- Imam Sadiq University, Tehran, Iran
- I am a professor of Islamic philosophy and theology at Imam Sadiq Universityedit
Travelling to different periods of Islamic philosophy, with contemporary questions, allows us to reconstruct the web of spiritual topics in Islamic philosophy. This work, which demands a joint effort—paying attention to modern... more
Travelling to different periods of Islamic philosophy, with contemporary questions, allows us to reconstruct the web of spiritual topics in Islamic philosophy. This work, which demands a joint effort—paying attention to modern spirituality and Islamic philosophy—requires methodological instructions to improve the results. Having a comprehensive understanding of contemporary spirituality and using interdisciplinary/multidisciplinary research method are two primary guidelines since both serve to classify questions, which is essential for a fruitful discussion. The unification of philosophical schools in the Islamic tradition, the negligence of the entanglement of philosophy with interpretation, theology, and mysticism, and verbal similitude, which traces the connection between the new era and the old only through the path of similar words, are the most important things to avoid. The inclusion of several contemporary problems in one traditional topic, the spread of one new problem in several traditional topics, the historical development of problems, and the high capacity of metaphors and allegories in Islamic philosophy—including “bird,” “light,” and “mirror”—need to be taken into account to conceptualize and extract propositions related to spirituality from Islamic philosophy.
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This study focuses on the experimental and philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s way of life and sayings during the war. The method of extraction and analysis of information is... more
This study focuses on the experimental and philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s way of life and sayings during the war. The method of extraction and analysis of information is grounded theory. For this purpose, Wittgenstein’s writings such as his letters and memories, and other’s texts about his life and his internal moods were analyzed. After analyzing the collected information and categorizing them in frames of open codes, axial codes, etc. we recognized that Wittgenstein's point of view in death situation was supernatural God-centered. By reading Tolstoy gospel and Dostoyevsky's works, Wittgenstein has reached a kind of religious awakening in that period of his life. But before and after the war period he had a naturalistic point of view toward the meaning of life, in which moral values are in the core
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Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront... more
Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove principality of existence based on intensifying movement, shows that he criticized Peripatetic's philosophical system which contained, in Mulla Sadra's view, principality of quiddity, denying intensifying movement of quiddity, and Peripatetic's specific view about qule movement. On the other hand only when we consider 'intensifying movement' in a philosophical system, containing principality of existence, unity of existence, and intensity of existence, it can be a basis to prove principality of existence. This shows that Mulla Sadra portrays reality in his mind which has many metaphysical components, and conceives it as a distinguished and correct picture of rea...
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There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison... more
There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”.
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The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of another and in the Christian tradition apart from forgiveness includes the bestowal of goodness to another as well. Motahhari and Brümmer consider... more
The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of another and in the Christian tradition apart from forgiveness includes the bestowal of goodness to another as well. Motahhari and Brümmer consider the acceptance of mediation to be faced with the problem of superiority of the mediator’s mercy as compared to God’s mercy and the limitedness of God’s benevolence. Motahhari believes the answer to this problem to be in the attention to the hierarchy in the world’s system and the bestowal of good to creation in the form of a linear system; mediation is not the existential cause for forgiveness but rather the preparatory cause for the bestowal of forgiveness from God. As a reply to this problem, Brümmer addresses God’s permission for man’s participation in spreading good to others in the form of prayers. According to Brümmer, God has made the world such that through prayers – while establishing a loving relationship with God – man can also have an a...
