javad azimi dastgerdi

The relation is divided into external and mental relations in Ibn Sina's philosophy. External relation is a relation that exists in concrete. This external realization entails that the occurrence of the relation on the subject and its coexistence with the other part would be external attributes, but this entails infinite regress and so is absurd, and therefore, the external realization would be absurd. In this article, analyzing Ibn Sina's answers shows that, on the one hand, he believes that "occurrence" for the external relation is a relation that exists in concrete and occurs by itself, not by another occurrence, so it does not entail infinite regress, and on the other hand, he believes that coexistence is an intrinsic attribute for the existence of relation. Therefore, for Ibn Sina, the existence of the relation is not independent of other beings. This type of existence, which connects all objects, indicates the interest that lies in the nature of relation and is made in the mind and the concrete. Therefore, it gives a kind of objectivity to the relationship between beings in the mind and the concrete.

On the one hand, "The truth of existence" in transcendent wisdom is the title on which Mulla Sadra relies in important philosophical problems. He makes special rules such as primacy, unity and modulation for this title. On the other hand, He enumerates only three types of existence: the existence of God, the absolute existence, and the constrained existence. The relationship of that truth with these three types is very important in understanding Mulla Sadra's philosophical system. In this article, with the content analysis method, more focus has been placed on understanding this relationship and based on this, there is a discussion of the credits of existence, especially the credits of the " non-conditioned". Using the characteristics that Mulla Sadra expresses for the three types of existence and also Examining the accessories that each of the credits entails, it has been concluded that in Mulla Sadra's philosophy, the truth of existence, which has a divisive rule for these three, is non-conditioned. This validity is not related to the existence of God but only to the expanded existence with unconditional characteristics. According to Mulla Sadra's evidence and statements, this non-conditioned existence is the same as absolute existence in the subject of philosophy that it is possible to know God in its mirror.

Although in the Avicenna's philosophy, non-independent existence is considered only for relation, but proportions also have similar characteristics to relation. for Avicenna, proportion (in its more general sense) is any kind of connection between two things. This proportion causes proportional accidents to occur in the concrete. But in the mind, proportion refers to the connection that proportional categories require. When this connection is considered as a connection, inevitably, both sides are considered because of this connection, not because of their essence. And in this case, there is nothing but relation. But when this connection is considered from one side, it includes six proportional categories. And "proportion", in another sense, is assigned to them. From these meanings of proportion, it is concluded that in Avicenna's philosophy, proportion is the non-independent existence that is proved for relation. The categories that are based on such proportion, require an connection, according to which, that categories are conceived in comparison with others. From such an existence, relative concepts such as proportion and copulative are abstracted, which are considered as examples of relation and can be called existential relation in contrast to relations of quiddity.

In an article titled " Non-contradiction Paradox", Mahdi Azimi mentioned Mulla Sadra's words are in response to the non-contradiction Paradox. Azimi says that Mulla Sadra examines the statement “the aggregation of the pair of contradictories is impossible” then using the subject-predicate structure Mulla Sadra tries to solve the paradox by distinction between two type of predication called ‘awwali’ and ‘shayi’. Azimi considers the paradox to be the result of its structure and proposes the structure □~(A&~A) for the statement “the aggregation of the pair of contradictories is impossible”. In this structure, there is no need for a subject for a paradox to occur. But firstly, he rejects the subject-predicate structure for that statement without any reason. Secondly, Muslim philosophers mention the proposed structure along with the previous structure for the principle of Non-contradiction but the proposed structure does not produce a paradox that requires a solution. Thirdly, with a closer look, there is a paradox on the proposed structure. Fourthly, □~(A&~A) is not a complete translation of the principle of Non-contradiction.

Abstract The subjective considerations of "negatively-conditioned", "non-conditioned" and "conditioned-by-something" are of special importance in Avicenna's philosophy. For him, they are used both, in quiddity and in existence. What has been the focus of study and research in this article is that according to Avicenna, these subjective considerations are used in general concepts and as a result, the relationship between the subject and the object and the various aspects of indicating of a general concept are explained. The main usage of these subjective considerations is in concepts and quiddities, in order to explain the natural universal (and that how it exists in the concrete) and to reject Platonic Ideas and to distinguish between genus and matter. However, on the other hand, by running these subjective considerations in the concept of existence, portions of the concept of existence are obtained that, in addition to creating analogical gradation in existence, it makes the Necessary Being have a real determination in the mind and as a result we can deny or prove the attributes of God, so that it has epistemological validity. Avicenna defines the existence of God as "negatively-conditioned" in a way that it cannot be considered contrary to "non-conditioned" which is mentioned for God in the words of mystics.