نشریه پژوهش های هستی شناختی
پیاپی 20 (پاییز و زمستان 1400)

The combination of specific possibility and two common possibilities has been considered as difficult positions in Islamic philosophy. The first aspect is explaining how to construct the concept of special possibility and the second problem is the results of the presented explanations. The first problem is that if a particular possibility is derived from two common possibilities, the possibility theorems are analyzed into two theorems. The second problem is that if a particular possibility is derived from a common possibility, then, in relation to the common possibility, its relation to the subject itself becomes virtual, while the relation of a particular possibility to nature is a real relation. The negativity of the meaning of a particular possibility also causes the application of the possibility in possible positive cases to be challenged. In this paper, through interdisciplinary studies and using the theory of blending, it became clear that in the construction of special possibility, some semantic components of common possibility are transferred to the space of special possibility and some components and accessories are not thrown into the mixed space. On the one hand, the conceptual blending with the integration of the slabs turns them into a single stripping. On the other hand, due to the special function of conceptual blending, the virtualness of the relation in the common possibility is not transferred to the specific possibility, and thus the relation of the special possibility to its subject is real. By creating a positive meaning in the mixed space of a particular possibility, other forms - based on the negativity of the particular possibility - are also eliminated.

Rajabali Tabrizi is one of the theorists of purification theology. He believes that all the attributes of God have a negative aspect and indicate only a kind of purification and referring the divine attributes to negation is the opposite. The basis of this view is the teachings of nature objectivity and verbal sharing of existence and interpretations of verses and narrations and the intellectual roots of  the Platonic school are also observed in it. He has denied many aspects  of transcendent  wisdom, such as the origin of existence and its accessories, in particular, the objectivity of the essence of divine attributes, in three dimensions: ontological, epistemological and semantic. Analysis and critique of the ontological and semantic dimension of Hakim Tabrizi's purification theology based on Sadra's philosophy Hakim, in his arguments about ontology and semantics, has made a mistake and presented mixed concepts and examples. The author has criticized the views of the sage on the basis of the principality of existence and univocal of existence and a special skepticism of existence and principles such as the simplicity of truth and the status of imitation and the rule of Mu'ati al-Shi.

In this article, we try to show that in Merleau-Ponty's phenomenology, the body as a bodily subject has an ontological relationship with the world due to its own existential modes. To explain this, it is necessary to know the nature of perception, which is inherently existentially related to the body and consequently to the world. Show me. In general, Merleau-Ponty, by criticizing the duality of Descartes' soul and body in the philosophical tradition and reducing the soul or subject to the realm of thought, tries to prove the corporeality of the subject and to show that the corporeal subject is of the type or flesh of the natural world. And therefore its relation to the world is a natural and existential relation. Thus, by proposing concepts such as the bodily subject, the flesh, the bodily view, being in the world, etc., Merleau-Ponty seeks to show ontologically that we have complex relations with the world, and without understanding these relations one cannot know He had himself and the world.

Prime matter is one of Principles Islamic philosophy that it has a constructive role on many its important issues. But it has always been disputed by commentators on transcendent theosophy, including contemporary commentators in transcendent theosophy, due the ambiguities that exist in prime matter's identity. Since many epistemological and ontological issues of Islamic philosophy are based on the acceptance of prime matter. Therefore, it seems that the way interprets prime matter subconsciously will spread to those issues as well and it will affect them. Sadra's philosophy, on the other hand, is a philosophical system based on certain principles such as the Existence, the simplicity of existence, the gradation in being, and substantial motion. it seems necessary to determine the identity of matter according to the principles of Sadra's philosophy. present study, it was obtained  by descriptive-analytical method that according to Sadra's philosophical principles, in the view of contemporary commentators on transcendent theosophy, prime matter is not the same as conventional substances and only the name of it remains and, it is interpreted and delivered in abstract concept comparison with the weak being completed with its next stage.

Thinking and talking about God is one of the topics that has had a prominent place since the beginning of human reflection. Many of the issues raised about God depend on how we imagine God. Philosophers 'perception of God Almighty is different from mystics' perception of God. In the view of philosophers who believe in external multiplicities, the essence of the Supreme Being is conditioned by no condition, and in the view of philosophers who believe in the skeptical unicity of gradation, God Almighty is unconditioned. Whereas, in the view of mystics, the essence of God .Almighty is non-conditional as the source of division, absolute, and free from any constraint, even an absolute constraint. The God imagined by those philosophers is only a determination of the absolute truth of the Supreme Being and bound by the Absolute. The research question is whether Allameh Tabatabai's approach to God is a mystical or philosophical approach? Or does he know one as accurate and the other as more accurate? In this research, it becomes clear that by passing from "gradation of being" to "gradation of epiphanic forms", he not only has a mystical approach, but also sees the mystical approach more precisely than the philosophical approach.

