فصلنامه حکمت معاصر
پیاپی 13 (پاییز 1393)

Abandoningtheactive intellectas the main cause of perceptual forms، is there any different approach، based ontheprinciples ofSadra’s philosophy، to explain the process of human knowledge obtaining? Thispaper arguesthough Sadra devoted many pages in his works to the quality of human knowledgeobtaining، with the focus on the active intellect as the main cause، certainprinciples oftranscendentwisdom of Sadra، make us needless from that defective analysis and provide us with a more acceptableandeasierapproach. This approach is based on his peculiar principles and innovations such as existentialism،gradual unity of existence، existential identity of the human، the unification of intellect and intelligibe، and the knowledge division into simple and compound. We will show that these principles allow us to defendthe existential openness of levels of existence towards each other. Also، relying on existential motion of human، they explain the process of human cognition justifiably Abandoningtheactive intellectas the main cause of perceptual forms، is there any different approach، based ontheprinciples ofSadra’s philosophy، to explain the process of human knowledge obtaining? Thispaper arguesthough Sadra devoted many pages in his works to the quality of human knowledgeobtaining، with the focus on the active intellect as the main cause، certainprinciples oftranscendentwisdom of Sadra، make us needless from that defective analysis and provide us with a more acceptableandeasierapproach. This approach is based on his peculiar principles and innovations such as existentialism،gradual unity of existence، existential identity of the human، the unification of intellect and intelligibe، and the knowledge division into simple and compound. We will show that these principles allow us to defendthe existential openness of levels of existence towards each other. Also، relying on existential motion of human، they explain the process of human cognition justifiably.

Metempsychosis، in current philosophical terms، means transition of soul from its own body into another material body، either in this world or after death. This idea is absolutely rejected by Ibn Sina and Mulla Sadra through intellectual reasoning. Each of these two great philosophers، depending on their own principles، defend the unique relation between human soul and its body and negates the dependence of it to other body/bodies. Ibn Sina’s reasoning in the negation of metempsychosis is based on that believe that soul in respect of its essence is abstract، and in respect of its act is material. So، although the cause of act and the donor of soul is immaterial intellect، but apt temperament and body substance is prone to this emanation. Additionally، Shaykh believes that the relation between each soul and its body substance is an intrinsically obligatory one. Mulla Sadra on the other hand، believes in novel bases such as existence gradation and strengthening; evolutional substantial movement in all of the creatures (including soul and body parallel to each other); bodily occurrence of the soul at the beginning; and mingled composition of soul and body. Besides quoting and confirming the solution of Shaykh-alraies، he benefits from the bases of the transcendent philosophy، so he not only proposed a novel presentation of some proofs against metempsychosis، but presented a new solution to prove impossibility of metempsychosis، which is only explainable by the bases of the transcendent philosophy. This article tries to explain and compare the chosen proofs of these two philosophers to reject metempsychosis، describe their particular bases، and show how in some cases، different bases are applied to attain a specific goal.

Surveying western studies on Shi’ism، this paper seeks to investigate the western scholar’s knowledge about the logical and rational principles of Twelver Shī’a (Adl and Imama). so first I will review، in some aspects، the works of Madelung، Bar-Asher، Kohlberg، Wansbrung، Buckley، Watt، Halm and Newman، and in the end of the article، respect to positive and negative aspects of the works، I will propose some shi’a’s elements by which scholars revise the twelver shi’a theoretical and practical presentations.

Mulla Sadra and Kant as two important Islamic and western philosophers have had peculiar concentration on the problem of the self or soul. According to Mulla Sadra، ‘self’ has different levels and degrees in which it occurs in different ways، in some degree it occurs independently، and in some other degree it becomes identical with body، and then through passing certain degrees، it occurs as rational soul. The present article tries to explain that the creation of the rational soul is possible by accepting theoretical intellect، but it continues to exist through the procedure of progress of theoretical and practical reason، and this is comparable to Kant، as an epistemologist philosopher، who holds that the creation of transcendental self depends upon the function of theoretical reason or certain knowledge، and the continuation of its being is based on the function of practical reason.

The steam which comes out of subtle parts of body is known as steamy soul. Steamy soul is the most subtle part of physical body and its role is mediating between soul and physical body. The nature of steamy soul and its issues had been vastly explained by Avicenna، and after him we can find Avicennian explanation in the works of Sheikh- e- Eshragh and Molla -Sadra. As much as it is related to human physical health and illness، however، steamy soul has been at canonical attention of physicians in medical profession، and as much as it، if any، roles as a mediator between soul and body it has been very attractive to philosophers، so steamy soul has been discussed a lot in philosophical psychology. Steamy soul denial by modern medicine does not invalidate reliability of philosophical psychology، because philosophical psychology assumes it as a reliable theorem taken from ancient medicine

Discussing the linguistic and logical nature of mystical paradoxes, analyzing the content of such statements, and opening their hidden secrets, is a new perspective of historical and scientific confronting to this phenomenon. Almost all the works that have been written for or against these paradoxes, where they are dealt with rational denial or defend of the paradoxes and there are signs of some sorts of logical justification or un-justification to deny or accept these words and expressions, by rationality and logic they mean Aristotelian rationality and Aristotle two-valued logic. Although the problems stem from contradictory or paradoxical nature of the expressions, it is un-reasonable to resolve these problems in Aristotelian logic but we need another logic. Fuzzy logic is such a logic, to which, as we shall show, the defenders of paradoxes unconsciously have indicated. But the narrow limits of intellectual peripatetic framework and Aristotelian logic and adherence to their laws and rules throughout the history, have not allowed thinkers, even the most prominent researchers in this field including Stace, to get rid of the dark and narrow framework of this logic.