نشریه معارف عقلی
پیاپی 34 (بهار و تابستان 1396)

The two philosophical systems of Ibn Sina and Sadra have provided different explanations of the reality of time and its relation with movement. In Ibn Sina's philosophical view, time is an accidental category, a nonon-static continuous quantity [e1] . This viewpoint faces several important challenges:first, regarding the concept and reality of time as quidditive; second, separating the reality of time from the reality of material beings, which requires the denial of the real assignment of time to material beings; third, the incompatibility between the "denial of the external existence of cuttingmovement" and " interpreting time as the amount of cutting-movement "in Ibn Sina’s philosophical system. To overcome these challenges, Mulla Sadra
has put forward a new perspective. In his view, the concept of motion is a philosophical secondary intelligible, and its reality is not a cognation of quiddities. Motion and time exist with one being, and time is the amount of the substantial  ovement of material objects.

The copulative being is an existence that exists in the face of a predicativeexistence,is interpreted as "is". Zenoozi defines the relationship betweenthese two kinds of existence as a specific difference. From the viewpoint ofZenoozi, this existence has the role of a connection between subject andpredicate in mental premises, it has no separate existence on the outside world,and only indicates the mode of existence. Zenoozi has distinguished betweenthe relation between the subject,the predicate on the one hand,thecopulative being on the other hand. He argues that the connective being hasan objective presence,a unifying role only in affirmative compositepropositions, whereas the relation between the subject,the predicate has asubjective presence in all propositions, whether negative, positive, simple orcompound,represents the element that unifies the subject,thepredicate in the outside. Hence, its subjective,objective realizations dependon the existence of both aspects,have no separate existence.

Martin Heidegger is one of the most influential contemporary philosopherswho holds a special view on the nature of philosophy. He believes thatmetaphysics deals only with existent,ignores the reality of existence,which must be the central subject of philosophy. He tries to open the way tothe reality of existence through the phenomenological,intellectualmethodthat leads to a kind of intuitive knowledge. Heidegger's critique ofmetaphysics, as well as his methods,claims face some challenges. The discussions that arise about the issue of the priority of the existence, gradationand unity of existence in Mulla Sadra's philosophy all address the reality ofexistence, not the concept of existent. In this paper, in addition to describingand explaining Heidegger's views on the nature of philosophy, we examinethis view through an analytical,rational method.

One of the most popular branches in philosophy of mind is functionalism. This paper seeks to make a new philosophical and research- based analysis of artificial intelligence. Through modeling the neurobiological structure of perception, it deals with simulating the man's visual perception. The study, which was conducted in 2013, has succeeded in simulating the mechanism of human’s visual perception through the use of artificial neural network systems and expert systems. After presenting the research, the philosophical outcomes are investigated, and by introducing a mental experiment, it is proved that from the viewpoint of the external viewer we cannot differentiate between the hypothetical super-intelligent robot and the self-conscious human. Although at first glance, there is a difference between these two models, this difference is not important for considering a system intelligent; therefore, the functionalistic approach can be defended. Moreover, in this study, John Searle’s Chinese Room argument is briefly introduced, criticized and analyzed through using the above-mentioned mental experiment.

Since the beginning of Christianity, there has been a dual approach tophilosophy, which is even witnessed in the gospels. Christianity is primarily areligion,its doctrines are about salvation,love of God, it is differentfrom the abstract, theoretical systems such as the philosophical Greektradition which claim that rational knowledge relies on logical reasoning.Acknowledging that the rational conception of faith has been a commonpoint among many medieval philosophers, this paper seeks to examine howthe metaphysical knowledge of man, which he has gained through revelation,is related to the natural knowledge that is achieved through senses,reason.

In Peripatetics and Ibn Sina’s philosophy, the soul has inner and outer faculties. Imaginal faculty is one of the inner faculties of the soul. In addition to proving the imaginal faculty, in his various books, Ibn Sina has stated some reasons for the materiality of this faculty and the perceptions. This paper, at first, addresses the nature of the imaginal faculty and its role in acquiring knowledge. Then, Ibn Sina's arguments for proving the imaginal faculty are examined, and his reasons for the materiality of the imaginal faculty are criticized on the bases of Mulla Sadra’s principles. Also, some of the outcomes of regarding the imaginal faculty as material are briefly outlined. Finally, an accurate explanation about the materiality of imaginal faculty has been offered from the viewpoint of Ibn Sina.