نشریه حکمت سینوی
پیاپی 65 (بهار و تابستان 1400)

Prior divine knowledge, before the creation of creatures, is one of the most complex topics in theology no the subject of God’s attributes .Various opinions have been expressed about how it is, one of the most famous of which is Ibn Sina’s inverted forms. In this article, Lahiji researcher analyzes different readings of this theory. Scholar Lahiji first accepts the famous reading of Ibn Sina’s inverted forms. According to this theory, God Almighty precedes the creation of objects by Inverted forms that are based on the divine Essence and the essentials of essence. But this theory was criticized by many Islamic philosophers and theologians after Ibn Sina. Therefore, Lahiji objection a different reading of the theory of inverted forms to get rid of the drawbacks of this theory. According believes that collective knowledge is the same as detailed knowledge.And the differentiation is due to the analysis of the human mind, otherwise the knowledge of God is the same as this essence and is single and simple. And because of this, the different reading of the scholar Lahiji is close to the collective knowledge is the same as detailed knowledge of Mullah Sadra.

Perhabs it can be saying that in history of philosophy what is problematic the concept of universal was epistemic, ontologic and theological functions,and  of course such functions are resultes of ultra understanding from logical respect.In this case Avecenna's particulare view of the natural universal, which in the light of its unconditional credentials emphasizes its nature and description of rationality made it possible to compare with Hegel's conceret universal with such a description..Therefor, the relationship between the sensible, and rational world, the immaterial of soul, the universal relationship with one's own individuals the problem of individuality and determination are among the issues that justify above functions.But what expresses Hegel’s relation to Avecinna in this article is , first of all, attention to second or philosophical reasonableness and then to its functions, which have been formed in the light of Aristotle- platonic thought. Undoubtedly, in analyzing of the universal concept and its determinations, both have jointly accepted its objective realization in its individuals but according to Hegel the concretive universal in the term of Avecinna philosophy is mixed and conditioned essence of the thing which is presented on a level beyond the essence and being (Concept) and appeared quite positive mode whereas what obscures the natural universal with its negative mode at the level of essence is how it exists.Moreover, based on theory of anti- unity, Hegel has discussed a concretive universa analysis and has allowed the inference of plural from unite against Avecinna’s rule of unity (Alwahed) and has finally fallen in the trap of conceptualism.

Disinterestedness in the aesthetics means that the aesthetic judgment should be free or pure of any interests. It should be just upon on pleasure way not based on agreeable, what is good for me, and what is morally good. Although it has been introduced as a one of innovations of Kant in the Aesthetics, texts of Avicenna about pleasure and beauty show that he also has emphasized to this concept. In fact, he has noted to the especial word that is “Molaem”. Its mean is a pleasingness and pleasure. The Molaem is perfection and goodness of a perceptive faculty. He has emphasized the pleasure perceive just by the Molaem so nothing else like agreeable, good and morally good do not influence to be obtained Molaem. Since the perceiving of beauty subject to obtaining Molaem or perceiving pleasure is known, the disinterestedness in his aesthetics is apprehensible. But it is clear that Kant has tried to explain it obviously, deeply and more than Avicenna. Therefore, after comprehensive review of the Avicenna’s beauty thought and his idea about disinterestedness by descriptive-analytical method, it compares with idea of Kant about the disinterestedness. The results show that the disinterestedness has been described by Avicenna and Kant, is same. So, we can claim that the concept that Kant has focused on, had noted by Avicenna.

This article reviews the theory of peripatetic’s hylomorphism and its foundations in the face of new physical perspectives (theory of Atom). For this purpose, two competing views of this theory in the history of Islamic philosophy, that is, the theory attributed to the Stoics (by Abolbarakat and Suhrawardi) and Atomism in its philosophical (small solid objects) and theology interpretations (a substance that cannot be further broken down), have been studied. Then, the approach of contemporary thinkers towards the theory of hylomorphism is examined. Furthermore, it has been shown that their views can be divide into three groups. Two groups of them have rejected the theory of hylomorphism. Furthermore, each of them has somehow supported one of its historically rival theories. Mohyeddin Elahi Ghomshei and Hassanzadeh Amoli have become interested in small solid objects theory, and Mesbah Yazdi and Fayyazi have tended to the theory attributed to the Stoics. Others such as Fazel Touni and Allameh Tabataba’i have tried to somehow reconcile this theory with the theory of small solid objects and a new perspective on physics. Nevertheless, some of the foundations of hylomorphism theory face various philosophical and empirical challenges. Such as knowing that the body is connected, that the body parts are not present, and that the prime matter (Hyle) still exists.

