نشریه پژوهش های هستی شناختی
پیاپی 19 (بهار و تابستان 1400)

As for the mind and body, Russell first acknowledges the existence of the universe, and, regardless of the sensory and visual data from objects on the mind, accepts the independent objectivity of the nature of things. But then, by considering this objectivity as non- factual and reducing it to what has given by senses and by the direct experience of the soul, interpreted the objective things differently and seek to bring the object and the mind closer together. Eventually, he reduced mental matters to the physical affairs, and accepts the union of e mind and the brain. Martyr Motahhari, on the other hand, by accepting the abstraction of the soul by reciting Sadr al-Muta'allehin, accepts the effortful unity of the soul, which includes the soul and the body, and rejects any interpretation of perception and memory based on physicalism. In his view, the body and its parts are the perceptual tools  that is performed by the soul. As a result, by adopting the foundations of Islamic philosophy, which were first expressed by Mulla Sadra and represented in Motahhari's works, one can critique Russell's physiological foundations in this regard.

The theory that holds there are unwritten doctrines in Plato's philosophy, which is based on two ontological principles of the One and the Indefinite Dyad, was consolidated by Tübingen School. The unwritten doctrines were orally discussed at Plato's academy, and according to scholars of the Tübingen School, there is evidence in the works of Aristotle and the Platonists that proves this. Their documentation shows that the explanation of other subjects in Plato's philosophy, as well as his metaphysics, is rooted in these two principles. The One determines everything, and the Indefinite Dyad is the origin of indeterminacy and multiplicity. The One or Good is not only an ontological principle but the cause of all good. Thus, in Plato's works, One-Good, which is regulative in the cosmos and the model of justice, is the road map for polis (political community) and determines the multiplicity. Through latent justice in nature that follows these two principles, soul and polis can be mirrors held up to the universe and can approach unity and justice.

This study seeks to explain the concept of meaning of life and the components of meaningful life as well as meaningful materials based on the Holy Quran.  For this purpose, while examining different views on this issue, the problem has been explained from a Quranic perspective by descriptive-analytical methods using verse analysis. According to previous studies, although in the Quran all three concepts of the meanings of life namely meaning as the value of life, meaning as the purpose of life and meaning as the meaning of function and the role of man in the world of creation is mentioned, what is evident is that the Quran considers the only meaning as the purpose of life, which is the meaning of real life, and accordingly introduces divine meeting and esteem as the meaning and purpose of human life. The main question of the research is based on what are the most important components affecting meaningful life and its materials from the perspective of the Holy Quran.  Cognition, monotheistic attitude, faith, worship and its necessities, peace and contentment are the meaningful components of life that we have achieved during the research process.

Providing a strong knowledge of the universe is one of the central goals of tree following Peripatetic philosophical schools: The Peripatetic, the Illumination and Sadra. The main question in this article is what is the difference between the ontology of Sadra's transcendent theosophy with the Peripatetic and Illumination school of thought. In response, it should be noted that the sparks of the Principality of existence in the peripatetic school, unlike transcendent wisdom, are not free from the sediments of principality of Quiddity. The ontological principles of this approach have been shaped by Ptolemy's theory. The school of Illumination is also influenced by the attitude of principality of Quiddity. Thus, the ontology of these two schools is based on slippery foundations. Transcendent wisdom offers a distinct explanation of the world and its levels based on obvious principles such as the originality of existence. The ontological foundations of transcendent wisdom are based on rational foundations and can even rationalize some mystical foundations such as the unity of existence and provide the grounds for the approximation of these two sects. Based on the principality of existence and the analysis of the principle of causality, Mulla Sadra returned the quiddity based  contingency to the contingency based on poverty in the sense of existential dependence and need and divided existence into copulative existence and non-copulative existence. An ontology based on this approach restricts existence to non-copulative existence and thus approaches the unity of existence. The results show that the ontology of transcendent theosophy, contrary to Peripatetic philosophy and Illumination wisdom, is free from essential sediments and based on strong principles, and represents the true unity of existence.

The relationship between mind and intellect is one of the basic issues in ontology and epistemology that arises in the transcendentalist wisdom below the discussion of science, and most of the wise think that it is imperative to match the objective and the external, in such a way that, if matched, the connection of man is effectively disconnected and All science and human perceptions become worthless and its end is nothing but stinginess and denial of reality. Allameh Tabatabai, although he emphasized the necessity of conformity in parts of Al-Hikmah and Nahi al-Hikmah, but under the thirteenth chapter, the wisdom and wise reasoning of Al-Hakma and his other works such as the principles of philosophy and the method of realism and the scientific and objective monotheism constituted a mismatch , Without requiring such a view to deny subjective existence or sophistry and denial of reality. It seems that he emphasized the necessity of adaptation in terms of the necessity of adaptation, as he expressed the famous comment of Hekma, not his own opinion, because Badayat al-Hikmah and Nahih al-Hakma were the traditional textbooks of the field, and in this case the famous theory is explained. Therefore, his special theory in this regard is the lack of conformity. This study, on the one hand, seeks to reject the correspondence between the same and the mind, because there is no reason to conform, but there are transitive and experimental (intuitive) adjectives on the mismatch, and on the other hand, the mistakes in relation to the mismatch It follows that the answer to the slander promise is discussed below. If this relationship is correctly explained, many of the problems that exist regarding apocalypse, the interpretation of dreams, and the embodiment of physical resurrection and extinction are eliminated.

