فصلنامه حکمت معاصر
پیاپی 12 (تابستان 1393)

In this article، the author tries to discuss ‘mystical wayfaring’ in Mulla Sadra and Allamah Tabataba’i’s thoughts. The main objective of the present study is to outline the Allamah’s innovations in the issue، on the basis of the theoretical grounds of his philosophy. Mulla Sadra arranges his al-Asfar al-Arba‘ah (Four Intellectual Journeys) in line with mystical teachings of Ibn ‘Arabi and in particular man’s four journeys for wayfaring in Divine truths. He tries to provide a philosophical interpretation of man’s mystical wayfaring in his path towards Allah. He believes that the end of mystical wayfaring is to come to the sphere of existence on the basis of knowledge and theoretical hikmah; and speaks of Divine proximity within this very paradigm، though he considers it as something marginal to theoretical hikmah and ontological issues. Proving personal unity of existence، based on his own principles، Allamah Tabataba’i، delicately، changes Mulla Sadra’s plan; in his philosophy، mystical wayfaring is realized to approach to the absolute reality and Divine proximity، without intermediates mentioned by Mulla Sadra

Interdisciplinary nature of ‘researching civilization’ studies expands the domain of its issues from some certain specialized categories to a wider range. This challenge appears especially in the analyzing the concept of civilization more than anywhere else; because here we deal with a multidimensional word which carries another parallel concepts along with. Concepts like human، culture، society، history، religion، are considered as synonyms of the concept of civilization. So solving the problem of understanding the unreachable sides of the meaning of the word depends on the understanding the whole body of the synonymous words; on the one hand the conceptual realm of each word should be trimmed and on the other their pseudo-systems should be convoluted in order to we could reveal their relative impact on each other and achieve a systematic definition for the word. In the introduction، after pointing out the paper''s aims in determining the conceptual components of civilization (rather than defining it)، we will mention tripod assumptions of ‘non-realization of Islamic civilization in the modern world’ ‘necessity of establishing a modern Islamic civilization’ and ‘the possibility of such a civilization’. Then as a first step towards a systematic analysis of the problem، we talk about the ‘set-oriented’ model which looks systematically at par implications، and then by analyzing the relation between the civilization concept and four other terms we will provide a new interpretation of civilization. The privileges and five stages of the analysis، will constitute the next part of the paper، according to which and regarding the application of ‘Western Civilization’ in the world today، it is shown that the proposed model self-consistently is capable to analyze the current situation of the dominant civilization too، and that is why the paper talks about the appearance of a comprehensive analysis. Finally، based on the achieved concept and infused quality of the western civilization، this paper will try to reveal conceptual components of civilization. We will talk about the eight components: transnational dominance; collective and human will; ‘land and cradle’ element; geographic boundaries non-limitation; human relationships inclusion; influence and supremacy; seeking excellence، and the impact on historical developments. Finally through comparing the elements of the mentioned analysis، we will have a quick look on Islamic civilization concept.

The human knowledge from the different levels of its being and achieving knowledge from outside world، and the correspondence between human science and world، are among most important issues that have preoccupied the mind of many contemporary thinkers and epistemologists. The author of this paper has tried، based on the principles of Transcendental Theosophy such as Asalat al-wujud، Wahdat al-wujud، and their implications، to show that contrary to what is called Mullasadra’s epistemology (his views on the nature of science and discovery) and regarded as Mullasadra’s ultimate believe، in philosophical circles، the theory is not the Mullasadra’s final position. I، based on my study and contemplation on his ideas want to prove that the Mullasarda doesn’t believe that science is produced by the perfect forms acquisition through Trans-Substantial Motion، rather the essence of discovery is achieved in the process of Trans-Substantial Motion

In this article، through a descriptive-analytical method، the viewpoint of Mulla Sadra، the founder of transcendent wisdom، on God’s eternity، has been explained and studied. In the contemporary philosophy of religion، different views of God’s eternity have been reduced to three explanatory categories، including: 1. timeless perpetual; 2. timeless impermanent; and 3. Temporalism. Based on Mulla Sadra''s works، we come to three interpretations of God''s eternity which can be construed as 1. Timeless impermanent; 2. Supremacy over all time; and 3. Timeless perpetual. In Mulla Sadra''s works these three interpretations are construed mainly as eternity، preponderance، and infinity which، according to the Sadra''s wisdom، can coexist side by side or can be conflated into one. Accordingly، in eternity (timeless impermanent interpretation)، the emphasis is on absolving God from every limitation which is one of the God’s negative attributes or glory. In preponderance، the God''s supremacy or ascendancy over time and over all temporal creatures is concerned which is one of the attributes of Divine Beauty or Divine act. And finally، by infinity (timeless perpetual percept)، attempt is made to conflate the perpetuity and dignity of God''s entity with the transcendence and supremacy of His essence over time. The conclusion is that Mulla Sadra''s views on God''s eternity، despite the different descriptions، enjoy comprehensiveness، internal consistency، truth، and strength required for an all-inclusive theory.

Are ‘Divine freedom’ and ‘necessity of His will and action’ compatible? There are two different answers to this theological question: compatibilism، which confirms the compatibility of these doctrines، and incompatibilism، which claims that those beliefs are incompatible. Compatibilists advocate their position through two distinct approaches; the first approach presents five reasons that why necessity of divine will and action are consistent with His freedom، while the second، without arguing directly، claims that incompatibilism implies attribution of contingency to God، so accepting compatibilism is the only way to avoid such a false consequence. These two approaches، however، have not been immune from the criticisms of contemporary incompatibilists. In this article I want to explain compatibilist views and review their contemporary criticisms.

The Unity of God and Universe is the basis of Ibn-al Arabi and Spinoza''s thought. Ibn-al Arabi explains it through a mystical approach; based on his theory of existential unity God is unique real existence and the universe is his light. Spinoza analysis the theory of substantial unity by a rational and philosophical approach; he believes that God is one substance and the universe is the modes which has arisen from his attributes. In order to outline the philosophical implications of Unitarianism، this paper reviews and analyzes the issues like God''s attributes; the orders and levels of his being; and his global necessity، on the basis of unity of God and Universe.