a limit for an individual's innate nature in its two applications. Accordingly, the philosophers and social leaders must be naturally qualified for their positions. However, the ethical innate nature can only be actualized in a utopia; or else those values would disappear living the room for the vices. Utopia is a state whose members of society cooperate with the leadership of their good or best one who is able to train others. Did every member of that society do his duties, good characteristics would develop in his soul and would reach his moral perfection.

"Mystical epistemology" is a new term coined in the Islamic mysticism. After his physical and spiritual struggles, In Imam Khomeini's point of view, a mystic goes able to remove the veil of knowledge becoming a real human being and comes to know the Divine Truth. Describing mystic vision as the manifestation of the One Truth in the creatures, Imam Khomeini categorizes that vision into two aspects: unseen and of heart. Having embraced the arguments from intellect and intellect depending method of the senses for knowing the Divinity, Imam Khomeini goes to prefer the knowledge from the heart. He considers mystical experience as the spiritual status of a mystic who comes to acquire such knowledge through the imperfection of both himself and all contingent creatures from one side and through the perfection of the Divinity from another side. In the position of articulation, however, it is very difficult for the addressed [non mystics] to digest the mystic's meaning. Imam Khomeini has divided the knowledge into four aspects. He argues that mystical knowledge can be sound and realistic only when it does not contradict the Quran and Shariat. He then goes to criticize those who repudiate the mystical knowledge as ill-founded or as words of ignorant derawish (Sufis). The knowledge and true vision of Allah based on the Quran and sound traditions, Imam Khomeini argues, are peculiar to those people of heart who have acquired their knowledge from the light of the Last Prophet and from the ring of the Last Saint.