نشریه جاویدان خرد
سال سیزدهم شماره 1 (پیاپی 29، بهار و تابستان 1395)

Qaṣīda-ye Yā’īyya (ode by Y rhyme) by Mīr Abu al-Qāsim Findiriskī is a famous ode in the Persian culture and literature. We know several explanations on this ode. Mīr Findiriskī, had composed this ode in imitation of Nasire Khosrow and there are some poets, which composed their poetries like to Mīr Findiriskī’s ode. Some poets had composed poetical embodiment and quintuple by that ode. Despite the reputation of Mīr Findiriskī’s ode, was not available a critical edition of his poems.Unfortunately, we haven’t an original handwritten version of Mīr Findiriskī’s works. The nearest copy belongs to a year before his death. We have long or short version of this ode in the manuscripts, which have not accordance with those count and sequence of lines. This ode because of that content is a philosophical poetry like the Golshani Rāz by Shabistary. There is not agreement on the genre of this ode content between researchers. Some of them believed Mīr Findiriskī is an Aristotelian and some believed he is an Ibn Arabi’s disciple and is a mystic. We used 17 copies of manuscripts in our critical edition of this ode; thus are belonged in Mīr Findiriskī’s life period to 150 years after of his death. Accessibility on an edited text will change every judgment about Mīr Findiriskī’s life and philosophy.

The first acquaintance of the mind with the concept of the unlimited is in the form of quantity category. By means of negating limitation from some quantities, it understands unlimited quantities. The Peripatetic philosophers do not believe in the external existence of unlimited quantities, because based on some reasons, they consider unlimited quantity as an impossible one. However, many specialists believe that these proofs are not adequate. Furthermore the limitation of dimensions has an implausible consequence which is a reason for the falsity of this claim.The beings around us are limited, i.e. their existence end at a certain limit. The negation of these limits gives us a brief conception of the unlimited being. The circumference of an unlimited sphere occupies all of the existing volume. The rest of the spheres are simply the limitations and specifications within the unlimited sphere. In the same way, the unlimited being includes the whole existence. At the same time, the rest of the beings are simply the specifications and the limitations within it. This is an example to help facilitate the understanding of the unlimited existence using the unlimited dimension. Of course, it has some pros and cons which dearth of sufficient attention to these matters causes much misunderstanding and the appearance of many misgivings.
The conception of the unlimited being is also possible without reference to the unlimited dimension. For example, the unlimited mind has an unlimited number of concepts that are the creatures of this mind. In this example, the 'unlimited' means unity in existence. Based upon these two examples, the unity of existence is one of the best interpretations of the unlimited being; while, the other interpretations have their drawbacks.

One of the important issues for religions is how to encounter the modern world and the cultural, political and economic events of the modernism. This paper presents a report on how Christianity tackles the issues facing the modern world and so how we find a better solution to encounter it. Catholic Church in the encounter with the modern world and the problems it caused and powerful rivals such as humanism, liberalism, secularism, feminism etc., modified its views andencountered it in many ways. Some of them like the revival of the philosophy of Thomas Aquinas or Neo- Thomism, social theology and attending to social, political, economic works and cautious reconciliation with the modern world through the Second Vatican Council began by the Church or accepted by it. But some of them, like Catholic modernism rejected by it.

Knowledge is divided to knowledge by present and acquired knowledge. In the knowledge by present, unlike of acquired knowledge, the knowledge and the known are confederate. The definition of acquired knowledge is the presence of the image of thing in the mind. It is divided to concept and assertion. There are three groups about the nature of assertion. The first says that the assertion is a complex of judgment and elements of proposition. The second group believe it is the concept along judgment. And finally, assertion is the judgment. But there are differences about the explanation of judgment, i.e. understanding of the proposition's truth. On the other hand, the image of truth is the judgment to the truth of proposition. On author's view, we can obtain the correct definition of assertion, based on the attention to these differences.

Traditionally, art has been one of the "fundamental issues of phenomenology"; therefore, it can be used as a criterion for the comparison of two kinds of phenomenology. Our task is to juxtapose these two phenomenological approaches with aesthetic criteria. By studying Martin Heidegger's perspective of a work of art (the Greek temple) and comparing it with Henry Corbin / Qazi Sa’id Qumi's insights about an Islamic building (Kaaba), we point out some of the similarities and differences between these two kinds of phenomenology. Then we will conclude that Corbin's phenomenology has been so distant from the phenomenological tradition, that we can call it phenomenology only in a different meaning: and that Corbin's approach is more about Islamic wisdom than traditional phenomenology.

The indivisible nature is one of the most important principles in the Transcendental Philosophy which Mulla Sadra proves it. This principle has very important role in the explanation and solving some philosophical problems. This principle has two sections: having all perfection attributes and not having their limitations. Shaykh Ahmad Ahsá'í proposes some critics to both sections of this principle. His critics to the first part is fallacy in these things: implication of not having limitation to having perfection, not having multiplicity in the indivisible nature because of its simplicity. Ahsá'í's critics to the second part is fallacy in these things: nothingness of the extinct, and not having external being and dependency of all things to the God's will even their imaginations.

Among the works attributed to Ibn Sinā there is a treatise exclusively on logic which is composed in accordance with the two-fold logical works; this work is called 'Uyūn al-Ḥikmah which is different from Ibn Sinā's celebrated 'Uyūn al-Ḥikmah commented upon by Fakhr al-Razī. In the analysis of this work, there are diversity of instances based on which we could most probably deny its attribution to Ibn Sinā, e.g. metaphorization, signification by partial accord, signification by association, calling the subject and the predicate as the quality and the qualified, defining a proposition as "a statement capable of affirmation and denial", frequent usage of the words "conventional" and "conditional", dividing the modal propositions with considering the mode of specific possibility as the potential quality between the subject and the predicate, dividing the compound, modal propositions into uninegative and binegative, and also inspection of the fourth figure of syllogistics and its combinations. Notwithstanding the division of the propositions which is presented in a similar vein as the works composed before the seventh century, and also the natural proposition which is not included, the other evidence we have highlighted confirms the time of the composition as around the seventh century.
One of the Authors of Maqālāt al-Falsafīyyah li-Mashāhīr al-Muslimīn wa al-Naṣārā claims that this work belongs to Ibn 'Assal, but with research carried out among the encyclopedias, no such work attributed to this author is found.

Suhrawardi's ideas on the Categories are important and form one of his innovations concerning his polemic against some of the views held by the Peripatetic philosophers. In his Peripatetic works, Shaikh al-Ishraq (Master of Illumination) reduces the ten Aristotelian Categories into five ones. He accepts substance, quantity and quality as Categories. Then, Suhrawardi classifies the five notions of time, place, posture, state and relation into the relation Category while considering the two notions of action and affection as one single Category, namely motion.In the first step, this essay refers to the fact that Suhrawardi's project regarding the Categories were –at least- partially reflected in the works by previous Stoic philosophers such as Avicenna, Bahmanyar, and ibn-Sahlan as-Sawi, though, introducing himself as the pioneer of this project. Shaikh al-Ishraq never mentions such backgrounds. Second, we aim to explain Shaikh al-Ishraq's remarks, unique understanding of the categorization of inherent subjects, his methodology in reaching the Categories, arguments made in defense of his project and the importance he applied to the Categories.