فصلنامه پژوهش های فلسفی - کلامی
سال یازدهم شماره 3 (پیاپی 44، بهار و تابستان 1389)

Islamic philosophers used Primitive Predication and Common Predication in two different meanings: 1. as in the proposition 2. as in the subject. Primitive Predication and Common Predication, in the first meaning, are defined as “intentional identity” and as “extensional predication” and in the second meaning, as “intending the intension of the subject” and as “intending the extensions of the subject”. Primitive Predication and Common Predication, in the second meaning, are precisely the Natural and the Non-Natural propositions. In this paper, by examining various applications of Primitive Predication and Common Predication, we deal with the fundamental differences of the mentioned meanings and formalize them by Modern Logic. At the end, we show how Modern Logic can transform the differences into similarities.

The principle of Basit- al - Haqiqah (indivisible nature) is one of the key principles in Sadraian philosophy. The analysis and explanation of this principle is one of Sadra`s innovations. Among the previous philosophers, Plotinus can be regarded as the exponent of this principle; however, as regards the power of reasoning, he is far too inferior to Sadra. In Sadraian School, there are two versions of this principle: multiplicity in unity; and unity in multiplicity. Sadraian philosophers agree on acceptable meaning of multiplicity in unity and to be it included in this principle. But they disagree on acceptable meaning of unity in multiplicity and to be it included in this principle.

The argument from design, as one of the ways of proving God’s existence, has a long history in Islamic theology (Elm’olkalam). However, there are so many problems with it.The main concern and the main concern concentrate in the definition of design. In other hand there is not a definite lesson to limit the design to the order of ultimate cause. And this is possible to construct the proof independence on the design to the efficient order. Need to a goal is central point in the proof by order to ultimate cause, and determination to that goal by experience in a difficult action. Philosophical reasoning to determinate the goal will conclude in its explicit although that proof can resolve many problems.

The inspiration of the divine facts from God to the messengers was not always the one way, but in different manners. These ways limited to three in the verse 51 of Surah Shoora; in this verse, "Revelation," "Behind veil" and "to send a messenger" are considered as divine speak (Taklim) to the prophets. The first type is named Revelation; however, here, all three types are called revelation. Perhaps the best way to understand the first kind is to search the concept and examples of two other kinds; because although all the three kinds are the same in being the speak (Taklim) and in the result, i.e., transmission of the message, apparent meaning of the verse shows that they are different in the method of the transmission of the message. The Revelation (Vahy) is direct and without any mediator, but the two other kinds are indirect and through the mediator, i.e., veil or angel. This article tries to explain these kinds of the revelation concentrating on the Revelation. The presupposition of this essay is that this speaks regarding the Quranic revelation was speech act.

The problem of evil has been one of the most philosophic problems. Proportion among problem of evil and existence of god and his qualities in history of philosophy have was problem, so philosophers and theologians in history render various resolutions for the problem. These resolutions could not success for non- comprehensive. Therefore, this paper Complex approach expresses an ordered package of resolution.

The other worldly punishment or reward is considered as one of the most important issues in all divine religions. Muslim scholars have relied upon Islamic texts and the Quranic verses and traditions in addition to theological and philosophical arguments in order to understand the essence of other worldly punishment and reward. However, they are not unanimous on this matter.Although, they all agree on the permanence of the reward of the next world, some believe that the punishment of the next world will not be forever.They have put forward some rational arguments in addition to some Quranic verses and traditions. This article is intended to consider this issue with two different approaches, Quranic and traditional.

Qadi Saeid Qumi is one of the few shiite thinkers that strictly disagrees to god's essence qualification to Names and Qualities; and in this way, tends towards God's pure transcendence. He interprets his assertion by emphasis on heterogeneousness between God and creatures and negation of any cognation between them and by a linguist and conventional inference of Name and Quality meaning.This theosophical mystic has counted his own point of view in requirement of follow in divine prophets and Hadiths and transmissions of impeccable Imams and has affirmed that, by many rational and scriptural proofs.In his view, intelligent, scholars, divine prophets and impeccable’s having attributed qualities to God in expediency of common peoples, but God is transcendentalist of any Qualities in fact itself.In this article, We have researched and interpreted, in critical approach, point of view of Qadi Saeid Qumi in negation of Names and Qualities of God's essence, and have indicated, this point of view, not only disagree to intellect but also inconsistent with scriptural

