نشریه تاریخ فلسفه اسلامی
پیاپی 4 (زمستان 1401)

The problem of this article is criterion of causality in the view of Mulla Sadra and philosophers after Mulla Sadr. The criterion of causality refers to the criterion of the need of things for a cause. There are generally five opinions about criterion the need for the cause: Some consider the need for a cause to exist, which is mainly materialists; some the criteria return the need to origination (huduth), which are mainly theologians. The Peripateticistand and Illuminationist philosophers and consider the criterion of need to be an essential contingency. The fourth view about causality is the poverty contingency, which is based on the primacy of existence (asalat al-wujud). By criticizing the essential contingency, the Sadrai philosophers consider the criterion of the need of the affected to the cause as the existential poverty of the effect, which accompanies the effect both in its origination and survival. The poverty existence does is not thing that poverty to occurs on it, rather, poverty and lack are the same identity and essence. However, regarding the fifth view, it should be said that some philosopher’s arguments in the poverty contingency are not sufficient and have challenged this view. According to the narrations from some Imams, it seems that the criterion for the need of the effect is in the existence dependent on another. In addition to having the advantages of the view of the poverty contingency, this view is free from its faults and correctly explains the criterion of causality

The nature and perfection of man in view point of Roger and its critique based on Sinaitic philosophy is the subject of this paper. The school of Humanism is one of the most important schools of psychology of the twentieth century, which has serious criticisms of other schools of psychology, especially Psychoanalysis and Behaviorism. The reason for the tendency towards humanistic psychology was a situation in which psychology had been condemned for years and, by limiting itself to the study of behavior, had neglected man himself and instead focused on secondary factors. Rogers is one of the most influential psychologists in the school. As the inventor of the "person-centered treatment" method, he played a major role in advancing this school. The turning point of Rogers’s psychology can is positive attention to human beings. But while Rogers' views are progressive compared to those of previous psychologists, they do have significant drawbacks. In this paper, the principles of human nature and human perfection in Rogers psychology are analyzed and critiqued using Avecinna’s philosophy.

Paying attention to the verses and narrations shows that although in some parts of the worlds after death, the way of repentance is briefly closed; But in other stages of the hereafter, this chapter of God's mercy is still open; and people suffering from punishment can truly repent; rather, God, with His vast mercy, provides arrangements in the worlds after death so that the guilty people who did not become believers in the world can consciously and voluntarily repent and become believers, and in this way, they can even be freed from the eternal punishment of hell. Verses 85 to 87 of surah Maryam and verses 22 to 24 of surah Furqan are among the verses that indicate the permissibility or the occurrence of repentance in life after death. And among the verses that indicate the end of the punishment and the removal of the eternal punishment, there are the verses that indicate that the punishment for the wrongdoings of the criminals in the resurrection is exactly the same as their practical or belief sins that were committed in the world; because the requirement of the unity of sin and punishment is that by repenting of this practical or belief sin, the punishment that is the same as sin is also removed.

scholars of Islamic philosophy must determine their relationship with sense and experience so that they can achieve growth and in many cases production and recognize themselves as a living and dynamic stream in the world of philosophy. One of the topics discussed in the philosophy of knowledge is the relationship between the external senses and the judgment in proposition. This article, by using library resources and using descriptive, analytical and argumentative methods and historical and logical approaches, seeks to answer these questions, which are the views of Islamic philosophers regarding the relationship between the external senses and the judgment in proposition and also the analysis of the chosen theory in this matter. The result is that Islamic philosophers have not paid serious attention to the mentioned issue. One of the ways of knowing this relationship, which is also of interest to us, is analysis through the stages of affirmative and propositional knowledge.

The current research was conducted with the aim of philosophical-psychological explanation of the relationship between the soul and the body based on Islamic thought, emphasizing the view of Allameh Tabatabai. The findings were analyzed using qualitative content analysis (descriptive-analytical). Investigations have shown that Allameh Tabataba'i has made the philosophical foundations the main support of discussions in Quranic debates, and in some cases he has distanced himself from the method of interpreting the Quran to the Quran. Allameh Tabatabai, following the transcendental wisdom, believes that the relationship between the soul and the body is intrinsic and real from the point of view of Allameh Tabatabai, in such a way that they can never be separated from each other. The soul and the body with all the nervous and hormonal structure are two essences of different nature. The soul is immaterial and the body is physical and has material interactions. The reality of a person is his ego, and the body is a tool for the ego. Interactions in the realm of human existence are sensual activities, and the activities of the body as tools and underlying causes are associated with the activities of the soul, not that there is an independent thing called the activity of the body. In the psychological analysis of the relationship between the soul and the body, many cases of the effects of the soul on the body and the body on the soul were mentioned. Correct understanding in this category helps to find causes in behavioral phenomena and control them. The correct interpretation and analysis of the relationship between the soul and the body and the examination of different theories can be the basis for establishing scientific principles in this field.

In the Mulla Sadra’s expressions, we are faced with inconsistencies in the interpretation of the principle of presuppsition and its application. This article tries to find the root of these inconsistencies based on the arguments of Dashtakī and Dawānī in these two issues. In the following, we show what is the final basis of Mulla Sadra in the analysis of the principle of presuppsition, and of course it becomes clear how the Mulla Sadra’s inconsistencies in the cases of application of this principle can be analyzed. The existential propositions are one of the application cases of this Principle, and the difference in the interpretations of Mulla Sadra in the analysis of the existential propositions is due to the difference in his foundations in the analysis of the principle of presuppsition, and with the clarification of his final foundation in the principle of presuppsition, his final theory in the analysis of the existential propositions will also be clarified, and the it’s conflicting texts needs renovation.