An important task in the fields of ethics and practical wisdom is the examination of whether and how alteration of dispositions is possible. Avicenna is among the philosophers who believed in the alterability of dispositions, and in his several works explained how the alteration could happen. He thought that deplorable dispositions have their roots in lack of moderation in powers of the soul, especially the powers stimulating the animal soul. Therefore, from his point of view, alteration of disposition is realized only through moderation in those powers as well as through the triumph of the intellectual power. By moderation in powers, Avicenna means the establishment of a middle course between two extremes, and believes that this is realized in two ways. The first way is based on trying to do good deeds and being careful about one’s jurisprudential duties and prayers, and ethics is responsible for explaining these affairs. The second way is through moderation in temperament, which is more difficult and studied in medical science. Moderation in temperament, he thinks, is possible, first, through using foods and spices that right the temperament, and, second, through imagining a moderate temperament. In his view, the second way is far more impactful than the first, due to the status of the soul in managing and affecting the body and the degree to which the soul can influence the body.

The discussion about rational perceptions and their emergence is important because it is one of the most important characteristics of man and it is so important that human perfection is in the development of his intellect. Ibn Sina and Mulla Sadra consider the power of reason and rational perceptions as immaterial, but they believe that the body is effective in the emergence of these perceptions in different ways. Ibn Sina and Mulla Sadra have different views on rational perceptions and the influence of the body on the emergence of these perceptions. Ibn Sina believes that rational concepts are obtained by generalizing partial forms and connecting with the active intellect; but Mulla Sadra has offered two explanations for the acquisition of rational concepts: one is the observation of abstractions from afar and the other is the connection and union with the active intellect. In the view of both philosophers, body and physical powers have a tool effect on the emergence of rational perceptions but their explanation differs from the quantity and quality of the body's influence in the emergence of general perception. In this study, we make a comparative comparison between the views of these two philosophers about the role of the body in the emergence of intellectual perceptions.

Avicinian interpretation of the “Verse of Light” is not limited to works of Aviciana. It has also been at attention in other philosophies and interpretational works. Ones who is interested in philosophy acknowledged it and defense it, in a manner which rest on philosophical foundations, but ones who has not been interested in philosophy pessimistically refused it. In this study what is a new is the inferential interpretation method - not a philosophical language that has perhaps not acceptable by many others - by which presented the arguments show the correctness of this interpretation. In this study I will show that Avicina’s interpretation is materially coherent with internal interpretation of the Verse of Light and, so, it is in coherence with the readings, interpretational narratives, and Aubai-Ibn- Kab’s interpretation. Eventually, in this study it has been explained that the Avicina’s interpretation is not in conflict to what normally comprehend in the first time from the verse, but it is completely in coherence with some of other reading of the verse. I will also show that, in spite of what some have claimed, this interpretation is not to impose a philosophical meaning to the Holy Quran. 

Happiness and sadness are the most important and fundamental states that affect every person in his life. Among Muslim thinkers, Ibn Sina has made great efforts to analyze and study these sensual qualities and has examined them in the light of the relationship between the narcissistic soul and the body, as well as the states of the vaporous sprit. The present study has been examined around three main axes: a) Explaining the truth of happiness and sadness and that pleasure and happiness and sadness have a corresponding relationship with each other and the pronouns of one state require the pronouns of another state to human beings; B) how the signs of joy and sadness in the human soul; Bu'ali considers happiness and sadness to affect human beings in two ways: carnal perceptions and physical effects. C) The effect of joy and sadness on human health and disease. Each of the joys and sadness play an important role in human health due to the effects they have on the spirit of the heater. According to Ibn Sina, the repetition of happiness leads to more happiness in human beings and the repetition of sadness leads to more unhappiness and sadness in human beings. Other achievements of this research include the division of Happiness and sadness into three types: sensory, imaginary and intellectual.

