نشریه تاریخ فلسفه اسلامی
پیاپی 6 (تابستان 1402)

The philosophy of action is a trend in contemporary philosophy that has a close relationship with the fields of philosophy of mind, ethics and human sciences, and the pursuit of its issues about human action and what it is will have implications for the scientific and philosophical discussions of these different fields. Despite the extent of the discussion of action in the history of Islamic thought, the study of Allameh Jafari's works shows that few Muslim thinkers like him have analyzed human action in detail. Realizing the necessity of this discussion for human sciences, Allameh has followed this issue and during his discussions, he has examined the points that are important for the philosophy of action today. In Jafari's theory of action, action is introduced from the category of action (or, in other words, event) and its attribution to the human "I" has a special place. Also, Jafari considers the three components of will, decision and discretion as the means of "I" to realize action, among which the component of discretion is considered the most important component. Finally, the action is defined based on the causal relationship between these components with the human soul, psyche and body in such a way that the basic action is the movement of the soul and after that, the change in the psyche and then the nervous system of the body.

What is presented in this article is the explanation and confirmation of three claims about the Knowledge of religion of Muslim philosophers: First. Muslim philosophers influenced by Plato and Aristotle have considered man as a social being. This means that man continues to live and survive in the form of presence in city, and the formation and survival of city requires law. But the law they introduce for the administration of city is not a human law, but a divine law, and that law is nothing but the divine religion. Therefore, according to Muslim philosophers, the nature of religion is the law. Second. Since Muslim philosophers have considered religion as a law, they have never questioned the existence of this law; That is, they have not asked what kind of existence religion as a law has in the outside world. Third. Although Muslim philosophers have expressed ontological points under the concept of religion as words and books and the like, they do not consider religion to be ontologically authentic. They have never had a coherent, codified and independent discussion about religion from the perspective of ontology. The basic question about religion, which has been neglected in Islamic thought and culture so far, is this: How does religion exist as an entity? The difference in approach regarding the existence of religion will cause a difference in the way of encountering religion and establishing a relationship with religion. Therefore, the ontology of religion is not just a theoretical discussion and it has many practical effects.

In this paper, with the method of rational analysis of innate from two ontological and epistemological aspects, the aim and the following results have been obtained: In terms of ontology, innate is a special creation and the way of human existence; Man is not born like a white board or a shaped dough, but the man’s theoretical and practical intellect is created in such a way, that in two fields of insight and tendency, has talents that direction is to become a human being. Innate has characteristics such as universality, non-acquiredness, indestructibility, graduation ability, human guidance, possessing different levels of practicality, including the levels of reproachful, inspiration, and certainty, etc. In terms of epistemology, innate is not a separate and independent source next to the sources of knowledge, but it is in the field of the source of theoretical intellect, and in terms of practical intellect, it is a level of intellect that has the property of intuitive perception. This paper is important because innate is the foundation of human sciences and, from another point of view, the ontological and epistemological explanation of innate, is of special importance in abstracting educational and cognitive tools and implications.

Understanding the Transcendental Philosophy and researching it as a systematic system in Islamic philosophy and explaining the type of research done in its different fields, requires attention to the foundations and the type of methodology that prevails in it so that the various contents presented in it can be well understood. In order to eliminate doubts and explain this presence, while expressing the methodology of the Transcendental Philosophy, the capacities and growth of this philosophy in the direction of Islamic philosophical research are revealed. The Transcendental Philosophy describes the coherent relationship between philosophy and religion and mysticism, whose philosophical explanation of methodology can be considered as a macro model for expanding and deepening the research of related religious knowledge. Therefore, while explaining the methodology of the Transcendental Philosophy, the nature and foundations of the special method of this philosophy, that is, the illuminating-discussion method is discussed in which intuition and reason are gathered. Also, to explain the general method of this philosophy, that is, the nature and foundations of Mulla Sadra’s use of religious texts and theoretical mysticism in the Transcendental Philosophy have been discussed.

Bergson's philosophy is based on the two basic issues of real time or "Dirand" and "intuition" and there is a deep connection between the trinity of "time", "movement" and "intuition". Bergson believed that true philosophy is based on intuition. In this pure intuitive union, man does not get locked up and captured in himself, but finds a kind of sympathy and harmony with the existence and reality of Ceylon. Here, "came out" means freedom from limitations and freezing. In Suhrawardi's philosophy, the problem of intuition is as a way to find the truth, which is preferable to reasoning and proof. Therefore, compared to other methods of discovering the truth, originality with receiving inner things, discovery and intuition, and for this reason, Sohrawardi's philosophy can be called "authenticity of intuition". The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.

The topic of humanity and philosophical anthropology have been indispensable in human history, and a true depiction of man's status in the creation is foremost in theistic religions. In the lofty view of Allama Javadi Amoli, the essence of humanity is described as "the theist living being" who is perfected on the foundation of religious doctrines with the possible telos of the arch of human ascention being "the Comprehensive man", a doctrine treated in the literature by such philosophers and mystics as Ibn Arabi and Mulla Sadra who consider the Comprehensive man as the theophony of all Divine attributes of perfection and beauty, and the credit for innovation of the term "Comprehensive man" in the Islamic tradition going to Ibn Arabi.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.