نشریه حکمت صدرایی
سال ششم شماره 2 (پیاپی 12، بهار و تابستان 1397)

According to the Emergentism theory, the mind is emerged novelty and unpredictability from the physical body and depend on it, however this new level is irreducible to the brain or any physical system derived from it. One of the important readings of Emergentism is Substance Emergentism, that it is similar to theory of corporeal origination of soul in many physical characteristics .So It seems this theory is able to formulated and refreshed in the contemporary philosophy of mind and so can be said of sadra's Emergentism theory. In this theory, mind in a stage of evolution of complex biological systems of body, emerges novelty, unpredictable, and dependent on the physical base and the other hand is not reducible to the body. According to united of mind- body, the problem of mental causation and their relationship takes another face that is unprecedented in before Sadra's view.

The theory of Constructional perception has been continuously studied by many researches, critiques, and descriptors from different aspects of it over past few decades; hence there is still space for further research and investigations. On the base of the ex
planation of dependability perception given by Allameh Tabatabai, where he persist the cause of illusion force in the forming of dependability perception, also in his direct insertion in his books and in his arguments of the effect of imagination on the dependability perception , the Present manuscript tries to elevate a problem and subsequently to find out its answers. On the base of books and great thinker's views specifically on the base of the late Allameh Tabatabai views here we are following the ontological and epistemological prospective of these two forces and to find out the role of them or each of them in regulating the allowance of one thing over the other one. Current findings states that: 1) the function, role and the mechanism of these two forces are not elucidated in his writings. 2) If we focus on the reliability cycle of the human intelligence, further than the other forces the role of the supposition is not refutable. 3) Although things like metaphors and implicits are of very important brainwave sources in the dependability perception of Allameh, but there exists some essential differences. 4) Overall we can extract a definition for dependability perception, which is more complete than any existing definitions in his and the other intellectualstexts.

This paper, using the integrative method (rational, narrative) and bibliographic and document and libraryreferences, has examined the comparative study of divine science in the wisdom of Sadra and Ibn Sina and its adaptation to verses and narratives, and seeks to explain and adapt the views of two famous philosophers, Ibn Sina andSadra, about the divine former science. The findings indicate that knowledgein the wisdom of Sadra, is an existential and hierarchal process, and in Islamic philosophy, a sensual enjoyment. In the transcendent wisdom, God's knowledge to the nature and knowledge to the beings, before and after the creation, is a scientific presence, but in Islamic philosophy, the knowledge to nature-nature and knowledge of the forms of the Motagarereh-nature,is a presence knowledge and knowledge of the external, beings before and after creation, is attainable. According to the image that Ibn Sina offers about the preceding knowledge of God, the God, before the creation of the forms of theology, did not have knowledge to the creatures, and this way of ignorance is considered in the essence of God, but in the verses and narratives, the knowledge of God has been known to his essence in any matter that exists, that knowledge also exists, whether there are theological forms or not. Sadra's theory,contrary toIbnSina's command theory, has full coordination with verses and narratives and has been confirmed.

Sadr-al motalihin's philosophical thoughts as one of the philosopher schools in the field of ontology, has had several ups and downs during the time. So that more of his philosophical thoughts, gradually as a result of evolution, has been changed and he passing out and set aside his previous theories, with new theory replace them, entered his philosophy into new areas. This article tries to observe the course of Sadra’s thoughts, in one of the most important philosophical issues (quiddity and this means that it is something posited) to explain his last comments in this field by examining the Sadra’s different opinions.
The most serious challenge and a problem that Sadra has faced in this case, is that if quiddity something that fundamentally real? He in response to this problem, says quiddity is something posited and it explains by means of the following statement: »quiddity is by accident «,» quiddity is limit of existence «,» quiddity is virtual «,» quiddity is subdominant «.
What Sadra as your final wants, in the form of these propositions, to express, is that there is no quiddity and that Sadra said that it is something posited and with Expressions» by accident «,» limit of existence «,» virtual «and» subdominant«, is in trying to explain it, have been because of the narrowness words (No words), Otherwise, he Will not accept that there is quiddity.

The importance of attitude and its features in humanities studies and social sciences, in part as the basis, among other principles, such as ontology, epistemology and methodology, theoretical principle has formed. The ame of thise research is Explaination of human dimensions and features based on Allameh Tabatabai opinions. In this study, the dominant philosophical works and their interpretation with content analysis as a method for identifying, analyzing and reporting patterns in data quality have been studied. Then anthropological propositions drawn from the resulting implications, in terms of analytical angle "existential" and "substantive: the three" characteristics of the human species itself, "" characteristics of human perfection with the movement in three spheres: attitude, Trend and behavior "and" human characteristics of the effect of the perfection of the soul "" is provided. Anthropology analytical framework derived from the ideas of Allameh Tabatabai that is innovative aspect of this research, has superior capability to sublimity of humanities and social sciences.

