فصلنامه اندیشه دینی
پیاپی 40 (پاییز 1390)

In another paper, analyzing the negative universal cogent conditionals and formalizing Ibn-Sina’s expressions, I have shown that there was an important objection to Ibn-Sina’s analysis and that his attempts to resolving it were unacceptable. Using Ibn-Sina’s analysis of positive universal cogent conditionals, I have tried to find another solution and to show its weakness. At the end, I’ve left the ultimate solution as an open problem. In this paper, I show that the problem of that paper lies in the conditionals being truth-functional, and we can overcome the problem if we interpret the conditionals as relevant. Although the use of relevant conditionals is successful in negative universal cogent conditionals, it confronts problems in analyzing the positive ones. I show that the distinction between “real cogent” and “verbal cogent” conditionals, which is one of the most important innovations of Ibn-Sina, and making “the possibility of the antecedent” into the analysis of the positive universal cogent conditionals can solve the problems.

The transcendental and unique status of Man in the pyramid of existence and his indisputable supremacy over the whole body of creation have always been the focal point of consideration of divine schools and thinkers of different societies. Hence, in spite of man’s small body, respecting to its merits and potentialities, his being has been corresponded with Cosmos and even considered as the soul of it. The background of systematic explanation of this idea goes back to the philosophers of ancient Greece and, in the Islamic world, to Ikhwān-al-Safā. Hakim Afzaloddin -i- Kāshāni has also discussed the theory but from a different and distinguished perspective.Correspondence of Man and Universe, in the eyes of kāshāni, is not separate from their perfection. The perfection of the universe is to be conceived by the rational soul and the perfection of rational soul is nothing but knowing the intellectual forms and the fruit of knowing is Union with God. If the perfect nature of man enhances his unique faculty i.e. intellect, through perceiving the universal and intellectual concepts of creatures, he can comprise their truths completely, and then by ascending towards the Ultimate Reality of universe, he returns the chain of existence to Him. Such a comprehensive and potent function is not acceptable and conceivable unless we believe in the correspondence of Man and Universe.Correspondence of Microcosm and Macrocosm, in Afzaloddin,s view, has been dealt with two different planes: General correspondence and particular correspondence. On the first plane, Man and Universe have the whole levels of existence. These levels originate from God and ultimately refer to Him. On the second plane, the universe is likened to an organism. Here Man and Universe, in terms of form, nature and function, are in perfect harmony, materially and spiritually.In this paper, an attempt has been made first to present a brief background of the theme, then to examine it in the philosophical system of Afzaloddin kāshāni based on his excellent view on the firm relation of self- knowledge and God- knowledge.

In this article, we discuss Abd al-Jabbar's view on miracles considering his special methodology. Like other Muslim theologians, Abd al-Jabbar presents an argument based on the divine wisdom in order to demonstrate that the occurrence of miracles is a reasonable evident of the prophet's authenticity. However, he differs from other theologians in proposing a new way called "Muwadia" in which miracles show the prophet's authenticity through a kind of convention. Moreover, Abd al-Jabbar argues that the occurrence of miracles can also serve as an argument for both the existence of God and the plausibility of the prophetical doctrines.

Thomas Aquinas has surveyed the concept of beauty in different sections of his books. He implied these points in various parts and not in a book with a dedicated section. Although he has adapted most of his views on beauty from his ancestors, he has paraphrased them by his own method along with his view on being and cognition. The concept of beauty in Aquinas's opinion is expressed on two bases which are transcendental and sensible beauties. Definition of beauty and its features, perception problem and aesthetics experience, the relation between beauty and transcendental qualities especially the ratio of beauty and goodness, are the main elements of Aquinas's theory of beauty. In this article, in addition to enumerating main elements of beauty from the viewpoint of Aquinas, it will be presented that although his philosophical language has an Aristotelian basis, it enjoys some Platonic views. In addition, we will discuss that St. Thomas's Christian beliefs have influenced his theory of beauty.

Dialectic is one of the most important and fundamental principles not only in the Plato's system of philosophy, but also in the whole history of philosophy. The purpose of this paper is to consider the evolution and change of this concept in the Platonian dialogues. This paper shows that the whole meaning of dialectic can be represented in one meaning, that is, logical meaning based on the method of collection and division, and also upward movement and transition.

In this paper we will firstly review and discuss Sadra's philosophical and interpretative works on contingency of the cosmos. Then it will be discussed from Imam Ali's viewpoint in Nahj al-Blagha. Thirdly, we will compare these two with each other. We will see that both of them consider temporality, locality, being in motion and being changeable as signs of contingency of the cosmos.

In this paper, it will be shown that Muslim peripatetic philosopher's theory on perceiving universals is not that of abstraction. But, they see that the only factor in intellectual understanding is the grace of the form-giver intellect (the tenth intellect). Based on this theory they must accept the theory of ideas and it leads them to accept a kind of idealism similar to that of Malebranch and Barkley.

According to Muslim theologians since the beginning of existence only God exists – or, there is no God but God – and his essence is eternal. As is God’s divine grace also eternal. Therefore, as a sign of His eternal grace, God nominates vicegerents on earth, who are the means of conferring His divine grace upon humans. Since God’s grace is eternal so is the medium of vicegerents also everlasting. According to Shi’a religious texts and scholars Mohammad (PBUH), people of Mohammad’s household, and the Imam of the Times are the only mediums through whom the divine grace can be conferred upon humans. This paper discusses the rationalization of the presuppositions associated with this issue, which involves a careful study of the considerations of the doctrine of race (people of Mohammad’s household) in mystical and philosophical terms. It also discusses an understanding of relevant Qur’anic verses and traditions on this issue. Further, we discuss the exact understanding of the medium of grace and its attribution to Imam Mahdi, which requires a historical survey of the development of the meaning of medium. Finally, the rebuttals of the objections associated with this discussion enhance our argument.