مبحث زیادت وجود بر ماهیت، نخستینبار در آثار فارابی پا به عرصة مباحث متافیزیکی نهاده و در فلسفة ابنسینا جایگاهی رفیع یافته است. تعبیر «عروض وجود بر ماهیت»، که نخستینبار ابنسینا آن را برای تبیین این رابطه به کار برده است، فیلسوفان پس از... more
مبحث زیادت وجود بر ماهیت، نخستینبار در آثار فارابی پا به عرصة مباحث متافیزیکی نهاده و در فلسفة ابنسینا جایگاهی رفیع یافته است. تعبیر «عروض وجود بر ماهیت»، که نخستینبار ابنسینا آن را برای تبیین این رابطه به کار برده است، فیلسوفان پس از وی را دچار ابهامهایی کرده و در این میان عدهای را بر آن داشته است تا وجود را عرضی خارجی تلقی کنند. در این تلقی از رابطة وجود و ماهیت که نویسندگان این مقاله آن را «استعارة ذهنی باربری» نامیدهاند، این رابطه همچون سایر ترکیبات رایج در فلسفة ارسطویی، رابطه «موضوع» و «عرض» است. درمقابل، ناقدان این دیدگاه با توجه به محذوراتی که این نوع نگرش ایجاد میکند، قائل به «زیادت ذهنی وجود بر ماهیت» شدهاند. براساس دیدگاه زیادت ذهنی، وجود معقول ثانی منطقی است و در خارج هیچ مصداقی ندارد، اما در اثر نوآوریهای سهروردی در فلسفه، ملاصدرا نگرش دیگری را درخصوص وجود، و رابطة میان وجود و ماهیت بیان کرده است. ملاصدرا اوصافی را که سهروردی از طریق نور محسوس به نور حقیقی نگاشت کرده بود، به وجود نگاشت میکند؛ ازاینرو از دیدگاه او وجود و ماهیت به «حد و محدود» شبیه شده است و مجدداً نظریة زیادت خارجی در قالب جدیدی مطرح میشود که در آن اشکالات زیادت خارجی مشائی مرتفع میشود. این قرائت جدید، که از استعارة ذهنی «وجود نور است» حاصل شده، در این تحقیق زیادت خارجی متافیزیکی نامیده شده است. پس بر این اساس میتوان گفت سه قرائت تاریخی «زیادت خارجی وجود»(مشائی)، «زیادت ذهنی وجود» و «زیادت خارجی متافیزیکی وجود»، حاصل دو استعارة ذهنی درخصوص رابطة وجود و ماهیت است که نگارندگان مقاله، استعارة نخست را «استعارة باربری» نامیدهاند، و استعاره دوم نیز در ادبیات فلسفی به «استعارة نور» مشهور شده است.
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The theory of Extended Mind (EM), which is based on new foundations in philosophy of mind, is proposed by Andy Crack and David Chalmers in 1998. They, with respect to functionalism, move from externalism in content to active externalism.... more
The theory of Extended Mind (EM), which is based on new foundations in philosophy of mind, is proposed by Andy Crack and David Chalmers in 1998. They, with respect to functionalism, move from externalism in content to active externalism. Functionalism, coupling system (causal coupling system), parity principle and active externalism are the fundamental elements of the theory. Extended mind is concluded from the extended cognition. The coupling between mind and language, redefinition of memory from the mere reading of the information to creative role, extended epistemology, the coupling system between mind and technology, coupling between cultural elements and mind, and group cognition are such theories rooted in Extended Mind. The following article analytically explains the EM’s various dimensions and its consequences.
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این مقاله سال ها قبل در مجله دانشگاه سیستان و بلوچستان منتشر شده است. از آنجا که این مجله کمتر در دسترس است نسخه ای از آن را در اختیار دوستان قرار می دهم
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Tabatabai's theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man... more
Tabatabai's theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a " real life " perspective as his meaning of life, God's purpose and man's purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life (al-ḥayat al-ṭayyibah). However, if he chooses the unreal counterpart, he will be trapped in an unreal life which is referred to as the " pseudo-meaningful life. " It is necessary that human beings discover the divine purpose with the help of conceptual intellect (al-'aql al-nazari), define the essentials of achieving the purpose with his practical intellect (al-'aql al-'amali) and ultimately, choose the essentials with his own free will. To achieving compliance of a man's purpose with the divine goal requires faith and good deeds.
