نشریه پژوهش های عقلی نوین
پیاپی 7 (بهار و تابستان 1398)

Using a critical-analytical method, the present paper has investigated Ibne Arabi's viewpoints in semantics of ethics. Namely, the role of revelation in assigning meaning to ethics from Ibne Arabi's viewpoint is analyzed. The results of the study revealed that although Ibne Arabi believed in evident meanings for ethics, he maintains that they lack a meaning independent of shariah and believes in the formative role for revelation in valuating belief.   According to Ibne Arabi, an ethical action is also ends in religious permissibility. Thus, ethical and religious issues are conceptually the same and are equal, mosaveq, according to instances. Having analyzed this viewpoint critically, it was concluded that Ibne Arabi has emphasized the reality and objectivity of ethics and he has accepted the equality of ethics and goodness. Inevitably, he deems the evidential meanings of ethics more acceptable than the alternative idea. To him, revelation teaching acts in line with fixing the instance ambiguities and embodies a higher rank of ethical meaning. Accordingly, although accepting the shariah's signatory and advisory role in assigning meaning to ethical words is a complement to Ibne Arabi's viewpoints, it accords with Ibne Arabi's basic ideology.

The nature of language and its features are among the issues which have gone through the scholars' and intellectual's minds for a long time, amongst whom Fārābi is one of the earliest Islamic intellectuals who has written on the issue of language and linguistics philosophy in details. However, the present research does not focus on Fārābi's philosophy of language and linguistics, an issue on which different research have been carried out. But its main concern is the function and application of language in epistemology, i.e. to answer this question that what epistemological outcome the category of language has brought for humans? According to contemporary intellectuals, two types of science should be taken into account to address this issue: epistemological linguistics and cognitive semantics. This issue should be taken into consideration that the aforementioned two sciences have not existed in the period of Fārābi. However, the present research is of the opinion that Fārābi had considered a great deal of epistemological and cognitive function for language and had maintained that language has many aspects. Compared to contemporary intellectuals' achievements in this field, it may be imagined that Fārābi has not written much on this issue, but his formative contribution to the study of language is undeniable. The research method adopted in this research is a library one in terms of gathering data and is an intellectual one in terms of data analysis.

In contemporary analytical metaphysics, there are two competing theories in stating the problem of the continuity of objects in the time. They are endurantism and perdurantism. As endurantism shows, objects are three dimensional and exist in every moment of time through a total presence, while according to perdurantism, objects are four dimensional and enjoy temporal aspects as well as spatial ones. The first viewpoint is presenticism and the second one is eternalism both of which presuppose the time. According to presenticism, only the present and its elemnts matter and future and past are not true. However, eternalism, all of time elements (past, present and future) are equally true and existent. Combining the theories of time and continuity would meet four conditions: 1. perdurantism and eternalism; 2. endurantism and eternalism; 3. endurantism, presenticism; 4. Perdurantism and presenticism. Mullā Sadrā's viewpoint on the continuity of objects in time is more similar to 1 or 4 but due to internal incompatibility of 4 and incompatibility of 1, one cannot consider Mullā Sadrā's viewpoint to these two conditions. However, we might consider another fifth condition as perdurantism and priority presenticism based on which the identities of present are fundamentally existent diachronically. Thus, based on this categorization although present and past exist but they are based on the present.

The quiddity of the Qur'anic revelation is one of the most important issues about which neo-mo'tazelehs has raised challenging viewpoints. Consequently, in this respect, many intellectuals and open-minded scholars have gained secular approaches to the revelation knowledge inspiring neo-mo'tazelehs thoughts. The common feature of neo-I'tizali viewpoints are extremist intellectualism, historicism, mythology, and critical linguistics to the recitation of the Qur'an and tendency to philosophical hermeneutics. In this research, the most important principles of neo-I'tizali thought which is the cause of the Qur'anic verses and intellectual reasons has been criticized using library research and narrative and rational principles. As the results of this research show, the principles of this thought, due to an extremist approach taken by its advocates to intellectualism and findings of empirical science and denying the Prophet's knowledge by presence in considering the divine verses, are in contradiction to the definitive ontological realities and monotheism.

Focusing the issue of separating epistemological ontology, theology and cosmology, this paper describes reconciling two paradoxical issues in Abou Saeed Kharrāz and Ibne Arabi's viewpoints. Ibne Arabi has adapted the issue of reconciling two paradoxical issues in knowing God from Abou Saeed Kharrāz and has discussed it under the title of reconciling two paradoxical issues that he calls it Hou Lā Hou. This theory forms Ibne Arabi's fundamental ideology, as every aspect is affected by this viewpoint, i.e. Ibne Arabi's Hou Lā Hou ideology commences from the Only God Existence and extends to different existence ranks. The most salient aspect of this thought is found in the issue of imagination in Ibne Arabi's thought under the issue of cosmology in three areas of imagination for likening recognition of God, imagination as a fulfilled paradox in three ranks of other than God, middle world of imagination, and imagination as an intermediary issue between minor human's sense and intellect, as well as human sense of imagination. Without understanding the concept of imagination as formulated by Ibne Arabi, neither God's knowledge and the issue of unity of existence, nor the issue of the nature of world existence is understandable, according to Ibne Arabian definition as a fulfilled paradoxical issue.

The gap of monotheists' practicing religion and the lack of religion presence in social arena of life is an issue which has occupied the minds of intellectual elites and sympathetics of Muslims' social life. Accordingly, they have attempted to formulate new theories trying to analyze the reason to solve this problem. However, one of the theories that can contribute to solving this problem is the issue of monotheists' ontological development and their spiritual excellence in the social arena of life. The fundamental thought of social monotheism on the sense of worshiping one God occurs in the area of social life. Deploying an analytical research method, the authors have attempted to clarify the concept of social life, monotheism in the social communications and gaining membership in social institutes are enumerated as two basic elements of social monotheism. Then, expanding the concept of social monotheism, observing the legal-jurisprudential an d ethical rules of God, and pure intention in performing the acts and their complete doing in line with the divine pleasure in the social arena of the life were categorized under the concept of social monotheism. The authors have proposed this element as a new one in monotheistic ontological geometry which could help to pave the ground for monotheists' spiritual excellence.

David Hume has developed a well-known argument on causation, based on which our common beliefs about cause and effect relation are not valid due to the enjoyment of including essential relation ideology, as the essential relation ideology is the offspring of mental habit and its application to real affairs is wrong. As our beliefs about the nature's rules and future all base on our experience about cause and effect, our ordinary beliefs about the rules of nature and our future foreseeing are invalid. Many debates about the argument in the history of philosophy have been fueled about which some contemporary Islamic philosophers have provided some answers to.  The common denominator of these answers is the strategy of experience and intellect which is based on our approach to the proportion of essential relation of natural, previous and intellectual events but the exact discovery of instances of cause and effect is achievable through experience. The author of this research attempts to show that such answers are not satisfactory and however we may find a better solution for it in the Islamic philosophy.