Presentists argue that only present entities exist absolutely and unrestrictedly. Presentism, which itself is a temporal analog of the modal doctrine of actualism, is an ontological idea about time and existence against theories such as eternalism, possibilism, and growing block theory. Thus, presentists deny the existence of atemporal or timeless entities and describe presentism as a version of the (A-theory), which makes a difference between present, past, and future. Also presentists are not able to ontologically, justify the existence of some entities such as Socrates and the year 3000 in the past and the future and the relations involving non-present objects like ‘Abraham Lincoln was taller than Napoleon Bonaparte’. However, presentism is altered via the addition of an abstract four-dimensional manifold of ersatz time, which is a type of (B-theory) series, to identify all ontological entities and justify the dynamic world. This inquiry is an attempt to put a completely different perspective on presentism and, the result obtained that despite the new conceptualization of time, there is an inconsistency between time and being in presentism. Therefore, presentists have failed to determine the ontological identification of cross-temporal relations, reference and propositions, and truth-makers. Also, whatever the final outcome of the debate between presentism and other views significantly eternalism, according to ersatz presentism, it is hard to make sense of the idea that things change from one moment to the next.

Most of daily life of human takes place in House. However, in contemporary Iranian housing has been paid less attention to religious lifestyles ontologically. This study first examines the concept of lifestyle and the concept of privacy; then the impact of these concepts with the ontology of house architecture is examined. For this purpose, the social stratum of clerics has been selected because of their greater adherence to religious teachings. The method is qualitative research and its practical procedure is completing questionnaire by clerics. Findings show that the approaches proposed by Western thinkers in privacy should be consistent with Islamic ontology and religious lifestyle. In fact, by incorporating religious lifestyle into both the ontology of traditional Iranian housing and Western housing theories, it is possible to design suitable housing for an Iranian family.

The Clarification of the relation between the real and reality according to Deleuze's reading of acts of imagination in Kant's first and third critiques is dued in this research.According to Deleuze's reading, the central concepts in both critiques are the rhythm,schema, and genesis.Deleuze in reading Kant with an accentuation on intensive quantity relies on rhythm as a changing and dynamic criterion beneath the synthesis. He also emphasizes on schemas as the rule of production, the temporal determination that helps to produce something in experience, in space and time. In the third critique, when the sublime occurs, the domination of understanding is destroyed and the imagination, with a transcendental genesis, produces the pure schema in the shadow of the free play of the faculties.The ontological schema as an idea synthesizes the relation between conceptual and temporal-spatial determinations or intensive and extensive quantities or mathematical and dynamic sublime.Overally, the relation between the infinite small changes of intensive quantities gives the genesis to the idea.The genesis of Pure and infinitive idea through the occurance of sublime will be formed to the foundation of acts of beings in the existence in accordance to acts of imagination.That is deleuze`s ontological turn from epistemological view.

The idea of the origin of the universe and how it was created is one of the most important and oldest philosophical issues. This article tries to study the issue of the relationship between God and the world in the ontology of Plato and Mulla Sadra with a descriptive-analytical method and to find its similarities and differences. The main question is what is the existential relationship of God with the world from the point of view of these two philosophers? Different interpretations of Plato's view are offered according to his symbolic expression. In a more accurate interpretation, Plato's god, in addition to order, has attributes such as celibacy, goodness, unity, stability, avarice and beauty, which are also characterized by Mulla Sadra's god. Mulla Sadra also attributes some other attributes to God, such as the gift of existence and reward . He considers creatures with different degrees of their existence, poverty to independent existence, to be obligatory, which in the system of personal unity of existence, they are the levels of grace and manifestation of God. In Plato's three interpretations about the relationship between God and the world is of the type of the moderator's relationship with the regular world of sensations, or of the possessor of the shadow with the shadow, or the causal with his creations. But in the Mulla Sadra's Idea ,this relation is relation of independent existence with relational beings and in the system of his unity of existence is relation existing with his predecessors.