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فلاسفه مسلمان در طول تاریخ از عمومی کردن آموزش فلسفه نهی کرده اند. ایشان برای کسانی که مشتاق آموزش فلسفه هستند شرایطی ذکر کرده اند. برخی از این شرایط اخلاقی است و برخی دیگر علمی. ایشان آموزش برخی از علوم را مقدم بر آموزش فلسفه اولی می... more
فلاسفه مسلمان در طول تاریخ از عمومی کردن آموزش فلسفه نهی کرده اند. ایشان برای کسانی که مشتاق آموزش فلسفه هستند شرایطی ذکر کرده اند. برخی از این شرایط اخلاقی است و برخی دیگر علمی. ایشان آموزش برخی از علوم را مقدم بر آموزش فلسفه اولی می دانند.
در این مقاله دیدگاه فارابی، اخوان الصفا، ابن سینا، شیخ اشراق و ملاصدرا بررسی شده است.
در این مقاله دیدگاه فارابی، اخوان الصفا، ابن سینا، شیخ اشراق و ملاصدرا بررسی شده است.
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Distinguishing between potentiality and actuality, Aristotle solved many contradictions among past philosophies. Avicenna used this distinction to solve some epistemic problems. He introduces the term potential knowledge whose instances... more
Distinguishing between potentiality and actuality, Aristotle solved many contradictions among past philosophies. Avicenna used this distinction to solve some epistemic problems. He introduces the term potential knowledge whose instances we can find in his philosophical works. Knowledge of the implicit conclusion in the premises, knowledge of some logical rules, knowledge of the interior parts of a quiddity, knowledge of the self-justified propositions, knowledge of reasoning, and self-awareness are instances of potential knowledge in Avicenna’s philosophical works. The instances of potential knowledge have two criteria in common. First, we have them in our inside existence; so we need nothing for making them actual but mental intention or mental intention accompanied with inner contemplation. Second, all these instances are implicit implications of a more general knowledge. As the knowledge of reasoning and self-awareness need only inner contemplation to become actual, they are more actual than the other instances; so the potential knowledge is gradational
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All the theistic religions regard justice as a divine attribute. The holy book of Islam describes God as the ontological basis of justice (Āl-i ‘Imrān (3), 18; Anbiyā (21), 47). The Prophet Muhammad made frequent references to the... more
All the theistic religions regard justice
as a divine attribute. The holy book of Islam
describes God as the ontological basis of justice
(Āl-i ‘Imrān (3), 18; Anbiyā (21), 47). The Prophet
Muhammad made frequent references to the justice of
God in this world and in the Hereafter and exhorted
Muslims to keep away from committing any kind of
injustice to the servants of God, be they Muslims or
non-Muslims. So the two fundamental sources of
Islam state that God is just in His essence and in His
acts (Sharīf al-Razī (1414), sermons 185 & 191).
The Old and New Testaments also pay a great
importance to the issue of divine justice (Jeremiah,
Ch. 50, p.7). For example, the Biblical prophet Isaiah
calls Yahweh the “Abode of Justice.”(Isaiah, Ch. 50,
p.7) In addition, the Scriptures describe divine
judgments as just and right (Psalms, Ch. 119, p.75).
Thus, one can say that the scriptures of Islam,
Christianity and Judaism have agreed upon God’s
being just in His acts. However, the Muslim
theologians elaborated upon the issues related to
divine justice such as the consistency of divine justice
with other divine attributes, the eternally staying of
sinners in Hell, and the problem of evil.
as a divine attribute. The holy book of Islam
describes God as the ontological basis of justice
(Āl-i ‘Imrān (3), 18; Anbiyā (21), 47). The Prophet
Muhammad made frequent references to the justice of
God in this world and in the Hereafter and exhorted
Muslims to keep away from committing any kind of
injustice to the servants of God, be they Muslims or
non-Muslims. So the two fundamental sources of
Islam state that God is just in His essence and in His
acts (Sharīf al-Razī (1414), sermons 185 & 191).
