نشریه تاریخ فلسفه اسلامی
پیاپی 5 (بهار 1402)

One of the wide-ranging and important topics is human and anthropology and his place in the geometry of the world of creation, which has been discussed from various perspectives throughout history, and this issue has also been considered in the intellectual literature of humanities and Islamic sciences. For this reason, the discussion of caliphate and the position of divine caliph of human is important in the thought system of thinkers, and in the intellectual system of Islamic philosophy and education, some thinkers have considered the final ascension of a human being as his divine caliph, which is associated with "knowledge to name". In this article on the truth of the caliphate of man and its realm in a descriptive-analytical way, emphasizing the thought of Allāma Tabātabāī, it has been led to the conclusion that the caliph is the perfect manifestation and reward of God which caliphate's territory includes all the worlds, and the sufficient condition and criteria for obtaining and holding the caliphate is the amount of benefiting from knowledge in the divine names, which includes all mans.

Allāma Tabātabāī has used the theory of i'tibārīāt in the analysis of various phenomena such as knowledge, the language of religion, the relationship between the appearance and the interior of religion. According to Allāma Tabātabāī the language of religion is i'tibārī; That is, it forms a set of validity of the language of religion in the field of education, which go back to the facts. The discussion of i'tibārī versus real has been raised in the works of the Allāma Tabātabāī in two different ways: Epistemological discussion and ontological discussion. In addition to these two, we can also talk about i'tibārī phenomenology. What is meant by “i'tibārī phenomenology” is the study of the emergence of human relationships with the world and other objects in the form of i'tibārī matters. Man's relationship with other objects is based on four types: real-real; real- i'tibārī; i'tibārī-real; i'tibārī - i'tibārīāt. This latter type is a i'tibārī relationship with something that a person accepts without going back to the reality and simply based on the relationship with other baseless i'tibārīāt. We called this type of i'tibārīāt "absurd i'tibārīāt". One of the most important types of nihilism that can be seen in the cyber space is i'tibārī nihilism, and various forms of it can be seen in this space. Technology and virtual space has brought with it a lot of absurd i'tibārīāt and has trapped a person in the dungeon of i'tibārī nihilism. The only way to get rid of them is to return to real i'tibārīāt; i'tibārīāt that are rooted in reality. The existential relationship that new humanity has found with the cyber space and technology has replaced the relationship with the sacred and God.

Philosophers consider perceptual, passionate and practical origins as the beginning of Human action according to Allama, The will in the process of the action is independent of perceptual and passionate origins. The research deals with Allama's innovation in this field with a descriptive analytical method. AlFarabi and Avesina believe in the efficacy of alanayyah and consider perception as the main origin of action. Desire and will are considered as a requirement for the perception Central believe in the oficacy of manifestation. Sadra analyzed abstract perception while discovering details as the main origins of the action and he sees will as a requirements of perception and desire as the origins of action. ln this way with the intensity of desire will is a type of desire. Allama does not consider perception and desire as the main origins of the action from his point of view existence is the origin of the action perception and desire are inherent qualities not actual as an imperfect cause the affect the realization of the action but the perfect cause is existence and it reach the stage of action with Will. According to Allama the real is the main origin in the realization of the action.

Islamic epistemology is one of the nascent sciences in the system of philosophical sciences. The purpose of this article is to explain the necessity and relation of this knowledge with other human knowledges by the method of intellectual analysis of the epistemological identity of this knowledge, and then portray the story of this science among Islamic sciences. According to the most important findings of this article, the great contemporary philosopher Allāma Tabātabāī should be considered the founder of this knowledge in the Islamic world, who after the arrival of materialistic philosophies and positivist ideas of the West to Iran, he correctly understood the necessity of this to deal with these ideas in a scholarly manner. After him, other contemporary Muslim philosophers continued this path and expanded this knowledge by organizing, classifying, and codifying epistemological issues and deepening and consolidating its issues by theorizing; As they used epistemological views in solving the problems of other sciences, especially religious knowledge. The use of epistemology in explaining Islamic teachings and defending them against the onslaught of views imported from Christian theology has been one of the most brilliant results of the presence and expansion of this knowledge in the realm of Islamic intellectual sciences. It seems that in the future, one of the most important fruits of this knowledge can be providing the epistemological foundations of human sciences.

One of the criteria that has been used for distinguishing and compiling sciences since long ago is the criterion of “essential accident”. By having this criterion, scientists will be able to put together propositions specific to a certain subject correctly and in a logical order, and draw a specific boundary for their desired science. However, Ayatollah Mesbah introduces problems to this criterion, which makes this criterion invalid in the Philosophy. This article tries to explain with a descriptive-analytical method and according to the available references, first explain a summary of the criterion of “essential accident”, then discuss Ayatollah Mesbah's problems with this criterion in compiling the Philosophy.       The “essential accident” nature of the predicate for the subject depends on the achievement of two major conditions, namely "inherence" and "priority", and the problems of Ayatollah Mesbah are also related to these two; However, it is possible to answer these problems by paying attention to the problem of the participation of term and proof and also comparing the conditions of philosophical secondary intelligibles to the predicates of the subject the Philosophy.

Various viewpoints have been expressed in favor and against physicalism; But the requirement for accurate assessment of physicalism is to have a correct understanding of physicalism. In this article, apart from criticizing physicalism, we want to reach a correct understanding of physicalism. In the meantime, understanding what the physical is has a key role in defining physicalism. There are two well-known views of physics: “object-based” and “theory-based”. In the first view, the physical is defined on the model of exemplary physical objects; that is, it is a physical thing that has the property of physical prominent objects. In the second view, it is a physical that the physics discusses it. In the present article, we will show that both views have problems and we must replace the two mentioned views with a third view in understanding the physical. According to our belief, the correct perception is the “property-based” view. Among the “property-based” views, the most recent theories about the material-immaterial distinction belong to Ostad Fayazi, who introduces the property of standard of physical as perceptibility. While criticizing his point of view, we have finally introduced the "talent of realization in the world of physic" as a distinct and original difference between the physical and the non-physical, and in the meantime we have reached other results.