The Greek word ethos (ἦθος) was first used as the meanings of "nature and habit" and "tangible presentation of personality and spiritual qualities" in the works of poets and artists of the eighth to fifth centuries B.C, and then it has been used in the views of some Greek philosophers most of all in the view Heraclitus, Plato and Aristotle with different meanings. Heidegger criticizes the correlation of ethos with Plato's and Aristotle's moral discipline, which, in his view, leads to the deprivation of the revealing power of Being and man's departure from his place in existence and causes the unauthentic dwelling. Heidegger under the influence of Heraclitus, calls the character based on authentic human thinking in relation to phúsis (φύσις), in the sense of the whole beings as "ethos". To explain his ethos, he borrowed some features from the Heraclitus logos to reinforce the Aristotelian logos and ethos, and indicates that man as the "shepherd of the Being" must choose the dwelling method/way which is preferred in the cosmic logos. Because the logos reveals himself to man on the basis of the his authentic ethos, and in the absence of a suitable ethos appearance, the Being turns away from man and man becomes homeless. According to Heidegger, since ethos is not a moral, it can manifests the Being to the man and man dwells next to the gods which of course his consideration in this regard is not entirely acceptable; because, although Heidegger considers his philosophical system to be free from any moral and religious tendencies, but Dasein's commitment to attaining the authentic and primordial essence, his dwelling and being-with-others and being-with nature as a whole can be considered as committed and responsible end.

The theory of "negative theology" is considered as an important and popular theory in the field of theology, along with views such as "symbolic language theory", "verbal sharing", "spiritual sharing" and "allegorical theology". The ontological field of divine attributes in the thought of Abu Ja'far Muhammad ibn Ali ibn Husayn ibn Musa ibn Babawiyah Qomi known as "Sheikh Saduq" (301-381 AH) is a famous Imami thinker and Saadia ibn Yusuf Gawon known as "Saadia ibn Yusuf Fayumi" (883-943 AD) . The present study used a descriptive-analytical method to rationally analyze these two perspectives. According to these two personalities, the theory of the multiplicity of attributes on the divine essence is not correct in the light of the simplicity and incompatibility of the divine essence. Sa'diya proposed the theory of negative imagery as evidence of the attributes of life, while Sheikh Saduq proposed this theory with the motive of justifying the theory of the objectivity of attributes with the divine essence. According to the findings of the present study, "neglect of the components of the theory of objectivity", "internal incompatibility of the theory of representation" and "the need for proof versus perfection" are the most important harms of these two views.

Maritain, as one of the neothomist philosophers, believes in the return to Thomas Aquinas’s views in all philosophical fields. One of the topics of interest to Maritain is modern epistemology, which has not only been isolated from metaphysics but also prioritized and is the first topic raised in the works of Descartes. Maritain argues that this primacy has led to idealism and the perversion of philosophy, since epistemology is one of metaphysical issues and should be raised after metaphysical premises, in particular ontology. Maritain presents critical realism, which is based on reality and existence as rational truth that expressed in sensory terms, against modern philosophers views. That is to say, the sense and experience of human being is the first encounter with the external world, but that reason dominates all levels of perception and validates human perceptions, intends the existence of the object behind its empirical appearance. The most important comprehension of reason, then, is the existence which beside quiddity forms  basic structure of any object. Accordingly, all modern epistemological views are either realistic or idealistic, but are rejected as idealists, because they ignore the role of external reality or “thing” in shaping mental “object”.

Roland Barthes was one of the pioneers of visual semiotics; Visual semiotics is the explanation and analysis of images in the context of signification systems and the search for a way to translate images into spoken language. He devoted his latest book, The Camera Lucida, to reflections on photography and believed that the photograph signified, more than it reflected, or represented reality. Signs and things that are considered important to the viewer as a reader of the photo, are the basis for interpretation and analysis.

The Surah of Tawhid is filled with deep philosophical and ontological contents, which according to its argumentative category, the interpretations of Islamic philosophers are strong-hold for understanding. The present study seeks to analyze and critic the reasonings and points related to »nor was begotten «  from Islamic philosophers` perspectives (focusing on the ontological interpretations of Avicenna, Mulla Sadra, and Allameh Tabatabai). The research method is analytic-descriptive. Throughout the research, symbols and tables have been used to logically rewrite the arguments. Based on the research findings, Avicenna's reasoning [denial of God's birth, based on the incompatibility of God`s Essence with birth and the need for others] is not comprehensive; This reasoning by considering other preliminaries can be revised and re-interpreted. Allameh Tabatabai's reasoning [denial of God's birth, based on the incompatibility of God`s Eternity with birth and need], can be criticized because of the ramifying of Eternity. New reasoning can be arranged by considering the combined critical reasoning of Avicenna and Allameh Tabatabai. Mulla Sadra's first reasoning [denial of birth based on the contradiction between precedence of existence and parental precedence] can be criticized and corrected due to the unnecessary involvement of the issue of "priority". Mulla Sadra's second reasoning [denial of birth due to the implication of possibility] is favorable.