نشریه حکمت صدرایی
سال دهم شماره 1 (پیاپی 19، پاییز و زمستان 1400)

Mulla Sadra has presented a definition of morality which according to innovative classification of this article is define to internal qualities and actually rooted ability of human soul of which moral behavior originates (Malake) that is similar to Mashaie’s definitions. But analyzing of Sadra’s philosophical foundations such as substantial motion shows basic differences in his conceptualization of Morals. This article tries to representation and upgrade of Sadra’s definition of morality with comparative method. Also presenting a definition according to agents and factors of moral behavior which is important in other sciences is innovation of this article. Morality is a kind of appearance of degree of being (existence), in response to confronting and facing situations, problems, conflicts or what includes an intention, decision-making or doing conduct (act) which is optional, In the context of what is considered good or bad in his argument or society, that the individual uses in his response to all his internal capacities (such as Knowledge and knowledge tools, forces of nature, motivation and affection, physical forces and etc.) And of course, with the priority of intellectual thought and this answer is expressed in various ways.

Divine activity in Griffin`s view is a divine power that exerts causal influence in the world.Griffin explains divine activity based on power and degrades power into persuasion.God is not the only creator, but the actual creatures are agents in the pursuit of their own possibilities, and God is only a provocateur, not an enforcer.Griffin provide a new explanation of Divine act and power to justify issues such as God`s relationship with the world, the power of humans, the changes in the world and the problem of Evil.The two main question of this research are: 1. How is griffin`s Divine activity to be considered by Mulla Sadra`s philosophy? 2. How does Griffin`s Divine act be explained in a systematic way? The achievements of this research are: - Griffin limits Divine activity and degrades power into persuasion.- Griffin`s Divine act is not comparable to God, the only real subject, in Mulla Sadra`s view; rather it can be compared to Mulla Sadra`s Expanded Being.

Active Intellect is an existence superior to the universe, free from substance and its conditions, self-existent and mere action.According to Peripatetic philosophers, this existence has an unparalleled role in both the structure of human beings and the process of human knowledge. They believe that human knowledge could not be achieved without a separated and sacred intellect and the process of knowledge, in all stages, requires the emanation and handing of such an intellect. The quality of connection between soul and active intellect is of action and reaction, in which the latter is on the active side and the former on the passive side.Mullā Sadrā has being used the term “active intellect” in his epistemological discussions many times. He also emphasizes that a human understanding at the stage of reasoning and intellect is the result of the relation of soul to this abstract entity independent of the human soul. But Eventually and Contrary to the dominant approach of commentators, he has some expressions indicating the inner nature of the active intellect In human breath.

sometimes, imagination of philosophy issue is more important and more difficult than its judgment, and principality of existence issue is from these issues. in this article, we have surveyed to some of imagination meanings of this issue.also we have surveyed to two explanation of disputable point; and we have surveyed with reasons of principality of existence to some of imagination meanings. explanation of disputable point, which is an important issue in this field, is not mentioned in Mullah Sadra's books. But people like Sabzevari, Tabatabai and others have paid it. In the meantime, modares Zunuzi has written a comprehensive and precise explanation of disputable point on the issue. Some have criticized this and we have responded to them. In this article, the meanings of the quiddity, existence, imagination meanings, and limitation of the dispute are discussed. It addresses issues such as whether there are personal or some kind of phenomena in this issue.

Identity of soul and active intellect has caused many philosophical problems in transcendental philosophy: Multiplicity In Intellect ، Dependency of active intellect to an Old fashion of science، Lack of enough explanation of unification s moment، Justification of falseness in sense perception ، How this particular senses are given from Abstract intellect ? and so on .Our main thesis is facing with that critical views which come from neglecting of Ontological aspects of Active Intellect . We can not solve these problems by ancient prediction like prevalent prediction or so on but we should use better one namely (HAMLE HAGHIGAT VA RAGHIGHAT)SOME USEFUL prediction and we should use the rule named “basit Alhaghighah …” to get rid of this problems . At the end of this article we offer some vagueness in this subject. We should put these kind of discussion in strong explanations .we need adequate explanatory of active intellect

Contemporary research in the philosophy of religion deeply affects the issues created by the distinctive uses of religious language. Therefore, language is a very important and influential category in the field of religious knowledge. Because today, in the field of religion, many new questions about subjects Religious issues are the subject of religious knowledge. What is the meaning of religion and what is it? Is it possible to discover and understand religion? And in this regard, what are the rules and conditions to be considered? How is it possible to distinguish between the crimes of the unbelievers in religious knowledge? ?The present article seeks to examine how the knowledge of the religious propositions and the significance of this recognition of the "language" category are examined from the point of view of Allamah Mohammad Hussein Tabatabai and Thomas Aquinas. What is considered is the recognition of the epistemological foundations that range Determines the various interpretations of religious texts and finds the logical answers to how to respond to the conformity of the Holy Qur'an to the diverse and varied needs of human beings in different ages. It is also the study of the "allegory" theory as Thomas Aquinas' basic thinking that this topic With regard to the theory of creation, Aquinas is meaningful.

