فصلنامه آیین حکمت
پیاپی 49 (پاییز 1400)

The truth of the material body and substance has always been discussed and studied by philosophers, and there have been various opinions about it. Leibniz gives a special explanation of the truth of the body by inventing the concept of monad and enumerating the attributes for it. The purpose of this study is to critique his views on the body and its characteristics based on the rational method in Islamic wisdom. The finding of the research is that although in cases such as proving substantiality for the body and the gradational perception for the absolute body, he approaches the transcendent wisdom, with the incorrect definition he gives of the concept of connection, he, in contrast to Islamic wisdom, views extension not as an essential property for body but as a secondary and transverse property; He also introduces the concept of "force" as the principle of objects by viewing the dimension and extension as something imaginary in body; While according to Islamic philosophy, force is accidental and may not constitute the substance and essence of body

In Islamic philosophy, the estimative faculty is introduced as one of the esoteric powers whose function is the perception of partial meanings. Philosophers have usually attributed the function of this esoteric power to the perception of love and enmity and the like from the meanings hidden in the voluntary actions of man and animals. Sadr al-Mut'allihin has made two major changes in relation to this psychic power. He has viewed the faculty as the low degree of human intellect for partials, firstly and secondly, he has extended its scope specifically, from the perception of some meanings embedded in the voluntary actions of man and animal, to the absolute perceptual perception of philosophical second intellects. In this article, using the analytical-descriptive method, we have first expressed the views of previous philosophers about the truth of the estimative faculty and the realm of its perceptions. Then, while expressing the interpretation of Sadr al-Mut'allihin of the truth of it and the extent of its perceptions, we have answered the objections to this theory. Finally, we have mentioned its effect on the quality of achieving the criterion of philosophical second intelligibles. The aim of this research is to show that our knowledge to the objects of philosophical secondary intelligibles occured by connecting this faculty to the outside, and there is no need to the complex design to abstract these concepts from external truths as thought by some contemporary philosophers.

A logical proposition may be conditional or unconditional. Condition is expressed in propositions with specific purposes. Logic, which is responsible for analyzing propositions and expressing its judgments, has introduced propositions in which different methods of condition are presented. This article seeks the possibility of condition in propositions and presents different methods of condition in them. The next purpose of this article is the function of condition in each and expressing their distinction. A proposition has elements and components, and the conditions can be considered for each of them. Condition in propositions is related to judgment, direction and subject. The judgment in propositions is undoubted. Therefore, if a judgment is suspended and conditional, it is stated in the form of a conditional proposition in order to include suspention and undoubted states both. Other forms of condition are in the form of predicative propositions and more in the subject area. Conditional modified propositions are those in which the condition refers to the direction, and in real, conditional, hypothetical propositions the condition relates to the subject

In a major categorization, there are three different views on Mulla Sadra's methodology; it has been taken as 1) tautology; 2) an Eclecticism of the peripatetics, intuition and theology, and 3) a description of the various views and opinions. While Mulla Sadra seems to have a fourth method called "hierarchy". The hierarchy of Mulla Sadra's method is influenced by the discussion of skepticism, which is his epistemological and ontological basis. The property of Mulla Sadra, using such hierarchic method, goes through stages and hierarchies in explaining philosophical issues. First, he describes an opposite view and, then, criticises it and finally explains his own views. Therefore, Mulla Sadra has a special movement in expressing philosophical issues, while considering both external and internal aspects. This study, while describing and criticizing the three mentioned views, explains the fourth method and spreads it to Sadra's methodology in theology in a special sense.

The present paper uses the method of library-software collection as well as analytical-critical and argumentative data processing with the aim of explaining, analyzing and criticizing their views and bases on the descent of Aadam and his ascension in order to respond to the questions in the field and to examine the two main views and their principles in this regard. It concludes that - contrary to the views of some Islamic commentators and theologians - a contradiction between descent and ascent, honoring and promoting does not exist; rather, by explaining the foundations of the theory of the sages of transcendent wisdom and Muslim mystics about the necessity of Aadam's descent, for the ascension and dignity of man, and by criticizing and questioning the foundations of opposing views that have considered descent as a kind of demotion, also by presenting two analyzes and the theological and mystical explanation states that Aadam`s descent has been the only way for his ultimate perfection, and that descent has nothing to do with legislative sin or leaving the first, tarki `ula, and expulsion from heaven, and finally degrading one's position. Because, in fact, the descent is the expansion of the existential radius of human truth and the usage of what available in the material world for ascension. Books and articles have been written about the descent of Adam and the answers to questions about it; But the main concern was not one of the main questions of this article; while the answer to it is the way to answer those questions and the basis for solving them

The division of beings with regard to their essential attributes and characteristics is one of the first step taken by a philosopher with an ontological view. Some inherent attributes of a species differentiate between individuals of that species and individuals of other species, which means including attributes in a species. Also, sometimes some characteristics of one type prevent the influence or direct influence of people of that type on / from people of another type. The division of beings into immaterial and material and its requisites can be considered as the basis and root of many philosophical theories. According to Ibn Sina, Sheikh Ishraq and Mulla Sadra‌, all beings in the universe, even the Almighty, are necessarily part of one of these two types. According to them, the inherent characteristics of these two types are such that it is impossible to directly influence each other. Attributes such as perception as an essential attribute of immaterials and those such as potentiality or talent, extension and ability for sensitive pointing as attributes of material beings can be obtained in a scattered manner from the works of these three philosophers. Important issues, such as how the higher causes of existence relate to other levels,‌ how of the soul`s way of attaining knowledge‌ and the nature of memory, may be related to the division of beings into immaterial and material and its requisites. Therefore, in this article, in addition to examining the inclusion or exclusion of the mentioned attributes in one type, the refusal of immaterial and material connection according to the other theories of these three philosophers and the general rules governing philosophy are discussed