نشریه جاویدان خرد
سال چهاردهم شماره 1 (پیاپی 31، بهار و تابستان 1396)

Le nom dHenry Corbin est lié à celui de deux "cercles": cercle de Téhéran, et cercle dEranos, cercles que lon pourrait qualifier, conformément à la vision de Corbin, comme symboliques. Ce qui nous intéresse ici, cest le cercle de Téhéran. Il sagit en effet, dun cercle d'études, accueillant lassistance de plusieurs penseurs, mais animé par deux grandes personnalités, lune de lOccident, lautre de lOrient, à savoir Henry Corbin et Allâmah Tabâtabâï. Malgré les difficultés dun dialogue parlé, la compréhension mutuelle et laccord de deux hommes étaient parfaits, car leurs coeurs étaient ouverts mutuellement lun à lautre. Et cest ainsi quils imprimèrent une impression persistante, lun sur lautre, ainsi que sur leurs alentours. Cet article soccupe de louverture et du début du cercle, les caractéristiques de l'échange didées, et enfin, sa fin et son destin final .

Among recent philosophers, mollasadra's thoughts and ideas especially that of the fundamentality of existence , putting a great influence on discussions of philosophy, has transformed the previous philosophical structure, called the quidditive system to challenge and presented new ideas in lots of philosophical issues such as Making, Causality, Movement, Unity, Multiplicity, etc .Although the fundamentality of Being has been discussed numerous times in the works of Mulla Sadra and his followers, it is still ambiguous from some basic points of view.
Careful revisiting of the issue, we conclude that fundamentality of Being is the neighbor's next door to the first proposition of philosopher. Rather it is more accurate interpretation of the proposition and following it, acceptance of any statement other than principle of reality (the first proposition) will be meaningful . After accepting the reality itself , logically the first question is "unique" or "separate" regard of reality which is a dichotomic division and has no third alternative. By fundamentality of Being, we mean that reality is “unique”. Therefore, the object of fundamentality is absolute being.

Seyed Mohammad Nourbakhsh from Khorasan Qaen mystics of the ninth century AD, the Timurid period. He was a disciple of the noble and great scholar of Shia Jarjani, Fahd Ibn Ishaq solution and Khwaja Sufi disciple Khotalânî (killed 826), respectively. Including his famous disciples Muhammad Lahiji the Mafatih al-Ijaz fi Sharh Golshan Raz. Nourbakhsh and his followers spread of Shiism in the context of the rise of the Safavids in Iran played a role. He left several works, some of which has been critical edition. One of thesis Alsalkyn livelihood is based on four manuscripts and expurgate is critical edition by the author. This thesis is the question of the disciples Nourbakhsh about the difference between lawful and unlawful, and how Muslim scholars in this field, is formed. He has tried to moral and spiritual manner, with verses of the Quran and the traditions of the Prophet, and listed as Sayyid Ali Hamadani sayings and poems and anecdotes from Mystics, Khwaja Ishâq Khotalânî, Rumi and others, lawful and unlawful legal issue to aesthetics and artistically portray. The main emphasis in this paper, based on the appearance of Sharia Mostafavi and backend Sharia Mortazavi, the sum of the apparent and the hidden and the law and Path and Jurisprudence and Mysticism.

The consequence indirect argument on the strength of the principle of alternative possibilities (PAP) seeks to establish that causal determinism is incompatible with moral responsibility. So on the one hand, it claims that causal determinism will cause human actions arising from past events and the laws of nature and thus we have no alternative possibilities of any sort. On the other hand it insists that human moral responsibility depends on such freedom of choice and action for activity in counterfactual sequence. Thus, from the perspective of Van Inwagen, drawing of a determined world that in which a moral agent can meaningfully be held morally responsible for what he does or does not would be impossible. In this paper, we will explain and evaluate two components of Van Inwagen's claim within the framework of Islamic philosophy and Frankfurtian rule.

Aristotle has various phrases for the subject matter of metaphysics which leads to ambiguity not only in understanding his ultimate intention but also results in formation of two theological and ontological conceptions of the nature of metaphysics. Correlated to this problem, it has mentioned frequently in classic literature and secondary studies that Avicenna has proposed the being qua being as the subject of this science and God and immaterial substances as the purpose of it and therefore has resolved the ambiguity. But Aristotle in determination of Subject matter of metaphysics has considered being neither univocal nor equivocal, but as the third kind i.e. πρὸς ἓν and also ascribed univocacy as the condition of unity of a science. By focusing on the concept of modulation in Islamic Philosophy, this article shows how Avicenna and Sadra with univocacy of being and accepting externality for it, has proved the subject of metaphysics as an extra-mental unified thing. Hence they have firstly counted metaphysics as a first order knowledge and secondly considered it as a knowledge about all degrees of reality.

