نشریه پژوهش های هستی شناختی
پیاپی 24 (پاییز و زمستان 1402)

There is an ancient eager to know the truth of Being and to find an appropriate method for receive it appealing to reasoning or experience whether be experimental or mystical. Emerging rationalism, empiricism and intuitionism and so on has been the result of that efforts. Mulla Hadi Sabzevari, the famous commentator of Motaalieh School, has used several methods to analyze ontological issues and the article would focus on them, with a descriptive analytical procedure, to find which of them he most interested in. Research findings show that he did not satisfied to rational reasoning method even when he is engaging with philosophical issues in his works such as Description of Manzumah, Commentaries on Asfar, Commentaries on Shavahed al-Robubiah and Description on Divine Names and so on. Rather, Sabzevari with the help of a tasteful mystical method has connected the philosophical issues with issues  Love also plays fundamental role in creation and it is essentially the main source of creation.

The role of divine attitude in the theorizing process is one of the controversial issues, and of course accepting or rejecting this role can have important results. This is why this role-playing is investigated and researched from different angles. The main question is what are the ontological foundations of divine attitude and their role in scientific theorizing? In this research, with the analytical descriptive method and based on the review of library sources, some of the most important different ontological foundations of the divine attitude have been pointed out and stated that theorizing in its different stages can be influenced by the theoretician's divine attitude and be affected accordingly by this attitude. Ontological foundations, along with other foundations such as cognitive value foundations, epistemological foundations, etc., changes the spirit that dominates scientific theorizing, from the creation of subjectivity and theorizing to even the position of judgment.

Although the Neoplatonic school has been called as the last link and legacy of the chain of Hellenistic philosophical tradition, the combined and unifying characteristic of this philosophical school on the one hand, and the diversity of theoretical and practical tendencies and orientations within it on the other hand, raises a range of questions in the field of conceptual unity between Those trends are imposed on the researchers. Among the first questions, aside from the question related to the type and style of reading of the members of this school from the systems of Plato and Aristotle, it goes back to the ontological view of the philosophers of this philosophical tradition, which, although undoubtedly a reflection of the views of its founder - Plotinus - in the Enneads and especially the theory hypostasis. This article analyzes and compares the levels of existence among two early Neoplatonists - Porphyry , the student of Plotinus, and Iamblichus, the student of Porphyry - and their degree of affinity and loyalty to the basic structure of Neoplatonism's Ontology, and shows that with Iamblichus, there is a kind of fundamental rotation of the type of integration with the elements. Mystery and priesthood emerged in this system and were finally rebuilt in the framework of Proclus' school and his influential writings.

There are various viewpoints on the levels of creation and issuing the plurality of unity in the history of Islamic thoughts. Among them, Abu Hamed Ghazali and Ain al-Quzat Hamedani, despite their discrepancies with Islamic Peripatetic Plotinus in the theory of Emanations and oneness (Al-Vahed) principle, keeping theoretical aspects, tried to solve the problem through illuminations perspectives and with the discussion on light and manifestation. The present study implemented a comparative-analytical methodology to investigate the ontological view of Ghazali and Ain al-Quzat in issuing the plurality of unity. The findings represent that the concept of the Great Soul in the ontological system of Ain al-Quzat has similarities with Mutaa in Abu Hamed Ghazali's view. The Great Soul and Mutaa refer to a divine order responsible for creation and world regulation. Both viewpoints are examples of Mohammad’s light which is the first manifestation of Nour al Anwar (light of lights). Ghazali focused on its true knowledge aspect and Ain al-Quzat on its ontology. Although Mutaa and Great Soul have similar nature to the First Intellect of Islamic Peripatetic since their relations to God is like the relation between light and the source of light, they lack true existence and agency. Therefore, rejecting the linear and sequential order of creation, both thinkers raised the view of stewardship or the coexistence of the creator with creatures.

If we consider the belief in the existence of something independent of the mind, regardless of why and how it is, the most minimal claim of the ontological realist point of view; Many positions that are attributed to anti-realism are not anti-realist. However, different viewpoints face problems in explaining this external truth and determining the ratio of scientific knowledge to it. In the meantime, the critical point of view, in addition to believing that scientific knowledge is derived from truth independent of the mind and constant of the external world, considers it to be dependent on mental and conceptual frameworks and results in a kind of fluid ontology. Scientific activities in this approach try to validate the most available criteria to describe reality and choose the best explanation. In this article, the critical point of view and how to explain the ontological approach based on Ninilotu's theories will be discussed. Ninilotu, one of the pioneers of critical realism in the scientific field, tries to support tropical realism based on Williams's category theory by introducing tropes. Based on this, the external reality (including the external object and the partial attributes related to each object) is formed by the conceptual activities of humans and is manifested in the form of language.

