نشریه تاریخ فلسفه اسلامی
پیاپی 1 (بهار 1401)

Every philosophy, or more precisely every philosophical system, has a system on which the basic principles of that philosophy are based. Meanwhile, the Philosophy of Illumination is not out of this rule. This philosophy is based on principles, the most important of which is the element of "intellect and intuition". This article intends, after defining philosophy and philosopher, knowing the two is not unrelated to knowing the intellect and intuition, examine the intellect and intuition, according to the content of the article, separately, according to the illumination data in the Philosophy of Illumination, and then explain the position of these two elements that make up the Philosophy of Illumination, based on the works of Master of Illumination’ (shaykh al-ishraq), and then draw the main position of these two elements in philosophy, then I explain how the interaction between intellect and intuition in structuring the Philosophy of Illumination, and briefly examines it according to the capacity of the article.

The subject of this article is how Mulla Sadra uses intuitive knowledge in the primary of existence. One of Mulla Sadra's important sources in the foundation of the Transcendent Philosophy is intuitive knowledge. He has used this type of knowledge not as a mystic, but as a philosopher and seeks to prove these mystical teachings. The issue of the primary of existence is the basis of many of Mulla Sadra's innovations in philosophy, and the traces of intuitive knowledge can be clearly seen in it. Sadr al-Muta'allehin attributes the belief in the primary of existence to attaining the meaning of existence, and this is something that is not possible except with intuition. He pays attention to the words of previous mystics in proving the primary of existence (asalat al-wujud) over essence, as well as some arguments for the primary of existence. Issues related to the primary of existence such as the relationship between existence and essence, the true precedence of existence over essence, the possibility of poverty and the connective existence are among the other issues that are influenced by intuitive knowledge.

The rule of subordination is one of the most important philosophical rules. Davani presents his special analysis about this rule. We should present his analysis in all his texts. Davani s theory of predication is conceptual difference and existential identity. He develops the identity. With this development Davani presents a new attribution theory. The rule of subordination consists of three parts: the existence of subject, the existence of predicate and the existence of subject before the existence of predicate. In Davani s opinion the existence of subject is essential but the existence of predicate is not essential and the existence of subject before the existence of predicate is not essential too.

The subject of this article is to study the difference between the way of knowing intellectual forms and sensory and imaginary forms according to Ibn Sina. According to what is known, knowing the scientific forms is a direct and immediate science according to Ibn Sina. The purpose of this article is to distinguish between the knowing intellectual forms and the knowing sensory and imaginary forms. It is understood from Ibn Sina's texts that there is a difference between the knowing intellectual forms and the knowing sensory and imaginary forms. The knowing intellectual forms is a direct and present science; while the knowing sensory and imaginary forms is a mediated and productive science. Such a distinction goes back to Ibn Sina's foundations in ontology and psychology. Ibn Sina, by believing that, firstly, intellectual forms are abstract things and as a result direct knowledge is possible to them, and secondly, the truth and reality of objects constitute their existence and existential mode, was able to prove the present knowledge in rational forms.

Aristotle's commentators have gone to great lengths to explain the question of reasoning and to determine what active ntellect is; Some have called it the actuality of the human soul, others know it as abstract being, and still others the God. IbnSina believes that the active intellect is the last intellect in the chain of intellects, which in addition to its ontological role, also has an epistemological effect and renders rational forms on the soul. He cites reasons for the soul's need for an active intellect, each of which seems to be subject to scrutiny and critique, but the most important of which, based on the Aristotelian idea potentiality and action, is requirement to an external factor in the transition from potency to action. In his view, this external factor is an abstract and comprehensive substance of intellectual forms. According to him, although active intellect is the last intellect in the chain of intellects, but due to the casual relationship between them, the act of this intellect can be attributed to the whole chain of intellects and even God.