فصلنامه آینه معرفت
پیاپی 13 (زمستان 1386)

The ontological argument is an existential argument put forward by Descartes to prove the existence of God. Although Descartes claims that his argument is original, the fact is that Saint Anselm introduced the same argument in the 11th century. This article intends to explain and clarify the core of Descartes’ and Anselm’s argument and the nature of the influence of Anselm on Descartes and expound the criticisms raised against it.

The principle that ‘simple reality is all entities but not any of them’ proves that the ‘necessary being’ possesses the perfection and existential aspects of all entities but is devoid of their limits, realizations and defects. This principle was for the first time presented by Sadr al-Motaelhin Shirazi as an argument. The present article intends to first explain, clarify and logically analyze the above-mentioned principle and discuss the borders of the subject and the argument predication and the type of predicates. Second, following a logical analysis of the demonstrative argument, it will show that Sad al-Motalehin, in his development of the principle, has been influenced by the mystics in the following four aspects:A. personal unity of being;B. the most complete realization and exalted manifestation of entities in the word of Divine Names and Attributes;C. eternal hecceities;D. the undifferentiated mood which is at the same time the differentiated mood and vice versa. And finally, the article concludes that the complete attainment of the above-mentioned principle is only possible through philosophical contemplation along with mystic intuition.

The principle of individuation is one of the most important principles of metaphysics. Any being is either pure form or a mixture of matter and form. But this being possesses individuation as well. Can this individuation be attributed to its form or matter? The present article intends to discuss this principle in its historical context from Aristotle to Sadr-al-Motalehin in brief and demonstrate that, in spite of different interpretations, all philosophers and commentators should view the criterion of distinction and individuation of a being as to be its form and not its being.

A lot of academic and philosophical issues can be delineated, justified and settled through recourse to imagination. The use of imagination in different philosophical issues including ontological, epistemological and eschatological ones has been of interest to Muslim philosophers. Among them, Avicenna is one of the greatest philosophers who has set out a great number of viewpoints with recourse to the moderate view of imagination. The present article, through demonstrating the pivotal position of imagination in Avicenna’s philosophical system, intends to first explain the position of imagination among the internal senses and its rationale and reality so that its function in relation to issues such as revelation, miracle, creation of things and its role in the epistemology of perception and ultimately the eschatological position of imagination in relation to the theory of evolution on which the demonstration and denial of the world of ideas is based could be explicated.

The belief in the flow of the existence perfections such as life, knowledge, power, will, verbal ability, etc. in all levels of existence, material or immaterial, is a well-established principle in transcendent theosophy. It is only in recent times that researchers in experimental sciences have proved the existence of some type of intellect and awareness among apparently inanimate objects such as water through extensive research; while, centuries ago, such a possibility had been considered by scholars and Muslim philosophers such as Sadr al-Motalehin Shirazi inspired by the luminous verses of the Holy Quran and valid logical reasoning. In the holy Quran, there are many verses which imply the existence of knowledge and intellect among all objects especially the material ones. The implication is clear in such verses which speak about the universal rosary of all creatures irrespective of whether they are material or immaterial because rosary is the by-product of knowledge and intellect. Using the principles of “enthusiasm of matter in form”, genuineness, simplicity and unity of being”, “the relation between natural beings and their works and purposes”, and that “all creatures are the manifestation of God’s exalted attributes”, Mollasadra has also considered the flow of knowledge and awareness in all levels of existence.

Born long ago, modernity attained power and supremacy and remained as such for centuries. Coming with the claim of saving man and the promise of bringing happiness to human beings, it is for decades that modernity has lost its drive. It is no longer the source of a true political system, a remedy for wars, killings and destructions; and an upholder of justice and spirituality. What is left for modern man is doubt and suspicion which has endangered his life with anxiety and lack of direction. Why has this happened? What are the causes of the recent political and social disturbances? Is modernity ill or is the problem with modernists? What are the remedies? The response provided by Voeglin to these questions is to first show the defective innovative nature of modernity and then suggest a remedy emanated from the original truth, true wisdom, the exalted being and the religious experience.