فصلنامه آینه معرفت
پیاپی 50 (بهار 1396)

The aim of the present article is to introduce and discuss Mulla Sadra’s theory of self-knowledge with an emphasis on its typology in the tradition of Islamic philosophy. epT s ehT, impact and outlook of self- knowledge typology permeating every aspect of Sadra’s thought system transforms the reader’s understanding of his self, God and the universe. It is therefore of prime importance to probe this issue and its implications for interdisciplinary fields. In Sadrian philosophy, based on knowledge levels of perception, sensory awareness, imagination and rationality self-knowledge can be divided into sensory, imaginative and rational levels. With regard to self- knowledge, one’s awareness of his/her material existence in general and his/her body is specific is reflected in references to “my body” and “ myself”. When one is aware of his/her ideal immaterial body with its material effects in the sphere of imagination one has imaginative self- knowledge. Finally, when one is aware of his/her immaterial nature without bodily or material sense he/she has rational self- knowledge. Of course, Mulla Sadra views human rational self- knowledge as not perfectly immaterial. He considers it as integrated with imagination. There for, his/her rational self- knowledge is colored with imagination.

Aristotle’s ideas on immateriality of soul lack uniformity. He has not discussed this issue explicitly and to the point. Through a discussion of immateriality in general and an explanation of soul’s features, the present article is aimed to provide a more vivid view of this issue. To this end, the following questions are raised: For Aristotle, is the soul immaterial or not? If it is immaterial, what is the meaning of immateriality? Is the soul completely immaterial or is it partially immaterial? For Aristotle, immateriality of the soul has two different meanings: one is simplicity, and the other one is being incorporeal. The article first provides both negative and positive reasons for the immateriality of soul from an Aristotelian point of view. Negating the corporeal and physical characteristics such as place, amount and combination, and enumerating the positive features of being resourceful, having existence, being simple and immateriality of intellect the article tries to express Aristotle's reasons in three categories: Aristotle's criticism of predecessors, properties of the Soul and the immateriality of intellect.

Mulla Sadra claims to be innovative in relation to the issue of Divine Knowledge. Moreover, he has been criticized for being more eclectic in relation to this issue compared with his other philosophical issues. The present article attempts to show, in a problem-oriented way, that he has benefited from four methodological principles that are special to his own philosophy in explaining divine knowledge:1) Adopting an interdisciplinary approach in a coherent integrative way using the three epistemic sources of mysticism, Quran and logic;
2) Using verses, traditions, discovery and intuition in shaping the preliminary logic in making judgments and not merely in the collection stage;
3) Providing his views based on the three famous folk approaches, unity of ambiguity of existence, personal unity of existence with a didactic approach and in an ambiguous structure;
4) Methodical and pluralistic use of the predecessor thinkers’ views.
The main conclusion is Mulla Sadra’s practical commitment to the above methodological principles and a problem-oriented approach in dealing with the issue of Divine Knowledge.

Verse 35 in Chapter 24 of the Holy Quran is one of the finest and most profound verses of Quran whose depth and uniqueness has attracted the attention of many scholars and has been the basis for attributing this name to Chapter 24. Prominent thinkers of the Islamic world have expressed their inability to comprehend this verse and have consequently acknowledged its miraculous nature. Field surveys show that in addition to Quranic commentators, philosophers and mystics from all three Islamic schools of thought – Mashaeism, Ishraqism, and Sadraism – have devoted considerable efforts to its comprehension and interpretation. This verse has also had a profound impact on Islamic philosophy. The question of existence in Sadarian philosophy, which has numerous implications, was reinforced as a result of this verse. Similarly, Khosro wisdom was saved from the perils of disbelief and earned Islamic flavor. All these clearly show the divine nature of this verse and the revelation-informed nature of Islamic philosophy.

One of the issues of interest in theology is the Imams’ knowledge. The present paper is an attempt to explore issues such as the scope and origin of Imams’ knowledge from the perspective of Imams’ Shiite disciples as scholastic theologians. As the issue of Imams’ knowledge did not exist as a belief at their time and the transmitted texts are either silent or not in agreement, it seems necessary to refer to the views of their disciples. The present study adopted two different methods in collecting the views of Imams’ disciples; one included the study of the Imams’ debates and texts as narrated by the disciples and the other method included reflection on their views on this issue. The study of the scholastic theologian’s stances, interpretations and impressions of verses and narrations shows that the Shiite scholastic theologians had no doubt or differences about the validity of Imams’ knowledge needed to explain the laws and Islamic sciences and the fact that they Inherited the knowledge from the Holy Prophet (P.B.U.H.). However, there is no enough evidence showing whether they acquired the laws and Islamic sciences through the unseen or they got access to them through other sources.

The aim of the present article is to examine the meaning of life from Aristotle’s point of view and the role of pleasure in achieving that meaning using a descriptive- analytic method. Aristotle makes a deep connection between pleasure and meaning. At first he introduces the achievement of happiness as the meaning and ultimate goal of life and then he states the relationship between pleasure and the meaning of life. He considers virtue as the way to reach fulfilled life. Virtues are classified into intellectual and moral. The intellectual ones are considered primary in achieving the goal of fulfilled life because they are limited to human beings and therefore provide pure pleasure. He views pleasure as the necessary but insufficient condition for fulfilled life. In fact, we do not live to achieve pleasure; we live to achieve the ultimate fulfilled life filled with pure pleasure. Part of his discussions on psychology deals with the immaterial and immortal nature of intellect. On this basis, it seems that he considers the relationship between pleasure and fulfilled life a relationship which endures and stays stable after death.

Spirituality and rationality theory identifies the connection between rationality and spirituality as the only way to reduce human suffering. According to the theorist, modern rationality does not confirm traditional religion. Hence religion cannot play its historical role in reducing human suffering. Therefore, it should be replaced by spirituality. This theory is ultimately based on a combination of "non-realistic rationality" aiming to prove that spiritual beliefs are mysterious and reason-averting in nature and the "instrumental rationality" aiming to prove that spiritual beliefs are optimal for keeping mental., Both non-realistic rationality and instrumental rationality have been criticized by many critics. However, the more important with non-realistic rationality are its implications which undermine its basic elements. The most important element of this theory, according to the theorist, is its aim of reducing human sufferings, while this goal cannot be achieved by non-realistic rationality. The orientation of non-realistic rationality toward spirituality opens the door to the superstitious beliefs.