نشریه حکمت اسرا
سال دوازدهم شماره 2 (پیاپی 36، پاییز و زمستان 1399)

Epistemic duty issue is one of the most important subjects in epistemology. In contrast to the externalism approach, which emphasizes on epistemic duty and responsibility for justification of a belief, the internalism approach regarding epistemology is emerging which focus on the way accepting belief based on cognitive subject rather than epistemic duty. Important issues in this approach are the way of accepting belief and effective factors on the making belief trend. The epistemic value of a belief is determined based on emerging factors. In this approach, providing any justification not necessarily leads to true beliefs eventually finally increasing true beliefs and decreasing false beliefs. Despite in seem that epistemic duty is emerging. Ayatollah Javadi Amoli has an internalism approach and considers that justifications are required to have a belief. On the other hand, as Muslims hakim philosophers does not ignore epistemic process and external effective factors on knowledge. In epistemic process, he considers not epistemic external factor including health of senses, avoiding of sin and access to coaching else.

So far, various theories have been proposed by the scholars about the relationship between the soul and the body, so that some, such as Ibn Sina, consider such a relationship based on the originality of transcendental nature and of the type of rider and composite, while others, such as Mulla Sadra, consider it based on the originality of existence. And the theory of the physicality of occurrence considers the soul to be inherent. This research is based on the method of information analysis and comparison of opinions in order to explain the inaccuracy or indefensibility of both theories and then to explain the theory of the intrinsic relationship between the soul and the body that has fundamental differences with Mulla Sadra's theory. On this basis, first Ibn Sina's theory on the relationship between the soul and the body and its defects is stated. To take. For a deeper critique of Mulla Sadra's theory, some of Mulla Sadra's arguments on the occurrence of the soul are also analyzed to examine the ineffectiveness of these arguments in proving the occurrence of the soul and the consequent inherent relationship between the soul and the body that Mulla Sadra seeks. In the third step, the theory of the intrinsic relationship between the soul and the body, which is different from Mulla Sadra's theory, is discussed in detail in four sections, and its differences with the theory of Ibn Sina and Mulla Sadra are explained.

One of the serious questions in Kant's philosophical system is the question of the possibility of metaphysics; In his transcendental philosophy, Kant denies metaphysics on the one hand and proves it on the other. This paper has tried to refer to the various meanings of metaphysics in his view, using the meaning and subject of this knowledge in Aristotle and enumerating it. Some of its features, such as unity, comprehensiveness, and its fundamentality, are examined by Kant for another meaning of metaphysics, and show how, in spite of some misplaced narratives and interpretations by the Neokantians, he still thinks of existence of being in His philosophy has emerged as a subjective matter, and this is important with the help of imagination and in the transcendental schematism through time and its role in the possibility of synthesis between the two sides of the synthetic a priori judgment (ie pure intuition and pure concept) and the structural union between these two. That is, time as pure all-encompassing intuition and transcendent (pure) self has been done through the power of imagination, and the unity between the two aspects of acceptance and spontaneity has finally been established on the basis of subjectivity, which is mentioned in this article under the title of subjectivity.Keywords: Subjectivity, Pure Intuition, Transcendental Metaphysics, Transcendental ego, Schematism

This article is a clarification of Proclus conceptualization of hypostasis. In other words, it is the clarification of the concept upon which Proclus builds his cosmological system. Proclus conceptual articulation of reality is drawn based on hierarchical grades, which is called hypostasis. It is the underlying reality or substance, as opposed to attributes or to that which lacks substance. Consequently, all entities are synthesized within the final hypostasis, i.e., unity. The article explicates how different layers of reality emanate based on causality and participation, which is the main problem of Proclus cosmology. In other words, the article clarifies how the material world is actualized based upon unity, reason, and spirit as unifying causes of its reality.

Monotheism is one of the most important issues addressed by scholars of different Islamic sects and schools. Although in most of these schools, monotheism is a multifaceted truth, there are different views about the highest level of monotheism. This research, which has been written in an analytical-descriptive method, tries to compare and evaluate the true monotheism or the monotheism of the people of knowledge in their views after interpreting and analyzing the true monotheism from the perspective of Mulla Sadra and Ghazali. The result obtained from the studies is that despite the apparent similarities in the expressions of Mulla Sadra and Ghazali as well as the numerous references of the mullah to him in matters related to personal unity of existence, monotheism has different faces for these two thinkers. Mulla Sadra, in his final view, believes in the unity of existence, but al-Ghazali's view on this is not clear. However, the evidence is more based on the fact that from al-Ghazali's point of view, monotheism is the unity of intuition. Based on this difference, the reason for Mulla Sadra's numerous citations to Ghazali in the discussions of monotheism should either be due to Mulla Sadra's lack of attention to the difference between the unity of existence and the unity of intuition, or Sadr al-Muta'allehin's shrewdness in persuading the enemy