One of the issues studied by Muslim philosophers is the effect and emotions in response to various forms of artwork. The nature of these experiences and specifically how emotions in the arts are perceived and represented on a subjective, bodily, and evaluative level is a heavily debated issue.To arouse emotions and imagination are the main features that define an artwork in Avicennian philosophy. Thus, through a comparative- descriptive study, we aim to address the raised questions: what kinds of emotions aroused in facing a work of art? What factors evoke emotions? How emotions interact with the perception and judgment of the artworks and their beauty? In his works, Ibn Sina mentions different types of emotion that work of art can elicit e.g. positive experience including joy and pleasure and negative emotions negative emotions of fear, anger or disgust as well as confusion and bewilderment, happiness, etc. Studying his works reveals that the collaboration of the three factors of form, imagination, and human nature evokes emotions. Moreover, emotions in the arts affect us on a subjective and bodily level which influences aesthetic evaluations emotions in concert with cognition are ways to understand the meaning and judge the beauty and value of a work of art.

One of the phenomena studied in parapsychology is Telekinesis. This phenomenon can be studied from two empirical and philosophical perspectives, the first of which proves the existence of a Telekinesis and the second of which is the intellectual possibility and explanation of its existence.To understand Ibn Sina's philosophical explanation of Telekinesis, we must recognize the position of the principle of causality, how the soul interacts with matter, and also the meanings of nature from Ibn Sina's point of view.Ibn Sina, without denying the principle of causality and by expanding its meaning, which in addition to physical causality, also includes non-physical causality, considers Telekinesis as a natural phenomenon, which is in accordance with the general order of the world and the result of expanding the scope of soul activity; from the body to the world.One of the phenomena studied in parapsychology is Telekinesis. This phenomenon can be studied from two empirical and philosophical perspectives, the first of which proves the existence of a Telekinesis and the second of which is the intellectual possibility and explanation of its existence.To understand Ibn Sina's philosophical explanation of Telekinesis, we must recognize the position of the principle of causality, how the soul interacts with matter, and also the meanings of nature from Ibn Sina's point of view.Ibn Sina, without denying the principle of causality and by expanding its meaning, which in addition to physical causality, also includes non-physical causality, considers Telekinesis as a natural phenomenon, which is in accordance with the general order of the world and the result of expanding the scope of soul activity; from the body to the world.

In Avicennian wisdom, action is based on components such as perceptual and motivational power, and the diversity of perceptual powers and, more importantly, the threefold function of composition, elaboration, and imitation of imaginative power, and the influence of action on temperament, queen, and Shakleh offers a different face of the "action" issuance process. The main question of the present study is: Based on the metacognitive analysis of action and the inner capacities of Sinai wisdom, how many processes of action issuance can be presented? The results of this research are: 1. Contrary to the reports of Sinai wisdom about the issuance of action, it should be said: We are not faced with a simple process but with various processes of issuance of action and at least fourteen processes of issuance of "action". Can be deduced from the works of Ibn Sina; 2. Contrary to some reports, Ibn Sina has spoken of the imitation of the imaginary power in various positions; 3. Forms and meanings are sometimes the source of the "action" and sometimes lead to the action after the composition and elaboration. Sometimes metaphors of form and meaning are the source of the verb; 4. We have four types of control over "action" to a strong, imaginative deputy, which are: basic voluntary control; Non-basic immediate voluntary control; Long-term voluntary control; Indirect voluntary control. It is worth noting that the presentation of the fourteen processes of action issuance and the four forms of action control does not precede research.

Peripateticists believe in the existence of a causal relationship between the human soul and its powers and consider the powers to have a dependent and inseparable status of the soul. A certain kind of existential nature is possible. Because; Sankhit requires the superiority of creative agents over their causes and indicates the existential doubt between them. Therefore, the causal relationship between the soul and the forces is no exception to this, and the type of ontological relationship between them is based on the main rules of peripatetic wisdom. The principle of sankhit; In this cognition, any kind of pure plurality and contrast between the soul and the forces can be identified; Essential and existential contrast; It requires a definite denial of the causal relationship between them and violates the evolutionary relationship and the inseparable status of the powers inseparable from the soul, so the attribution of causality to the soul along with words such as principle, origin, source; It means the existence of the objective existence of the soul in relation to the powers, and the attribution of disability to the powers of the soul in addition to words such as causes, sub-functions and functions; It means the acquisition of the objective existence of forces by the human soul, and how is it possible that the forces that are the branches, sub-branches and accessories of their actual cause have an existence in their entirety with the objective reality of that binet ?!