نشریه پژوهش های مابعدالطبیعی
سال دوم شماره 1 (بهار و تابستان 1400)

The subject of philosophy is absolute existence, which encompasses other levels, from the Supreme Being to the last levels of existence.The center of existence and the series of beings, which is often interpreted as obligatory, is known in the philosophy of illumination as the "Noor al_Anwar". Suhrawardi in his enlightenment system, after proving "Noor al-Anwar" and his unity, negates the superfluous attributes of that field. He has also offered a novel view of his science and action.Although Mulla Sadra considers his «Gotham sediqin» on the obligatory proof to be close to Suhrawardichr('39')s argument, but considering the validity of existence in Suhrawardichr('39')s philosophy, he has considered Ibn Kamunachr('39')s doubt on his method of obligatory proof.Regarding science and other attributes of God, he has either criticized Suhrawardichr('39')s speech or has adopted different opinions with him in some details. In the present article, while expressing Suhrawardichr('39')s views on this subject, Mulla Sadrachr('39')s differences and criticisms against him have been discussed.

In this article, we review the main reasons of Muslim philosophers for denying the nature of the necessary being. First, by separating the three meanings of nature and three different interpretations of the originality of existence, We try to get a clear picture of the conflict. Then we mention the most important arguments for denying the nature of the necessary being And we show that most of these arguments were either based on the originality of nature or are based on a particular understanding of the originality of existence that is debatable. Finally, we show that according to the correct interpretation of the originality of existence The nature is determination of existence, and existence without determination has no meaning.Therefore, every being has a nature; Both limited and unlimited. However, because the necessary being is unlimited, its nature, which which exists with the same existence, will be unlimited. Accordingly, there was no conclusive reason for denying the nature of the necessary being, but There is argument that necessary being  has nature. Necessary and possible beings  have nature  in the same meaning.However, the referencce of nature is different in them.

More than anything else, Molinism seeks to prove the compatibility between providence and free will. One of the current debates is what God’s knowledge is and its limits. That is, if we accept middle knowledge, how can we believe in two things; First, the freedom and second, the Compatibility of free will with divine providence. Molinism’s suggested solution is middle knowledge. Based on the middle knowledge, the counterfactual that corresponds to a free action is the solution to this problem. Asking the truth validity of these conditionals, Adams argues that middle knowledge is the begging the question and absurd. Because the analysis of middle knowledge tells us that despite the efforts of Molinism, freedom is not proven. On the other hand, in a detailed critique, Flint dismisses Adamschr('39') claim. In this article, as its title suggests, first Adamschr('39') argument and then Flintchr('39')s critique of it are discussed in detail.

Is Divine origin of religion consistent with its human diversity? When Divine unique truth is revealing to human sector, it implies plurality, adaptation and limitation. Indeed, the plurality of religions is result from diversity of Revelation according to the human capacities and receptacles, and this plurality and diversity is according to Divine wisdom and compassion. In other words, Divine unity of religion isn’t in contradiction with its human plurality and limitation. So there is a human margin wherein ethnic or cultural factors have the first word, and many of the speculations of exoterism and theological systems belong to this sector. Through emphasizing on Frithjof Schuon’s view, in this paper the Divine origin and transcendent unity of religions is accepted, and diversity of religions according to human margin is explained.

Both kant and hegel both recognize that Christianity arose out of Judaism's ethical system, and both tried to fit the dogma of the Christian religion by rational interpretation in their philosophy, Of course, Hegel holding a reasonable distinction between the ways of philosophical and religious thought, his religion has greater depth in analogy with Kant's philosophy. Kant plans to Christianity as a revelation to two terms as possible. one as a natural religion and the other one as religion is didactic. on the other hand look at Hegel in Bern to Christianity, is the religion of didactic of kant, in the sense that it dictates the necessity of principles that are not knowable by reason. And also hegel's conception of Christianity in frankfurt can be adapted to natural religion of Kant, provided that we put the word love in works of this period in the hegel philosophy as another interpretation of reason in the kant philosophy , in the sense that we distinguish for both fundamental aspect which on their own are justified and foundation other teachings, and both bring the moral content of religion form and both are stimulants.

Analysis and study of philosophical concepts has long been discussed among philosophers. The main question of this research is whether Sheikh Ishraq’s interpretation of philosophical concepts is correct? Through this research, it becomes clear through descriptive analytical method. And he has considered them as mere mental matters and in the shadow of it, he has proposed the theory of the originality of the nature and validity of existence. The source of Sheikh Ishraq’s mistake lies in the fact that external realization equates concepts with concrete realization and neglects the realization of integration. Is. While this argument is based on the said egalitarianism, and by denying this egalitarianism, the above rule has not been current in philosophical concepts, and at the same time the philosophical concepts will have external realization, whether abstract external realization according to the famous view of philosophers or Realization of the image that is accepted by Sadr al-Mutachr('39')allehin.

In the division of theories of the philosophy of mind, all kinds of physicalists, whether reductionist or non-reductionist, are considered Monist; because they believe in the physicality of everything. Reductionist physicists, on the other hand, believe that in addition to knowing everything as physical, everything can be reduced to lower levels of physics; But non-reductionists in physicalism, although they consider everything to be physical, believe that in the field of physics we are confronted with "emergent" things that cannot be reduced to the fundamental particles of physics and given a microphysical explanation of Have them; Because we are basically dealing with something new; But "property dualism", by acknowledging the non-physical nature of mental features, believes in two kinds of things in the universe and, as a result, has fundamentally rejected both Monist physicalist theories. Moreover, although in feature dualism, as in non-reductionist physicalism, we encounter a genus of non-reductionism and novelty, non-reductionism and novelty in property dualism are "species" and "species," respectively. Is "fundamental", not "typical" and "superficial". The present article prevents further sputum by clarifying the exact boundaries of the dualistic nature of property with physicalism, especially its non-reductionist type.