The famous Norwegian pacifist Johann Galtung considers violence to have three sides: direct, structural and cultural. Cultural violence refers to a type of violence that is allowed in the context of a culture and its perpetration is not considered negative and inappropriate, and also is the cause or justification of other types of violence. In Galtung's view, culture includes ideology, religion, language, art, etc. In this article, in accordance with Sadra's intellectual system, we will deal only with the theological aspects of culture and ignore other aspects. Religious violence is a form of cultural violence in which a "religion" legitimizes violence. The view of the perpetrators of such violence is knowing oneself as the absolute right and considering others as the absolute void, which leads to the sanctification of violence and intolerance of others. The present article aims to show that there are effective principles for reducing this type of violence in Sadra's intellectual system. In addition to rejecting epistemic pluralism, Sadra believes that most human beings will benefit from salvation in the hereafter - which is considered a kind of salvation pluralism. Such a view, by broadening the tolerance of others paves the way for the reduction of religious violence, and in Galtung's words, cultural violence. Also, the inherent dignity that Sadra bestows on human beings is a strong obstacle to religious violence. In addition, man's vast divine mercy and being the caliph of God cause human mercy to outweigh their anger towards the creatures, and as a result, violence gives way to peace and friendship. The impossibility of compulsion in religion is also one of Sadra's intellectual principles in this regard. These principles can be deduced from the principles of the authenticity of existence, gradation in existence, the concoimtance of existence and goodness and the substantial motion.

Intellect as existents apart from material has a transcendental-sect. the discussion of ontological of intellect for solving the quality emanation multiplicity world of material bodies of necessary is considered by philosophers. The role of Intellect in the world can be studied by two important sights. Epistemology and ontological of intellect in which on epistemology is paid to the guilty of soul speaker contact with active intellect and pure Intellectuall and concept comprehension from it, science and cognition and union of the intellect discussion ontological of intellect is followed the quiddity of first emanation and explicate quality of world multiplicity emanation from necessary transcence, and the role of intellect is the way are studied so this study is for this role and the creation subjectivity of intellect especiality engineering consmos material for active intellect which is the topic of this study at the end it is coneluded that in molasadra point of view the intellect is inquietude and unfolded existence as the first emanation advent in all hierarchy of universal existence and is followed by a particular determination in each level

Some verses and a large number of hadiths emphasize the presence of man in the universe before this world .The intellectuals of various areas of hadiths, interpretation, philosophy, theology, and… have presented a variety of opinions in explaining these verses and narratives. Mulla Sadra, The leader of the philosophical flow of the Isfahan’s school ,who claims to be a link between Sharia and Philosophy , has an inescapable analysis of these hadiths. According to his intellectual system, he confines all possibilities of existence in the threefold realms of Intellect, Idea, and Nature. Mulla Sadra adapts the universe before Nature to the Intellectual of the universe, which has a preeminence to the nature, and man in it is in fact a unitary unit of intellect. It is ready to be given to material bodies after gradual degradation. Allameh Majlisi, the representive of the Hadith’s course of Isfahan school, accept the existence of souls before bodies, and the evidences of origination of souls, in the same time as the bodies, are in form, so that they can’t be denied by hadiths.

How does the concept of nothingness or non-existence originate in mind? This is the main issue of this article. The neo-sadraeian philosophers more seriously than their predecessors have been studied this issue through the seeking for the mental origination of secondary intelligibles. well we now want to study their answers to that questions critically. Allame tabatabayi explained the origination of philosophical concepts in two ways: by knowledge by presence and by analyzing the element of Judgment in proposition. The relationship between these two explanation is obscure. It seems that he prefer the second one but his pupils pay more attention to reflective knowledge. They do their best to analyze the origination of concept of nothingness by reducing it to knowledge by presence. Nevertheless they have confronted some obstacles and this is a sign of the truthness of the second way which has its function for any other philosophical concepts too.

AbstractThe existence of scientific crises of every age challenges the thinkers with serious challenges, and each thinker, on the basis of understanding his scientific and scientific issues, is somehow trying to solve a crisis and bring science to a secure safe beach.The emergence of new problems and conflicts in science, religion, and philosophy led Immanuel Kant and Allamah Tabatabai to take a fresh and more serious look at these scientific problems and try to solve existing crises. And both thinkers saw some sort of solution to their time problems in reoccurring with metaphysics. Kant, in the traditional metaphysics conception and definition, could not accept the existing metaphysics as a certainty piece of science, and erased the traditional metaphysics from the science list.Allameh, on the contrary, conceived metaphysics as a scientific science, with the notion and definition of traditional metaphysics, so that the certainty of other sciences was possible in the light of the existence and possibility of realization of metaphysics.In the present paper, the metaphysical philosophy will examine the views of both thinkers in a variety of ways, such as the definition of traditional metaphysics and its method, as well as the quality of its propositions and its relation to other sciences, to explain why each and every one has gone a different way to the same questions. It ultimately concludes that the metaphysics reached by these two thinkers has been different from the foundation, which has led to two different ways.

The main purpose of this essay was to answer the fundamental questions of justice research in the field of political philosophy. To achieve this goal, by first examining Sadra's work, his views on social justice were extracted, and then his explicit answers to these questions were attempted. Accordingly, the findings of the study indicate that: 1. From his point of view, there are three bases for the theory of justice (the nature of human nature, how human beings interact with each other in the presupposed social state, and the relationship of human nature with how society is formed). 2. Justice is not the ultimate goal and true virtue. 3. The law is the source of access to the content of justice. 4. Social justice is contractual. 5. And finally, the possibility of establishing justice in society is only possible through effort, and one of the consequences of establishing justice in society is the sovereignty of rationality, and society without justice is not a suitable place for a blissful life. Importantly, many of the fundamental questions of political philosophy about justice remain unanswered in Sadra's works.