فصلنامه حکمت معاصر
پیاپی 7 (بهار 1392)

Thoughts of Thomas Aquinas and Molla Sadra، because of relying on religious beliefs، are based on the word “Existence”. Among the philosophers of middle ages، Thomas Aquinas grasped the prominence of existence on essence. What for Thomas has the first importance، in fact، is the prominence of existence، and also Molla Sadra in Islamic philosophy، with taking the existence (not existent)، as the issue of metaphysics، created a new revolution in Islamic thought. However Thomas Aquinas and Molla Sadra have no difference in believing in supreme essence and its attributes، but in expressing، describing and explaining the structure of essence، they have some differences. Here، we tried to compare this two philosopher’s opinions on the issue of being and essence، or existence and essence

In the last two decades، a theory has been presented by some Moslem philosophers، which implies that the paradise and the hell are not but the incarnations of man''s behavior which appear to him in different ways. This article is an attempt to explain and criticize this viewpoint، which has been rejected by theologians and approved by philosophers. It is finally claimed that even though some of these deeds may be incarnated for the man، the retribution and tribute of man''s deeds are not exclusively limited to the incarnation of deeds. There are also some questions presented in the article for the believers in the incarnation of deeds to answer.

The relation between stable and changing is among difficult philosophical cruxes on which philosophers were interested in from the ancient times. Mulla Sadra also، according to his argument of substantial motion and what follows from that، has grappled with that problem from another point of view. But there is still some ambiguity in his explanation and articulation of the problem. Among them is the problem how substantial motion can be held consistently with the stability of Dahr world، which Mulla Sadra believes in. in this paper we try to put a further gloss on substantial motion and clarify these ambiguities by assuming a different assumption. This later assumption، considers important the role of material beings in realization of substantial movement. But due to the fact that there is a lot of disputation on the possibility of realization of knowledge in material beings among philosophers، we first embark solving such debates and defending the possibility of realization of knowledge in material natures and afterwards on the ground of it، we elaborate substantial motion. Also scrutinizing the relation between Dahr world with material universe and establishing the unity of these worlds، and denying causal relation between them، we''ll establish their subjective duality and on the ground of that، we''ll elaborate the fact how one can hold consistently the substantial motion of material world vis-à-vis the stability of natures in Dahr world.

Immortality of the soul has always been one of the crucial concerns of deist philosophers. Regarding to significance and status of this problem، it would be accurate to say that all philosophical attempts proving the existence of the soul، have been dealing with setting fourth an explanatory definition of it. As two major figures in this tradition، Avicenna and Aquinas، following Aristotle، got substantially involved in giving a religiously and philosophically valid basis to support the existence of the soul. They both elaborated this concept on the Aristotelian understanding and further developed their own theories، viewing immortality as one of the pivotal features of the soul. For this reason، a succinct explanation of Aristotle’s idea of the soul should be inevitably presented. This essay consists of two parts. The first part concerns explaining the concept of the soul، its abstractness and in corporeality and the way it is affiliated to the body، introductory to prove immortality of the soul. In the second part، I try to elaborate the explanation analysis and researching of the soul and its immortality in philosophy of Avicenna and Aquinas.

In this paper presents an Epistemological Process of Mulla-Sadra’s transcendental wisdom. He introduces First Intellect as Perfect Man’s light that is first effusion and emanation’s source of vertical intelligences in gradational degrees. On his Approach the first Creature is the “Intellect” namely “Light of Perfect Man” that descends stage to stage from unity and activeness of Intellect to plurality and passiveness of reason and then ascends from potential reason to unity of Active Intellect and swamp in Happiness and Mercy of ALLAH. In both of them، all of intellects from particular reason to universal intellect are prerequisite of upper degrees on the substantial motion.

Analysis of Ibn Sina''s Approach in motion theory shows he has doubt in proving certain types of accidental movements and in denying the substantial motion process. This doubt is indicative of sheikh’s philosophical foundations in essentiality of existence and is accompanied by proof of certain types of accidental movements such as Quantity and quality of motion in the creatures because of negating gradation in quiddity and believe its mentally posited in sinavy thought. Yet Ibn Sina Submitted to its accuracy because the moving process in Quantity and quality is evident. But on the other hand، he refuses to accept the motion in creatures«substance Due to the lack of serious concern in essentiality of existence and its abstraction Principles. It is reflected in some positions of his thought. In these positions Ibn Sina implicitly and even explicitly has acknowledged the incomplete immateriality of soul and possibility of ishtidad، despite of denial of substantial motion of souls.

This article attempts to answer this question from three perspectives: “Is it possible to consider the behavior of Najaf moralists (Akhlaqioun) to be an Islamic mystical and spiritual school? It firstly according to the classic definition of Mysticism، judges if the behavior of Najaf moralists (Akhlaqioun) is mystical or not? Then by mentioning some difficulties of the classic definition for such a judgment and offering a definition for theosophy based on the concept of tradition and by analyzing this definition into two concepts “culture” and “literature” and also analyzing “culture” into the Knowledge، Attitude and Behavior، answers to this question. At the end، according to the public regard for mystic and Mysticism it proves that the behavior of Najaf moralists (Akhlaqioun) is mystical.