The main question of this research is what is Abolhassan Ameri's view about possibility? We explored this main question with a descriptive and analytical method. Historically, the discussion of aspects, like other logical discussions, began with Aristotle. He divided the directions into four types - obligatory, abstinent, probable and possible - but Muslim philosophers, including Ameri, have divided the discussion of materials and directions into three types - obligatory, abstinent and possible. In some positions, Amiri placed the divider of these three categories as destiny, and in others as rational status. He divides the relations between the events of the natural world and reason into different types and believes that there is a confrontation between the possible and the obligatory and divides the possibility into three types - natural, fake and rare - and then in explaining each of these It has taken advantage of the daily events of life. In his discussions of possibility with ordinary things, the connection between thought and action, Ameri has paid much attention, and perhaps a major factor in his discussion of possibility goes back to the struggle against determinism. In the history of philosophy, little attention has been paid to his fictitious statements about possibility.

The primacy of existence is one of the most central principles of Ontological in Transcendental wisdom and Thoretical Mysticism. Theistic arguments for the primacy of existence and the evaluation of the fallacy of circle vicious circle and confiscation of the petitio principle. Opponents have opposed monotheistic in various ways. Opposition to the basic principles is, in their view, the most effective way, and the primacy of existence serves their purposes. Hakim Sabzevari has presented four reasons for the primacy of existence based on monotheistic in Ontology, by which the opponents have been accused of circle vicious and (begging the question) petitio principia. Some scholars have also come out in support of this fallacy and considered the accusations of the opponents to be complete. The source of this fallacy has been the counting of these evidences in the level of direct evidences. The commentators and teachers of Transcendental wisdom have considered these arguments to be complete due to the application of the method of absurdity in them. Adequate reflection on the logical form and content of the arguments shows that these arguments are strong and solid, and their contents are true to their purpose, and the fallacy of reasoning in a circle vicious and petitio principia is never valid.

This paper examines Marion's approach to Aquinas ontology. Marion shows that Aquinas is not an onto-theologist by showing the similarity of Aquinas' analogy with the Apophatic theology of Pseudo-Dionysius. In addition to this negative approach, Marion uses the phenomenology of love as a positive alternative for communicating with God. In his opinion, the erotic experience is an icon or image of a relationship with God. He considers divine revelation as the intersection of saturated and iconic phenomena. In analogy, we realize the absolute difference between the existence of God (esse) and  creatures (being) and the non-univocity of being, but there is univocity between the "love to God" and "love to human beings”. In addition to the phenomenological analysis of love as a basis for understanding God's relationship with the world and man, Marion is not unaware of the creationary and realistic aspect of love. Marion argues that, contrary to Heidegger's view, the call or invitation to the “event of appropriation”(ereignis) is subjective. In fact, Marion, instead of considering  Being as an impersonal affair, sees it as a transcendent subject that calls man to himself. Marion's theology can be the source of new insights for analytic philosophers of religion who pursue the ideals of necessity, totality, and objectivity, and who neglect the intuitive and moral experience of religion.

Avicenna's theological discipline as a subsystem of Avicennism emerged in two section (including: theology in general sense & theology in special sense). Avicenna fully and in detail explains the necessity of a divine existence with emphasis on monotheism. Exactly in such approach we can observe and analyze the degree of compatibility and incompatibility of Avicenna's theological system. It be founded that Avicenna's philosophy system despite the successes had achieved in proving almighty existing & Divisive rulings of "Exists as there is" donʼt had complete consistency and compatibility because of it's form of maximal pluralism and lack of promotion to the level of gradation of unity. It had serious challenges to explain about almighty existence and unity (in concept & the true example). In this article  using critical_analytical method with focus on subjects such as “necessity quality of Indispensable Being” and the ralation of his “ existence and essence “ we showed that Avicennism donʼt have complete coherency and compatibility in precinct of this article.

Berlin and West are the political philosophers who have analyzed the concept of positive freedom in Spinoza's thought. In trying to explain the meaning of positive freedom in Spinoza's thought, they have adopted different interpretations and insights and have reached different results. Berlin in his paper two concepts of freedom considers Spinoza's theological political treaties as root of the defense of the authoritarian and the disregard for individual liberties. While West has taken a more comprehensive approach to defending Spinoza's political thought, and with a broader analysis of the dimensions of the concept of positive freedom (ontological, ethical, and political) in Spinoza's thought, he believes that positive freedom does not necessarily lead to authoritarianism that Berlin attributes it to the political theories of rationalists such as Plato, Fichte and Hegel. In the present article, while explaining the arguments of these two thinkers about the concept of positive freedom, we will explain how true Berlin's accusations against Spinoza's political thought are. The final proposition is that Berlin's views on positive freedom stem from a reductionist approach and an incomplete reading of the concept of positive freedom in Spinoza's thought, focusing only on some of Spinoza's positions in the theological political treatise. However, the West reading is more realistic and comprehensive due to its attention to various ethical, ontological, and political dimensions.