The Old and New Testaments also pay a great
importance to the issue of divine justice (Jeremiah,
Ch. 50, p.7). For example, the Biblical prophet Isaiah
calls Yahweh the “Abode of Justice.”(Isaiah, Ch. 50,
p.7) In addition, the Scriptures describe divine
judgments as just and right (Psalms, Ch. 119, p.75).
Thus, one can say that the scriptures of Islam,
Christianity and Judaism have agreed upon God’s
being just in His acts. However, the Muslim
theologians elaborated upon the issues related to
divine justice such as the consistency of divine justice
with other divine attributes, the eternally staying of
sinners in Hell, and the problem of evil.
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By analyses of vocabulary related to the concept of knowledge, such as consciousness (shuʻ ūr), perception (ʼidrāk), understanding (fiqh), comprehension (fahm) and so on, that has been extracted from religious texts Razi provides us some... more
By analyses of vocabulary related to the concept of knowledge, such as consciousness (shuʻ ūr), perception (ʼidrāk), understanding (fiqh), comprehension (fahm) and so on, that has been extracted from religious texts Razi provides us some epistemological consequences. Among the findings is that human knowledge is possible and yet limited; knowledge is gradated; people on the basis of their talents are in one of the levels of knowledge; it is not the case that all human beliefs are justified; knowledge by divine gift (‘ilm ladunnī), knowledge through guess (‘ilm ḥadsī), foresight (‘ilm farasah) cannot be rationally justified. Fakhr’s analysis shows that knowledge has interaction with other aspects of human existence. Furthermore, his analysis helps us to withdraw important points to have a religious definition of knowledge. This definition, in addition to belief and truth, reveals the important role of qualitative and quantitative variety of human cognitive powers and the role of trust in others, especially the prophets. This definition is externalistic and shows that issues such as behavior and supernatural factors have effects on knowledge especially on its belief part. The aim of this paper is to offer a new definition of knowledge in the epistemological debates over the use of the content offered by Razi and we used descriptive and analytical methods for this purpose.
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Risalat-al-Tayr is the symbolic story of the fall of the soul/intellect from the heavenly world, its being captivated in the mundane world, and its effort for liberation and eternal unification with intellectus agens. There are many... more
Risalat-al-Tayr is the symbolic story of the fall of the soul/intellect from the heavenly world, its being captivated in the mundane world, and its effort for liberation and eternal unification with intellectus agens. There are many symbols in the story including bird, hunter, trap, homesickness, journey, captivity, mountain etc. In this treatise, Avicenna proposes a supernaturalistic theory of the meaning of life, according to which the life will be meaningful only if a person discovers an essential goal in her life and tries to reach it. It is necessary for the goal to be actually valuable and for the person to be actually successful in achieving that goal. The only choice for such a goal is God. For Avicenna, the meaning of life is tied to immortality of the soul, existence of God, the epistemic ability of intellect, and the possibility of human evolution to the extent that she will be eternally unified with intellectus agens.
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The Epistemic Requirement Principle says: ”A knowledge source K can yield knowledge for S only if S knows that K is reliable”. If we affirm KR, we face the problem of vicious circularity Because we attain the knowledge that our... more
The Epistemic Requirement Principle says: ”A knowledge source K can yield knowledge for S only if S knows that K is reliable”. If we affirm KR, we face the problem of vicious circularity Because we attain the knowledge that our epistemic sources are reliable, through beliefs derived ultimately from that epistemic sources. But if we deny KR, we have another problem is known easy knowledge. This problem is that once we deny KR we come to know our faculties are reliable in ways that intuitively are too easy. There are some solutions about this problem among these sosaʼs suggestion that deny KR in Animal knowledge and accept KR in Reflective knowledge. He maintains that we have virtuous circle in Reflective knowledge
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"Background: There are two theories proposed by problem-based approaches to distinguish good acts from bad ones in normative ethic: Teleoligism, which connects the goodness or badness of an act to its implications; and the... more
"Background: There are two theories proposed by problem-based approaches to distinguish good
acts from bad ones in normative ethic: Teleoligism, which connects the goodness or badness of an
act to its implications; and the Deontologism that relates the morality of an act to its characteristics
of its nature. These two theories underlie reductionism, individualism and indifference to variety of
people and conditions. These problems lead us to the Virtue-based Ethics. In this approach, an act is
moral when it has adequate function in human society and leads the society to the happiness. This
point of view focuses on the context of an act; and ethical training of society members. When we
say: "media responsibility for the ethics in society", it means that media should involve in the
ethical training of society and the accession of moral virtues. It seems that the virtue-based
approach hasn't been an important matter in broadcasting, and it is possible to show a relation
between problem-based approach and news values.