There are two discourse on human rights: Contractual and Un-contractual. Equality and Equality before the law is based on Deserve equality; for this reason, in un-contractual discourse, Deserve equality is objective and it rooted in comprehensive truth and unit. But in contractual discourse, deserve equality is obtained with credibility. Although, contractual discourse conflict with common nature as source of law, but objective equality of contractual discourse doesn’t conflict with Multiplicity of species because although in Sadraee plan human beings are equal according to inside but in the contract can consider for them equal nature. Multiplicity of species in Mullasadra is not compatible with un-contractual discourse. The main question in this paper is: In un-contractual discourse how can we speak of social equity while we accept Multiplicity of species? This research achievement is:According to Mulla Sadra's philosophy can be Proposed two models of The interpretation of the principle of equality: "objective equality in the unequivocal" and "objective equality in the non-unequivocal". And considering the objective of the two models in the philosophy of Sadra and order over mental model And prefer that the mental model, We do not need to plan mental model in philosophy of Sadra. Model "objective equality in the non-unequivocal" in the interpretation of the principle of equality of initiatives this query

Createdness or uncreatedness of the Quran and and the Speech attribute is the oldest theological debate in the Islam which upon this Alm_Al Kalam is named. In regard to the fact that Asharites bedeviled to the uncreatedness of the God's attributes, they also bedeviled to the uncreatedness of the Quran. They have given many proofs in proving this theory in regard the internal speech, the eternality of God's attributes, Quranic addresses to the human and the antecedent of the and the attribute of Speech. But the internal speech leads to the multiciplity of gods and there is no connection between the uncreatedness of the Names and attributes to the Asharite's theory and according to the gradness of the Speech like other attributes some of these leves are precede to the others.

The paperentitled as “A Study on Mulla Sadra’sExistentialism in Avicenna’s Thoughts”,
published in spring-summer 2016 issue of journalof “Mulla Sadra’s Transcendent Theosophystudies, traces the priority of existence, discussedin the Transcendent Theosophy, in the philosophyof Avicenna. Although we agree with theauthor’s approachand know Avicenna to be anexistentialist, we believe that some positionsadopted in that paper have to be reconsidered.That paper is analyzed and criticized from twoperspectives of ‘methodology’ and ‘content’. Interms of content, addition to not being capableof describing accurately Mulla Sadra’s approachtoexistentialism, what that paper says aboutAvicenna’s thought is controversial as well; forexample, despite of the fact that there are manyessentialist approaches in Avicenna’s thought,that paper introduces him surely as anexistentialist without any concrete proofs. Also, itconsiders “heterogeny of existence” and “externalattribution of existence to essence” to be the firmbeliefs of Avicenna. The authors believe that
according to the existing texts, there are noevidences of believing in “heterogeny ofexistence” and “external attribution of existenceto essence” in Avicenna’s thoughts; and remarkinaccuracies and mistakes noted in the said paper.

In the current article and using analysis and inference, the main intention is to present a sketch of Mulla Sadra’s philosophical view regarding the relationship between imagination and knowledge. Such sketch can illuminate the nature of the relationship between imagination and knowledge and the intervention of imagination in knowledge acquisition process. Imagination is referred to as the set of soul’s capacities for dealing with and working with imaginary figures, including storing and maintaining images, discretionary action in ideas, formalism for intellectual concepts and intellectualization of images.Mental picture is a copy (photograph or drawing) presented by the soul from external reality. Provision, maintenance, and expansion of mental images is considered as an understanding of the concept and acquired knowledge process. The relationship between imagination with knowledge in four areas of “imagination and formation of mind”, “imagination and possibility of knowledge”, “imagination and survival of knowledge”, and “imagination and the extension of knowledge” is examined and explained. Mulla Sadra considers a high status and a fundamental role for imagination as one function of the soul.

The need to harmonize Islamic Philosophy and Modern Science cannot be refuted. Hekmat-e-Motaalie Foundamentally based on the origins of existence doctrine. There are contemplative parallels between this basic idea and the Quantum Mechanic Theory (as the fundamental basis of new Physics). These parallels cast greater disbelief in the Essences than examples such as light and time. Examples which no longer have any scientific value while modern examples based on the latest scientific discoveries are very usefuland provide the next step in the harmonization of Islamic Philosophy and Modern Science. The fact The first stage in the Essences which are themselves the foundations of the elements and other world substances are similar to its existence and characteristics is also manifested. The knowledge that the whole world is formed from identical particles facilitates the understanding and belief in subjects such as originality of existence and its unification of disbelief. This article takes a glimpse at these parallels on the basis of the latest scientific research.