According to many evidences, Mulla Sadra has experienced three philosophical journeys of the originality of nature, the originality of the existence of gradational oneness, and the originality of the existence of personal oneness. Now, the main question is whether the following issues of causality are also affected by these three journeys or not? In this article, we have analyzed some important issues related to the issue of causality with analytical, citation and rational methods to determine how the event evolutions and to find out its connection with the three mentioned journeys of Mulla Sadra. In the issue related to precession and recency, the aspect of precession and recency which is based on causal and effectual relationship, have been transformed due to the difference of different interpretations of causation based on three journeys. The precession and recency of bẽl-māhiyyā (= in nature) is proportional to the first journey, the precession and recency of bẽl-ḣaqqiqậ (= in reality) is proportional to the second journey, and the precession and recency of bẽl-ḣaqq (= in veritable) is proportional to the third journey. In the issues related to the relationship of negation with the issues of philosophy, according to the first journey, the issues of negation are related to philosophy, while according to the second journey, the issues related to negation are left out of philosophy, and according to the third journey, these issues are replaced by arcane and manifestation. In the issue of divisions of cause and effect, according to the first journey, the division based on the originality of existence, sharing in spiritual, and the principle of gradation cannot be proposed. According to the second journey, the divisions of cause and effect are stages of a single truth, and according to the third journey, they are manifestations of a single truth; therefore, the divisions of cause and effect according to the three journeys have different characteristics. In the issue of the souls of the three models according to the three journeys, there are three types of existential, substantial, and accidental, but according to the final point of view of Mulla Sadra, existence is only unique in the first type and the rest of the existences are completely dependent on this Existence (= Allāh Taālā).

Nietzsche's anthropology is based on the foundations of materialistic and empiricist thoughts and has reflections worthy of attention. The present research has been done with the descriptive-analytical method in the field of anthropology from Nietzsche's point of view and its consequences in the opinion of some Islamic thinkers. Some of the findings and results of the research are as follows: Nietzsche, by denying rationalism, pushes man to the border of absurdity, then to save him, he tries to institutionalize the belief in man that power originates in him. In this regard, in Nietzsche's view, the superman is a person who has brought all his power to the fore to dominate others as much as possible. Whereas, in the eyes of Islamic thinkers, man has two dimensions, material and spiritual, and the negation of rationalism and confronting divine thoughts is the cause of discrediting wisdom. They believe that power is realized in an independent way for God, and although power is desirable for humans in some cases, it is ugly if it is aimed at oppressing others. According to their belief, the source of Nietzsche's nihilism is the negation of spiritual matters and the idea of godliness, because closeness to God as a basic goal gives identity to human life.

School as an institute that is formed to teach people how to encounter problems during life, deserves further attention. Because it determines the path of many people and the being-in-the world and has a matchless role in making them ready for performing their duties to themselves and their society. But it seems that many basic and effective subtleties related to schools have been underestimated and covering them has been ignored though longish time passed since the establishment of new schools. The researcher thinks that not defining and not expressing important philosophical concepts like place, time, learning and social essence cause a phenomenon that divests students of amazing existence. School shouldn’t have been considered a dogmatic and inflexible place in which there is no opportunity for student's estimate. The concept of a place of school should have been expressed as a consideration of students, students' relation with their city and their society, and generally their relation with their era. Here instead of common questions, we should ask "Where is the school?"

Man and his type of encounter with existence have a very high importance and place in Shariati's thought. Basically Shariati's ontology and anthropology are in strong connection with each other. Therefore, we can ask what view Shariati's ontology presents about man and his relationship with "other"? The result is reaching the duality of monotheism and contradiction, as the most important unsolvable problem in Shariati's ontology. This issue cause’s dialectics to prevail over Shariati's thought. The centrality of the dialectical movement in Shariati's ontology forces him to equate man with rebellion and encounter with popular religion and the modern world, and this subject of "being in the world" puts man under the shadow of the passion for liberation and destroys the possibility of the desirable encounter with “other”. Shariati sometimes provides discontinuous possibilities that indicate the human subjectivity and a favorable attitude towards "the other", But in the whole of his thought system, these possibilities collapse and in the best situation, the ideal encounter with the other will be an unformed situation in his thought.