The School of Baghdad is the most important schools among the Sufism and still has its influence on the other Sufi Schools. Although there are inquiries about some of the members of this school such as al-Junayd, al-Shiblī and particularly al-Ḥallāj but there are others masters who are not less important but nothing has said about them. One of these "unknown" masters is Abu Muḥammad Jaʿfar b. Muḥammad b. Nuṣayr b. Qāsim al-Khawwāṣ al-Baghdadī (867-959) known as Jaʿfar al-Khuldī, one of the great Sufis and Muḥaddith of 9th and 10th centuries in Baghdad. This essay studies shortly the life, thoughts, and works of him. He was born, grew up, and then died in Baghdad; and although he travelled to other Sufi centers and learned from their great Sufis, during his long life was able to be a shaykh of Baghdad Sufis and to see an ups and downs of the Sufism of Baghdad. It is true that most of the Sufis of that time, including Jaʿfar al-Khuldī, were belong to Sunni thought but he looks to the Ahlulbayt in a way that perhaps we can call him a semi-Shiʿa Sufi.

The general meaning of reincarnation theory refers to the intuition of self from one body to another (humans, animals, plant , inanimate ) after death. This theory with this close connection to events of death and stages of the afterlife, for a long time has been a focal point for thoughtfuls or philosophers and intellectuals all around the world. The allegation of this spiritual teaching have had a great amount of feedback in each domain of thought of Islamic world including: jurisprudence, Theology , philosophy, theosophy, … and in most case has had a logical repulse.
Theosophic view is one of the noticeable and examined fields of this ideology that reacts this belief and thought, with the help of mystical intuition and insight, has given a deeper and broader perspective on the teachings of reincarnation. This important with the teachings of the Iranian renowned sufi , Sheikh Mahmoud Shabestari in 1288 (687 AH), have been examined and analysed throughout this article.

Immateriality of Animal and vegetable soul has been accepted in Peripateticism, but Mulla Sadra succeeded in proving the immateriality of animal soul, But has not established clear proof to prove the immateriality of the soul vegetable . However, it can be understood from the words and principles of his philosophy. He said his words on this subject in a few steps.
Mulla rajaballi tabrizy is Peripateticity, rajaballi tabrizy is opposed to Mulla Sadra . He knows The soul in creation is immateriality. He has demonstrated proof of the immateriality of the soul vegetable.
in the Alama Tabatabaiy can be found in the references of the immateriality of the soul vegetable.
He knows aware of all living organisms. This saying also encompasses plants, On the other hand, he says: the immateriality is degrees. This saying also includes vegetative soul.

In ancient Greek and Egyptian texts, Agathodaimon and Hermes are known to have occult science that is the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences .Also they were the source of all knowledges and industries, through their connection with the divine source and metaphysics. Thinking so in Sabein cosmology and then in Islamic Philosophy world view became stronger and more religious. In doing so Hermes has identified with Edris and Agathodaimon with Sheith. In this framework of thought, It is necessary the existence of a master and guide which is sometimes beyond the realm of time and space. He is a spiritual teacher, which in Sohrawadi and later sages is identified with spatial and personal deity (god). Sohrawadi and other Islamic Philosopher believe that philosophy is a revelation from God through the sages like Hermes. Therefore Hermes is the father of philosopher.

In Zoroastrian cosmology, Aməša Spəntas are considered as Ahuramazda’s manifestations and his agents in creating, nurturing and preserving the world, and they play an important role in guiding human beings towards the eternal bliss. Almost all Mazdean texts refer to these divine beams in two groups of males and females, and everywhere in these texts they are viewed as divine, intelligent beings, worthy of praise and adoration. Moreover, each of these Aməša Spəntas is closely related to one of Ahuramazda’s creations (sky, earth, water, plant, animal, man and fire) and is known to be its guardian and custodian. Each part of creation in its turn is also the symbol of a particular Amshaspand, and accordingly it is required to be respected and taken care of. This essay tries to illustrate the place of these manifestations of Ahuramazda in Mazdean cosmology and their importance in individual spiritual wayfaring, through investigating the Avesta and Pahlavi texts.

Eudaimonia is central for Aristotle's moral philosophy. But there is disagreement about the nature of eudaimonia, how to know it, and some other related issues. John McDowell proposed new interpretations about these matters and his views have been taken seriously by Aristotle scholars. According to McDowell virtuous actions are constitutive of eudaimonia. These actions are intrinsically and really valuable. And only the virtuous person can know them. We argue that there is a "hierarchy of eudaimonia" in Aristotle's ethical system: "animal eudaimonia," "human eudaimonia," and "divine eudaimonia." "Animal eudaimonia" is the lowest level and "divine eudaimonia" is the highest. What McDowell is saying is related to "human eudaimonia." We suggest that moral and intellectual virtues are intrinsically good at human and divine levels and the value of actions are derivative from the value of virtues. And non-virtuous is partly able to gain knowledge. And this ability strengthen by moral development.