This essay tries to explain the place of original freedom in Kant's thought according to Heidegger's interpretation. Original freedom, according to Heidegger, is based on transcendence. Human beings can transcendent from beings level to being only due to their special relation to being and with this transcendence they can release themselves from everydayness. Kant, according to Heidegger, was aware that human essence is in its transcendence and he based his critique in every three realm of pure reason and practical reason and judgment on this truth. In the first critique, that is, in cognition, this truth is appeared as cognition requires pre-conceptual comprehension of beings, in ethics the freedom is disclosed in self-submission to the moral law and spontaneity of will. But in appreciation, freedom is not limited to any limit and condition. In other word freedom is released from limitation of concepts and purpose, possession and desires, and pre-determined laws. So in art realm, freedom is original freedom. The ontology of appreciation is thus central to the critique of judgment and to the ontology of knowledge and ethics, because appreciation fully discloses, through joy full participation in the harmony, the ground of the pure reason, practical reason and judgment.

This paper is concerned to provide an overview of Ibn Arabi's ontology through the axioms, which are either implicit or explicit in his works. The axioms to be considered are those concerned with the Divine and Created Orders of Being. They are both described and explained in order to show their role in the explanation of Being and its orders. The axioms mentioned in this paper are thought to be enough to picture the totality of Ibn Arabi's ontology, although there may be other axioms that can help give a more detailed picture.

In this paper, according to very Allamah's works, we try to consider if he is truly a theologian or a philosopher. On the base of this inquiry there are only eight cases which he, in the face of philosophers, chooses theories of theologians in preference to philosophers. Of course three cases of them were rejected and we are not justified to call him a theologian. Also twenty one cases are mentioned that he, in the face of theological theories, prefers theories of philosophers to them. In a section of the paper Eshmitke's idea based on which he is a theologian was criticized. Ultimately put emphasis on this point that Allamah certainly is an Islamic philosopher as apposed to a theologian. To attribute him to both realms, because of big difference between theological and philosophical fundamental doctrines, is impossible.

With epistemological doctrine, Davidson, is connected to destroy all types skeptical foundations. He outlines the epistemic sides in the three sides: self knowledge, knowledge of the other minds and knowledge of the world. And he believes that these sides are inseparable from each other and with negation and put aside from which sides the possibility of knowledge become obviated. This article tries to explain the dimensions of the epistemological triangle and criticize the requirements of such interpretation.

Law with a view to its social position is located in two proceeding; from one side it relates to its followers and from other side to its legislators. Law as a basic tool for controlling of person’s behavior in a society can succeed when in the beginning there are convincing reasons for necessity of obeying it. One radical issue in jurisprudence is analysis and explanation of the first relationship; the duty to obey the law. Why citizens must obey law and which force obligate them to accept and follow it, is the most important subject for thinkers. Ethics tries to prepare good basis for this fundamental question. In this article we want to analyze this reason.

A comparative study of the stories of the Quran with the sociological achievements of scientists about historical events in the show is an important miracle of Quran. In this paper, according to the Sumerian mythic narrative achievements, especially in the Babylonian story of the storm, we revealed the story of Noah on the basis of Hurricane verses will plan. Finally, referring to the different comparative narratives, we consider Quran and the mythic narrative about Sumerian - Babylonian Noah storm.

The literary works of any nation reveal the trend of its thoughts and wisdom; analyzing the literary works from different perspectives, therefore, contribute to showing this trend. The philosophical thought in Iran entered a new era or “declining stage”, especially after the fifth century onward, particularly marked with the writing of Tahafot-al-falasefe. Indeed, analyzing the intellectual works of this era shows the destiny of philosophy and philosophers of this period. Khaghani leads those opposing philosophy and philosophers in Persian poetry, who can be considered as unique and unprecedented.Looking at the intellectual background of Khaghani’s era and the effect thereof on his viewpoints, this study investigates philosophy and philosophers from his point of view, citing a number of the instances of his philosophical “combat” and challenging the philosophers by him. The study then deals with Intellect with regard to other texts. It leads to the conclusion that Khaghani has dealt with wisdom from two perspectives: the spiritual wisdom and the material one. In fact, he has equated wisdom with the heart and spirit. So, in spite of what is prevalent, not only has he not devaluated, but praised it as well. The Intellect looked down upon by Khaghani is against the spirit; It is not the spiritual wisdom.