mohammad ahmadizadeh

The question of what and how voluntary action is one of the important topics of the philosophy of action. Among all the Islamic thinkers, Allameh Tabataba'i has stood out from other wisdom and wisdom with his extensive and special opinions about the process of human activity. This article has examined his point of view on this issue from three angles; What is optional verb and its relationship with volitional verb, division and classification of verbs and bases of issuing verbs.The present article, which has been carried out using the library method and the fundamental analysis of themes, makes it clear that Allameh Tabatabaei defines the optional verb with effective knowledge and will, and with this criterion, he considers the verbs with intent, with premeditation, and with intent as different categories of optional verbs, all of which They are common in acknowledging necessity, passion and will. Allameh's distinguishing point in the discussion about the principles of the formation of action is that, firstly, he considers the science that is the origin of action to be the knowledge of knowledge, which is based on the recognition of perfection. And thirdly, he did not consider science as the true origin of actions, but considered it as a function of the ego and sensual attention of man, and considers science as the only necessary and complementary condition for issuing action.

The nature of health and sickness and their relationship with each other is the first and most necessary theoretical issue in medical philosophy, upon which all other discussions in this field depend, and which has provoked several theoretical and practical controversies. Similar to some Islamic philosophers, Mullā Ṣadrā has also dealt with this problem. In his discussions, he explains Ibn Sīnā’s standpoint in this regard and defends him against his critics, the most prominent of whom is Fakhr al-Din Razi. In doing so, Mullā Ṣadrā follows the common wisdom of his own time and defines health as a state or condition of the soul through which mental acts are properly issued from their own specific sources and emphasizes the psychological nature of both health and sickness. Being more straightforward than Ibn Sīnā, Mullā Ṣadrā corresponds the relationship between health and sickness to that between habit and non-habit. However, he does not clearly refer to his position as to what comes between health and sickness. A study of Mullā Ṣadrā’s works indicates that, apart from his direct references to the nature of health and sickness, one can define health as “a mode of the existence of the soul which enables it to perform its acts properly at the level of physical and elemental body” based on the principles of the Transcendent Philosophy. In the same vein, through emphasizing the ontological nature of health and non-being nature of sickness and, accordingly, their being graded, one can refute the existence of any boundary or intermediary between them and, as a result, portray a distinct picture of health and sickness.