نشریه پژوهش های هستی شناختی
پیاپی 2 (پاییز و زمستان 1391)

Events are things that occur or happen. Although it is just in the contemporary metaphysics that the philosophical debate on events has become prominent, its initial origins could be found in the ancient philosophy as the issues of motion and of the Aristotelian categories of action and affection. The main recent debates concerning the events can be divided into three major problems: existence, characterization and identity. Donald Davidson has engaged into all these three issues. His most important argument for the existence of the events possesses an ontological and semantic aspect. He argues that ordinary predicate logic fails to support the intuitional validity of the inference of the action sentences with less qualification (i.e., containing fewer amounts of adverbs) from those with more qualification. In order to remedy this deficiency we must paraphrase these sentences as ones containing quantification over specific actions (events) and this, according to Quine’s well-known criterion of ontological commitment leads to the existence of events. Davidson’s approach has been objected in several ways some of them are so serious that do not seem to leave much plausibility for his argument.

Platonic theory of ideas has caused detailed discussion between its supporters and opponents in both ontological and epistemological fields. Three great Muslim philosophers Avicenna, Shaykhe Ishraq and Molla Sadra not only think on the field but also Shaykhe Ishraq and Molla Sadra`s view stands against that of Avicenna. Sadra, viewing himself as the one most focusing on the matter and regarding it as a Divine favor to himself, has tried to complete the view of Sohrawardi with presenting the three proofs. The paper, reporting and criticizing Shaykhe Ishraq and Molla Sadra`s proofs, has shown that the two philosopher`s have failed to explain the part of ideas in the system of existence

One of the Important philosophical issues and debates dating back over two thousand years, and the beginning of wisdom in ancient Greece has been Proposed, is the problem of essence. Some believe that the discussion on the issue of substance is Aristotelian thought, and believe that the roots of this attribution in Aristotle approach to the existence and its relation with the essence and nature of things. Because based on Aristotelian thought, recognition of existence is nothing but nature and essence of objects. Therefore, according to the First Teacher, words of existence and essence are synonymous. But fate of substance in Avicenna`s Philosophy has been changed by the distinction made between existence and essence; it, therefore, has separated its way from existence. Unlike Aristotle, Avicenna has considered the divider of substance and accident as essence of things and has adapted Aristotelian categories on the essence of the objects. This writing, considering importance of the position of substance issue in Ibn Sina's thought and his historical evolution in philosophy, discusses about dimensions and different angles of this category with the problem-oriented approach in Avicenna wisdom. Therefore, according to a lack of consensus on the definition and because of semantic variations course, It is clear that the quiddity and epistemic evolution of substance, explanation of essence and accidents divider, manner of divisions exclusiveness, Ibn Sina's specific viewpoint on substantiality of transcendental Necessary Being are the main issues that will be researched in this article.

The principality of existence is the foundation of transcendental theosophy and Mulla Sadra has adduced many proofs to solidify this foundation. The majority of his commentators after him expounded his view, but Aqa Ali mudarres, one eminent scholar of Tehran school in philosophy, tries to complete Sadra's discussion, remaining faithful in this foundation. He wants to complete Sadra's philosophy by clearing the exact point of debate in the question of principality of existence or quiddity. Similarly he seeks to solidify the foundation of Sadra's philosophy by adducing new proofs for principality of existence. This paper expounds, analyses and criticizes the view points of Aqa Ali Mudarres on these two questions and lends more clearness and solidity to status of principality of existence as foundation of ontology in the transcendental theosophy.

This article is an effort to survey standpoint of Existentialism about one of the issues in classic philosophy on ontology. This issue is important especially because followers of this school, instead of managing universal concepts, try to identify the real existence of human that involve with different problems during the life. Therefore revising of their viewpoints seems worthy. Avoiding from confuse speaking, in this article we have chosen Karl Jaspers (1883-1969) who is, after Soren Kierkegaard (1813-1855), the most important person among the divine Existentialists. Between numerous issues in philosophy of Jaspers, first a report is given about Jaspers`s ontological and anthropological views (including world, transcendence, empirical being, Dasein, consciousness at large, spirit, existenz, and some of the main characters of special human existence) and then, it is considered Jaspers`s views about causality, that is an important subject of ontology in classic philosophy on one hand, and on the other hand it gets more importance because of the idea of necessary connection between "efficient cause" and "effect" and its challenge with human`s free will. Jaspers has some words in acceptance and denial of causality, so there are some solutions at the end of the article to eliminate this inconsistence and to make coherence between his words, such as this solution: we can consider standpoint of Jaspers like the Muslim philosophers, and say he believe in linear chain of causality