One of the most common ways of governing throughout the history of political philosophy that many philosophers have studied is democracy, and one of the first leading philosophers in this field was Plato. For example, democracy in his intellectual geography is the worst kind of government that, unlike other forms of government, does not have the ability to focus on positive things. In fact, he sees democracy as the rule of ignorant people who are far from ideal, and which ultimately leads to democratization. Thus, this article seeks an analysis Platochr('39')s view of democracy and the theory of the "Philosopher King" in the context of the Republic. And explain Platochr('39')s strategy in governing the affairs of society, which he believed only the  philosopher kingchr('39')s could be the true ruler of a society. Finally, it examines the critiques of Renaissance, modern, and contemporary thinkers on the theory of his philosopher king.

There has been a big room for theorizing about epistemological issues and studies on human perceptions in divine wisdom. The milestone of this theorizing is the doctrine of unity of intellect and intellectual. Beside to respected arguments, one could see the intention of holders of this doctrine. Hakim E Sabzewari, with all awareness about the epistemological and psychological grounds of it, had tried to advanced a few short arguments for it; one of which is based on self-production of perceptions. For he thought Mulla Sadra put a lot of unnecessary details into the arguments; thus he eliminates what is neglectable. This briefness leads many to deny them. Therefore, restating the details, which are the source that support the argument, proves the validity and authenticity of the argument, and shed a light of the mistakes of deniers.

Philosophers have always been interested in trying to understand the truth of the soul and its results. And it is considered as one of the concerns of their philosophical course. In this regard, they have provided many definitions of the soul. Some believed in the old and some in the new. And a group like Ibn Sina believed in the singleness of the soul at the beginning of creation and Sadra in the materiality of the soul at the beginning of creation. As Ibn Sina states, the occurrence of the soul is accompanied by the occurrence of the body, or in other words, the occurrence of the soul is "with the body". According to Ibn Sina, the human soul is intellectually single from the beginning of its nature when it occurs but in Sadra's view, the soul is first and foremost a material thing, and it is a hierarchical truth to which the body is a descendant. Accordingly, any interaction at any level is related to interaction at higher and lower levels. And finally, what caused the fundamental difference between the two peripatetic and transcendent wisdoms is the belief and disbelief in the movement of the substance, in the light of which this discussion takes on a new life.

The realization of a justice and virtual government that based on rational and moral principles has always been in the focus of the divine prophets and thinkers. That is why Plato depicts a schematic of an ideal and virtuous society in his collection of works. By stipulating the general framework of such a city, he seeks to lead ancient Greek society from the abyss of destruction and corruption to a rational and moral state. In the present thesis, his political thought is examined as introduced in the dialogues of Timaeus and Critias, as well as in the Treatise on the Republic and the Laws. Plato's central idea in the Timaeus-Critias dialogues is based on the "Story of Atlantis"; So that at the beginning, it seems that he has borrowed his theory of the utopia in the republic from this myth and story. Therefore, in the present paper, we have examined this hypothesis and its validity and reliability. But the conclusion was that this story could have been made by Plato's creative mind, and according to scientific studies by scientists in recent centuries, no objective evidence for the existence of such an island in the past distant has been found, or at least its certainty questioned. However, the power of Plato's intellectual creativity and actual ability to use fiction and literary genres in the field of philosophy is very thought-provoking, and this basically does not diminish the validity of his utopian theory.

The basis of all principles and sub-principles of religious teachings is the principle of monotheism. Numerous opinions have been expressed about the truth of monotheism. The present study with an analytical-comparative approach seeks to achieve a correct understanding of the issue of monotheism in all its levels. Therefore, firstly and in essence, the analysis of intrinsic monotheism in Islamic philosophy, including Mashaei and Sadraei, and theoretical mysticism and their comparison with each other, and secondly and consequently, the unity of attributes and actions has been explained. One of the results of this research is that reality and truth are one thing and the difference between philosophy and mysticism is in understanding the reality of existence. In Islamic philosophy, both Mashaei and Sadraei, consider the attribution of existence to God other than God and believe in the obligatory monotheism at the top. It is a series of causes and existence and that God, at the same time, has all the existential perfections in a supreme and atomic way. But mystics believe in the monotheism of existence and that the real being is one thing and that is the essence of the blessed and transcendent right and the attribution of existence to other objects is allowed and what philosophers call monotheism is a determination of the definition of that truth which is the subject of theoretical mysticism.

These two dissertations were republished by J. Kenny in 2002 and Garrido Clemente in 2007. Clements after surveying and removing the deficiencies of previous version published the final version and edition of these texts.  The proper reading and analysis of these texts not only prodided a comprehesive outlook of the formation of Ibne Mosare thoughts, but also proved to be a reconstruction of Andulsia evolutinay intellectuality world (which paied a great contribution to the transmition of philosophy and culture to the west). This research introduces the Persian translation of Aleatebar dissertation and provides an analytical report of his ideas and attitudes on the on hand, and presents the evolutionary ground and backgrounds on the other hand. It is hoped that these endeavours culminate in deep attention of the intellectuals and scholars to the pure mystic and wisom treasures in west of Islam world. The second part of the article, deals with the translation of Kitab Khavas Al-Huruf which is indicator of inner interpretation of The Holy Qoran broken letters.