The Argument the Sameness of Mind and Mental on the Unity of Intellect and the Intelligible

Sabzavārī, with technical knowledge of the principles of ontology and the knowledge of soul, has established reasons for the unity of intellect and the intelligible (ittihad al-‘aqil wa-l-ma‘qul), including the proof of the objectivity of the mind and the mental. The basis of achieving the purpose of this argument is the precise ontology of the levels of mind and object and how the mind and mentalities are related. Rereading this reason and its validity to prove the unity of the intellect and the intelligible, and the separation of the first-order and consistent elements from the peripheral and second-order elements, as well as the statement of some foundations related and special to the Transcendental Philisophy, such as the quality of truth that exists on mentalities, the thing (or fact) itself’ (nafs al-amr), the affirmative and negative relationship of mind and mental, the identity and nature of science, and the unity of soul and powers, is unprecedented, and this article aims to point out the strength of the issue of the unity of intellect and the intelligible with the approach of proofs.

Method of Study: 

Studying the main elements of the argument and its foundations, with explanatory and analytical methods, can show the degree of implication of the argument and its effective role in proving the problem.

The relationship between mind and mental has two negative and positive aspects. The negative aspect negates the relationship between the placed and the place and the immanent rising in order to reach the affirmative position and the relationship of the emanational rising, which is of the illuminative correlation (al-idafa alishraqiyya) style. This negative aspect is enough for Sabzavārī to establish a proof of unity. Just as the nature of external exists is the same as the external so the nature that mental exists has a relationship of objectivity with the mind. Many problems and defects on the mental existence are caused by blaming the view on the negative side, but the dignity of the mind in relation to perceptions, even to sensations and imaginations, should be changed from passivity and ability to activity and creativity. In addition to paying attention to the negation of the relationship between the placed and the place and the establishment of the relationship of the immanent rising between the mind and the mental, the posieive position of the transcendental theory should be sought in two other things, which are: attention to the identity and nature of science and the relationship between the soul and the powers.

From this point of view, the proof that the sameness of mind and the mental, explains and proves the issue of unity, that the mind is the levels of reality and does not have duality in the reality, reality and external. With a step-by-step approach to seek confirmation, first the mind and the mental are compared with the reality and the external, but according to the ontological criteria of the Transcendental Philisophy, there is no analogy and comparison, and the same principle of the unity of the reality and the external is also true for the mind and the mental, and different principles the sameness of reality and external is the guide to this.