Mysticism and philosophy have different methods for recognizing truth. One is organized on the basis of rational demonstrations and the other with heartfelt intuitions. This methodic difference, however, will not lead to confrontation of content, because if they go forth based on the rules, each of them will achieve the truth, i.e. the single graded truth whom each of them will find in proportion to their own capacity. The difference of these findings is longitudinal and graded, not traverse and confrontational, in a way that one single external truth is found in both upper and lower levels of perception. As a result, the propositions originated from demonstration and intuition support, not falsify, one another. Thus, mystical propositions are rational, not irrational or anti-rational. On the other hand, each of these methods have superiorities over others, which makes their mutual interaction essential. Some of the most important consequences of this interaction are as follows: (1) the role of reason in assessing, imaging and proving the intuitive content; (2) the role of intuition in deepening the image of the problem, finding the middle limit, and increasing the rational certitude. The present article uses a descriptive-analytical method to explain the graded linkage of mysticism and demonstration as well as their mutual interaction.

Talking about soul and body has always been an important topic. The most important issue in this context is how the soul, as a single existence, relates to the body, as a material existence. Various thinkers have proposed theories to solve this problem. In the present article, which is written with a descriptive-analytical method, we have discussed the theory of identity - as one of the most important theories in the philosophy of mind - and the view of Mulla Sadra - one of the most prominent Muslim philosophers. The conclusion of the research is that there are commonalities between these two theories, including the negation of essential dualism and the negation of the combination of a single entity with a material entity and differences, including the acceptance or non-acceptance of the existence of "self", the acceptance or non-acceptance of the singleness of the self, whether it is the same or not (including There is the sameness (a type or example) of each of the physical and mental phenomena, the return (reducibility/deliverability) or non-return (reduction/indeliverability) of mental phenomena to physical phenomena, negation or acceptance of mental causality.

Talking about the first origin of activism in Islamic philosophy has a very long history in ontological discussions and the common view is beginning action from cognition and acknowledgement of benefit. But considering his different basics in Psychologyand ontology, Mulla Sadra reveals other views compatible with his existential doubt. The current study aims at revealing the “first origin” of activism in soul based on Mulla Sadra’s thought framework using existential analysis of action issuance basics, not only the conceptual analysis. This origin which is obtained after analyzing his positions specially comparing “action issuance in soul” with “the universe creation in God Almighty” and also comparing his positions with mystics’ view, may be called inherent love or self-love in activism. The origin of activism according to this idea is the inclination of essence existential perfections statement and the love to describe them at the level of external behavior and action is nothing except the essence revealed at the level of human features and then at the level of natural behavior. This idea also causes deeper understanding of “need” and its appearance in reverse perspective and analysis.

The issue of distinction between existence and quiddity has been openly raised in Islamic philosophy; but there is not agreement regarding the origins of this issue. This article claims that in Uthulujiyya, in the topic of "intelligence", we can find the traces of “distinction between existence and quiddity". In the fifth Mimer of Uthulujiyya, he equates the term "Ma howa")ماهو))what question) with "Lema howa") هو لم)) why question) in the intellect and in other beings it is considered entirely different questions. What is meant the identification of these two sort of questions: the "Ma howa")ماهو)and "Lam howa") هو لم) in Intellect? Is it possible to consider the two terms "Ma howa")ماهو)and "Lema howa") هو لم) in Uthulujiyya in the subject of reason as "existential" in which the root of the problem of distinguishing "existence and nature" can be investigated? In this article, we intend to examine this issue conceptual-extensional and creatively. In terms of concept, let's explain it through definition, and its examples in the world of reason and matter, and in terms of innovation, we should examine the problem with complete innovation. Therefore, it is necessary to first explain the terms and words used for "existence" and "essence" in the Enneads Uthulujiyya and the understanding these books have of "existence" and "essence" and then to examine "Ma howa")ماهو)and "Lema howa") هو لم) and the issue of existence and essence in the intellect in terms of concept and examples. The method of this research is descriptive-analytical.

In the preface to the second part of his book Ethics, Spinoza claims that he intends to deal with matters that lead to the knowledge of human highest happiness. At the end of the book, he declares that happiness is an intellectual love for God. Since the love of God is considered the highest human happiness according to Spinoza, it is necessary to understand what he means by the concept of divine love. In the third part of the book, he analyzes human emotions to explain human happiness and freedom, and defines love as a pleasure that is to consider together with its cause. He thinks that when we achieve intuitive knowledge, i.e. knowledge of God, we may experience an intellectual love for God. In addition to being the basis of human happiness, this love also affects the quality of his life. This article explains the nature of the emotion of intellectual love for God and its moral and social functions according to Spinoza, and has come to the conclusion that this love leads to the releasing of human beings from the suffering caused by passivity, attaining peace of mind, achieving virtue and happiness and observing death unimportant and being not afraid of it.