فصلنامه آیین حکمت
پیاپی 8-9 (تابستان و پاییز 1390)

Mirdamad can be regarded as joining link in course of logical discussions and developments from Peripatetic logic to that of Mulla Sadra. In addition to explanation and precise analysis of some themes raised by previous logicians, Mirdamad has some considerations in the domain of logic that are to be dealt with in the present article as in the following subjects:1- Precise explanation of the subject-matter of logic and the distinction between both logical and philosophical secondary intelligibles. To him the primary intelligibles can be characterized in terms of mental existence while their characterization with philosophical secondary intelligibles is possible in terms of external existence.2 - Division of simple wether-ness proposition into real and conventional. In the real wether-ness proposition the question is related to the very essence of thing which is prior to its existence according to fundamental reality of quiddity.3- Copulative being is technically used in two ways: in one usage it can be used as predicate while in another as opposed to existence itself it serves only as connecting the subject and predicate of a proposition which is described as existence in another.4- An account of the fact that the subject of negative proposition is broader than that of affirmative one and a resolution for the related paradox.5- Application of both quia and propter quid arguments in exceptive syllogisms as well as conjunctive ones with difference that the role of middle term in such propositions is given to the excepted premise.

In view of the fact that Imam Khomeini, regardless of his distinguished political status, is of legal, philosophical and mystical competence, the study and analysis of his epistemic dimensions esp. the epistemological principle of his thought is of significant importance. It is worth noting that his epistemology should be studied, on the one hand, in the light of Mulla Sadra's philosophy on the basis of which he regards knowledge as equil to existence beyond qualities and devoid of any material aspect. On the other hand and in following Master of illumination Imam Khomeini construes knowledge in terms of light. Although sense and reason provide the grounds for particular objects, they are of little adequecy in comparison with contemplative vision and revelation. Higher knowledge, therefore, is the one that results from contemplative vision dependent on revelation which is taken not as its rival but as complementary to human faculties of knowledge, removing the shortcoming and weaknesses of human cognition. In order to fulfill His grace and favor to human beings, God reminds them of their unawareness of the greatness of order of reality as well as their heedlessness of higher world to which they belong. On examination, one can see that Imam Khomeini's epistemological foundation is mystical-illuminationist which can be deduced from the way he looked into such categories as nature of knowledge, reality, levels of knowledge, and sources of human cognitions. This attitude to the domain of knowledge is compatible with other aspects of his philosophical thought in fields of metaphysics, humanology and ontology.

Mental existence is one of important problems in philosophy which preoccupied a great number of thinkers from ancient times. The problem of mind and the way mental concepts or mental existence, as Muslim philosophers called them, represent reality has its origin in the history of human knowledge. As in other themes, Mulla Sadra among other Islamic philosophers provided an original account for the subject of mental existence. Unlike his predecessors to whom he was in great debt for enjoying their deep thoughts, Mulla Sadra held mental existence to be a shadowy being, a shade from the reality of knowledge, regarding both of them as two sides of a single reality. In this view mental being is more perfect and more complete than external existence through which the problem of correspondence can easily be established. The present article is to examine this claim in the work of Mulla Sadra.

The problem of relation between man and God is an old as man himself, since his primordial nature tends upward to God. This problem can be studied in different sciences including philosophy. Before Sadra the essentialism was dominant in philosophical circles. That is why God was held to be the First Cause that is related to man through endless intermediary causes. On the basis of fundamental reality of being, however, a drastic change was made by Sadra and thus all discussions are to be centered around existence as unifying thread which serves as a ground for another original view of being. i. e. The gradation of existence upon which Mulla Sadra presented a new account of causality envisaging the order of being in terms of one single independent existence and the rest of beings under the copulative sort. But the ultimate achievement is yet to be made. The explanation of causality in terms God's manifestation and self-disclosure which result in the theory of individual unity of existence. According to this view all things are manifestations of His Names and Attributes, being present in His Presence, related to Him as manifestation to its origin. In this view intermediary have no longer any being and thus efficacy of their own but a simple relation to that single reality which constitutes the ground for the belief that God has presential knowledge of everything.On the other hand human being, due to his presential knowledge of himself that is a sheer relation to God, can be held to enjoy immediate and presential knowledge of God. In Short, God and man are of indirect and immediate relationship and in between nothing has a real efficacy.

Concepts are divided into self-evident and theoretical ones. The focus of definition discussions are theoretical concepts. Different questions are raised: what are theoretical concepts? Are general concepts given through sense self-evident or theoretical? How is it possible that particular sense concepts are regarded as self-evident but those derived from them as theoretical? Is it possible to take whole in the definition of part? If not, how can counterexamples be explained? Is real differentia knowable? If not, what substitute is offered by logicians? Is the purpose of definition to clarify the concepts or analyze the essential notions which lie in the defined? Is it easy or difficult to present a complete definition? With the distinction being nowadays made between logic and philosophy of logic, the above questions and similar ones are to be discussed in the latter.Mulla Sadra, at any rate, touched on these problems and provided answers. In general, he was in favor of Peripatetics and attempted to meet the challenges raised by the Master of illumination.

Despite the difference of opinions regarding existence of motion among philosophers, there is unanimity among Peripatetics, illuminationists and Sadraian philosophers as to the very occurrence of motion. Muslim philosophers are divided over arguments for existence of motion. For some it is self-evident, while others tried to prove it. The way motion takes place is another subject for difference of opinion among them. Some philosophers conceptualize it in terms of traversing motion while others conceive it as mediating motion. The present article is an attempt to study this problem from viewpoints of Peripatetics, illuminationists, Mirdamad, Mulla Sadra, Allama Tabatabae, and Martyr Mutahri.

The criteria that are now used in psychology of religion for the assessment of how deep an individual or a society is religious were obtained on the basis of cultural principles and humanities of the West and though they are deployed worldwide, there is no justification for applying them to Islamic society of Iran for discovering the religiosity status of individuals. By examining the reality of religiosity and enumerating some necessary principles to be observed, this article attempts to make steps in explaining the criteria for religiosity in proportion to Islamic thought.Among important elements that need to be considered are: 1) necessity of distinction between religion and religiosity; 2) direct relation between religiosity and happiness; 3) reality of faith (iman) its fundamental status in religiosity; 4) enjoyment of most people of a degree of religiosity; 5) due attention to a variety of religiosity; 6) central place of intention in religiosity; 7) excellence of esoteric manifestations of religiosity in comparison with its exoteric ones; 8) necessity of taking account of individual situation in critical conditions; 9) submission by heart before God as essence of religiosity.

The customized version of western philosophical hermeneutics focused on understanding and interpretation of scriptural texts in the vein of contemporary Islamic thought and these hermeneutical reflections are organized in two fields of the mechanism of understanding revealed text and of reflection on nature of revelation and relation of religious text with the Prophet, historical and cultural realities in the age of revelation.Some modern intellectuals have unusual and at times utterly extremist hermeneutical understandings from religious text that are totally incompatible with standard beliefs of Muslim. Focusing on ideas of one principal representative of this hermeneutic approach (Muhammad Mujtahid Shabistari), the present article is an attempt to explain the most important hermeneutical achievements in the domain of revelationology with a critical analysis of his main elements of his thought.