Conclusion: In the virtue-based point of view, educational effects of reports are criteria for the
writing and broadcasting them. So the broadcasting of news is not a simple action of informing, but
it has ethical effects in society.
"
acts from bad ones in normative ethic: Teleoligism, which connects the goodness or badness of an
act to its implications; and the Deontologism that relates the morality of an act to its characteristics
of its nature. These two theories underlie reductionism, individualism and indifference to variety of
people and conditions. These problems lead us to the Virtue-based Ethics. In this approach, an act is
moral when it has adequate function in human society and leads the society to the happiness. This
point of view focuses on the context of an act; and ethical training of society members. When we
say: "media responsibility for the ethics in society", it means that media should involve in the
ethical training of society and the accession of moral virtues. It seems that the virtue-based
approach hasn't been an important matter in broadcasting, and it is possible to show a relation
between problem-based approach and news values.
Conclusion: In the virtue-based point of view, educational effects of reports are criteria for the
writing and broadcasting them. So the broadcasting of news is not a simple action of informing, but
it has ethical effects in society.
"
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Having entered into the problem structuring methods, system dynamics (SD) is an approach, among systems’ methodologies, which claims to recognize the main structures of socio-economic behaviors. However, the concern for building or... more
Having entered into the problem structuring methods, system dynamics (SD) is an approach, among systems’ methodologies, which claims to recognize the main structures of socio-economic behaviors. However, the concern for building or discovering strong philosophical underpinnings of SD, undoubtedly playing an important role in the modeling process, is a long-standing issue, in a way that there is a considerable debate about the assumptions or the philosophical foundations of it. In this paper, with a new perspective, we have explored theory of knowledge in SD models and found strange similarities between classic epistemological concepts such as justification and truth, and the mechanism of obtaining knowledge in SD models. In this regard, we have discussed related theories of epistemology and based on this analysis, have suggested some implications for moderating common problems in the modeling process of SD. Furthermore, this research could be considered a reword of system dynamics modeling principles in terms of theory of knowledge.
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There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison... more
There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”.
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Taking the first – person approach to the problem of consciousness, the plan of conceivability, explanatory and knowledge arguments is to show an epistemic gap in the first step and proving a metaphysical gap in the second between mental... more
Taking the first – person approach to the problem of consciousness, the plan of conceivability, explanatory and knowledge arguments is to show an epistemic gap in the first step and proving a metaphysical gap in the second between mental and physical. The soundness of these arguments shows the correctness of Chalmers task who divides the problems of consciousness into easy problems and hard problem. Objecting the first – person approach to the problem and insisting on the third person approach, materialism denies the soundness of these arguments. In this approach we should take the scientific researches seriously and desist from our liar intuition as a basis for theorizing mental experience. But from where does this big "should" come? This "should" shows the deontologistic aspect of materialism in the study of consciousness which is wrong in the light of reformed epistemology. If the use of scientific researches is acceptable why not religion? In the light of Islamic, Christian and Judaic sacred texts we can accept a kind of substance dualism although lacking the exact and complete knowledge of the properties of the soul.