The universals are one of the controversial topics that have attracted philosophers’ attention since Aristotle’s discussion. E. J. Lowe is an Aristotelian Philosopher who has worked on universals. This article tries to perform a critical analysis of Aristotelian universals from E.J.Lowe's viewpoint. We will explain Lowe’s argument in favor of Realism will be analyzed. Illustrating weaknesses of opposite theories, he rejects all possibilities but Realist’s claim. Lowe believes that his view is able to provide a powerful explanatory framework for natural law. Without universals, Lowe holds, natural events are nothing but permanent regularities that originate from accidental generalization. So universals play a key role in his ontological system and only with the aid of them natural laws are justifiable. Propositions of natural laws deal with nature of entities, namely universals, whereas particulars instances by themselves are not able to establish a firm basis for natural laws owing to the fact that particulars refers to existent state of affairs. Following Aristotle, Lowe argues that Immanent universals are more reasonable. He holds that universals are abstract (by abstract, he means the entities that don’t have spatiotemporal features) because he thinks that concreteness of universals has some contradictory results (concrete entity is not abstract). We will consider strengths and weaknesses existing in his ideas. Authors believe that universal thanks to their different nature could be (and actually are) concrete.

Ancient astronomy, also known as Ptolemy because of Ptolemy's fame, consists of two parts: mathematical astronomy and physical astronomy. Discussions such as the primordial nature of the heavens, the sphericity of the sky, the refusal of the heavens to heal, and the discussion of the refusal of a vacuum in the astronomical universe led to religious teachings such as the principle of another universe, the physical resurrection, heaven and hell, Challenge the world. Therefore, it was necessary for Muslim theological schools and theologians to express their views on whether or not the board's views were in line with Islamic teachings on the issues of the Hereafter. The present study deals with the relationship between the two sciences of ancient astronomy and Islamic theology with interdisciplinary genealogy and historical context. According to their philosophical or non-philosophical approach, they have chosen one of the three types of confrontation against this challenge: silence or accepting the challenge and defending religious beliefs or have chosen to use astronomical data to justify theological teachings.

Knowing the essence of man and how he was created is necessary and inevitable for a better understanding of himself. Therefore, the main issue of this article is to express how human beings are formed in general and in essence, and its truth in particular in the Holy Qur'an and transcendent wisdom. By examining the documentary-analytical method and by examining the propositions related to this issue in these two epistemological systems, it is clear that although the view of the Holy Quran on this issue has not been merely an ontological study; There are similarities between the reports of the Holy Quran and the transcendent wisdom. However, from the point of view of the realism of the propositions, the reports of the Holy Qur'an are mainly aimed at expressing what and the stages of this human movement, and the transcendent wisdom has focused its attention on how this movement occurs. Also, in expressing the stages of creation, the transcendent wisdom deals with these stages in a macro way and with an analytical-rational approach, but the Holy Qur'an reports these stages in an objective and objective way from an intuitive and divine point of view. Hence, by comparative study of the propositions of these two epistemological systems, and with the help of the Holy Quran; A comprehensive and at the same time accurate point of view can be obtained in answering this question in order to get a complete picture of how human beings move.

Philosophical knowledge regarding God always was among main concern for philosophers. In Islamic philosophy the great philosopher, Avicenna has presented in his latest book Al- Esharat a unique way to display how we can come to know the existence of God. Calling this particular way as Seddigin his new approach provoked many discussions. Many thinkers have accepted his new way while putting forward some critiques against his approach. The aim in this research is to deal with Avicenna`s new approach and the writer attempt to defend Avicenna`s new approach by fulminating it on the basis of intuition. The question that is answered in this research is whether the new method that Ibn Sina has introduced about the God in the aforementioned book suffers from the error of inferring an example from the concept? In this regard, relying on the works of Ibn Sina, while presenting an intuitive account, the author will show that Ibn Sina in the intuitive analysis of existence shows the necessary being as the result of his analysis, and in this way he does not make the mistake of inferring an instance of the object from the concept. The result of this research is that the philosophical value of the method that Ibn Sina has presented in this book in relation to the knowledge of God is valid in the form of philosophical thinking and relying on theoretical concepts and has been a successful step within the framework of theoretical concepts.