فصلنامه حکمت معاصر
پیاپی 16 (تابستان 1394)

This study proposes the theory of substantial motion mainly to explore the concept of polysemy and pluralism in the semantics of source text and translation. There exists a relation between Mulla Sadra’s theory of substantial motion، which speaks of ontology، and translation، which is about epistemology and semantics. When it comes to the ‘authorial intent’، which is of course something behind or even beyond the words of the text per se، we can speak of substantial motion in translation and the existence of an essence and some ontological levels called substances in the text. To move from one ontological level to another can be linked to the concepts of time and motion. Translation as a process can be also linked to a gradual state of development which discloses such ontological levels in the target language and is by itself a motion as a process.

In Mulla Sadra’s and Ibn-e Arabi’s thought, the unity of existence could be proved in ontological, epistemological and anthropological aspects and we can say that the three aspects are integrated, and are the faces of one thing. The gist of Ibn-e Arabi’s thought is nothing but pantheism; a kind of pantheism that is based on realism or the priority and originality of discovery, intuition, and experience. Mulla Sadra also through priority of existence pave the way for the unity of creatures and considers creatures, except God, as the rays and the beams of true light or the reality of existence (eternal nature of God). Only the existence or the nature of God is original and unique. Sadra unlike Ibn-e Arabi, who thinks that the rational method in theology is neither sufficient nor necessary, has done efforts to rationalize what is beyond the mind, for public understanding. In this article, it is tried to review and compare the principles and styles of these two divine sages in the formation of the theory of pantheism, from three mentioned aspects, i.e. epistemology, ontology and anthropology.

The role of science and action in achieving perfection and beatitude is very notable and has very special and important place in Mulla Sadra’s view. Sadra’s phrases show that achieving rational perfection which involves unionization with active intellect is the purpose of creation, and practical reason acts as an assistant to achieve that goal. But through more reflection on Mulla Sadra’s system of thought, it seems that the rational perfection and moral perfection are the aspects of one reality, such that we can talk about the unification of knowledge and moral virtue. As a result, the reciprocal relation between rational and moral perfection are undeniable; so none of them without the other can leads human to beatitude.

To identify and to recognize the necessary being (God) is among the basic issues of Islamic theology in ‘specific meaning’; such that it has been among most important philosophy objectives and has been regarded as great felicity. Allah as a necessary being is absolute realization and individuality (individuality means being and realization); i.e. his essence is not analyzable even in the mind, because he is the realization of absolute being (existence). There are two major approaches on this issue; in the first one, Fakhr -e- Razi believes that the necessary being has essence and the occurrence of his being on his essence is an external occurrence. In the second one, Mulla Sadra believes that the necessary being doesn’t have any essence in ‘specific meaning’. Though the advocators of both viewpoints have referred to some arguments, the reasons of Razi to affirm the essence of the necessary being and the most reasons of the philosophers to affirm the opposite side are incomplete; hence it is necessary to express the details of these two interpretations of specific meaning of essence.

The main purpose of this study is to identify, according to Avicenna's views, the elements of perception and its different types, and also its training results of which we can use in upbringing. We’ll first, based on our findings, indicate that in Avicinna’s views, ‘ego’ (Nafs) plays very important role such that we can say that it is the cornerstone of perception. Then, after having some words on perception, its definition, and its types and levels, we’ll consider its educational implications, specifically targets and procedure centered on perception basis. Finally, ‘achieving bliss’ is recognized as an ultimate aim of Avicenna education system. However, achieving such aim is associated with achieving some secondary objectives, such as development of sensory, imagination, intellect, and intuitive understanding abilities. Therefore, the training methods resulted from this study will be: active usage of the senses, remembering, to orient imagination and creativity, intellectual development, research-based training, thought strengthening, intuition or verbal and esoteric observation (guess), and syncretic methods.

Ibn al-Arabi, and views and positions which have been taken about him as an influential thinker, are among most remarkable consideration in the history of Shiite thought. Despite that some Shiite philosophers and mystics have agreed with him, there were thinkers who have criticized him and have rejected his thoughts. The spiritual relation between Shiite and Islamic mysticism on the one hand, and the Ibn al-Arabi’s interests to and admirations of Shiite Imams and authorities (peace be upon them) on the other hand, can be considered as a ground for the tendency of Shiite philosophers and mystics to study and comment his works. However he also has always been sarcastically criticized because of his pantheistic positions and some other phrases that show he is a Sunni Muslim. This article deals with some of these censures on the one hand and those infatuations on the other hand. Thus, the main question in this article is that: what is the Shiite thinkers’ view toward Ibn al-Arabi?