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It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to this crucial question that what has made attaining happiness for human beings so difficult or even impossible. Augustine's answer is... more
It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to this crucial question that what has made attaining happiness for human beings so difficult or even impossible. Augustine's answer is sin. Because of having this answer in mind he attempted to find a solution for achieving happiness and truth by using two fundamental principles: faith and grace. It seems that his solution cannot be successful. The reason lies in Augustine's belief in original sin doctrine. According to Augustine, faith and grace are connected to human beings' free will but this free will is affected by original sin and so it prefers evil to good. If this is so, then how human beings can receive faith or grace which need voluntary preferring good to evil. It seems that there are many vagueness in Augustine's solution. In this paper we explain these vagueness using descriptive and analytic methods.
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Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront... more
Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove principality of existence based on intensifying movement, shows that he criticized Peripatetic’s philosophical system which contained, in Mulla Sadra's view, principality of quiddity, denying intensifying movement of quiddity, and Peripatetic’s specific view about qule movement. On the other hand only when we consider ‘intensifying movement’ in a philosophical system, containing principality of existence, unity of existence, and intensity of existence, it can be a basis to prove principality of existence. This shows that Mulla Sadra portrays reality in his mind which has many metaphysical components, and conceives it as a distinguished and correct picture of reality compared to the picture of principality of quddity advocates. But having a picture in mind and its epistemic transmission to others are two different things. Epistemic transmission of a picture to others needs putting the picture into pieces and transmitting them in a linear state. This is exactly what Mulla Sadra did. To put the metaphysical pieces of his picture in a linear state he put the principality of existence in the forefront.
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Mulla Sadra's philosophy can be regarded as an exhaustive understanding of Ibn Sina's philosophical principle about our knowledge of unity and multiplicity. Ibn Sina believes that unity is much more familiar to our intellect and... more
Mulla Sadra's philosophy can be regarded as an exhaustive understanding of Ibn Sina's philosophical principle about our knowledge of unity and multiplicity. Ibn Sina believes that unity is much more familiar to our intellect and multiplicity to our fantasy. Granting this principle in mind and believing that intellect is superior to fantasy in existential grade, Mulla Sadra moved in three stages from principality of quiddity to principality of gradational existence and then to principality of personal existence. In fact this is an epistemic-ontological movement from multiplicity to unity and from fantasy to intellect and achieving more accurate knowledge of universe. Mulla Sadra by making use of some philosophical principles such as principality of existence, unity of existence, gradation of existence and concomitance between existence and unity constructed new philosophical-aesthetical principles such as principality of beauty, unity of beauty and gradation of beauty although he didn't use these terms explicitly. We can reconstruct Mulla Sadra's theory on beauty and art by noticing the division of human beings into four classes according to their soul faculties, and noticing cognation of cause and effect and this fact that making an art is a kind of causality. So it can be said that we have four kinds of art: theocentric, passionate, indignational and satanic. It should be noticed that the only art is theocentric art and the other three kinds are pseudo arts. Satanic whispering as an exterior cause and estimation faculty as an interior cause plays the main role in binding human beings in passionate, indignational and satanic pseudo arts.
Research Interests:
Research Interests:
an abstract of the book sharh-e manzumeh that is prepared from that book and my lecture in Islamic philosophy class at Imam Sadiq University by one of my former Student Mr. Saedi who is now a PhD student at Allameh Tabatabai University... more
an abstract of the book sharh-e manzumeh that is prepared from that book and my lecture in Islamic philosophy class at Imam Sadiq University by one of my former Student Mr. Saedi who is now a PhD student at Allameh Tabatabai University and one of my under graduate student Mr. Ruhollah Fadaei. I worte the book with cooperation by Sayyed Mohammad Manafian
Research Interests:
an abstract of the book sharh-e manzumeh that is prepared from that book and my lecture in Islamic philosophy class at Imam Sadiq University by one of my former Student Mr. Saedi who is now a PhD student at Allameh Tabatabai University.
