Mulla Sadra's View of the First Emanated
Aynullah
Khadimi
Some thinkers believe that introducing the intellect as the first emanated indicates Mulla Sadra's agreement with other philosophers. However, his ultimate view of the first emanated is that it is the very simple existence. Some others maintain that the difference between the two theories is purely verbal. On group introduced the first thing that was created by God as the intellect and the first thing that God placed on the top as the simple existence. Another group consider the term 'first' in the first intellect in its metaphorical rather than real sense. There is still another group stating that the simple existence is not emanated at all so that it could be the first or other than the first one. Rather, it is the soul that is the true emanation and present illumination of the Truth. Another theory states that if we view the world in a differentiated manner, the simple existence is the first emanated. However, from an undifferentiated point of view, the first emanated is the first intellect.
intellect quiddity
first emanated existence
universal and simple existence
Histography Philosophy, Necessities, and Problems
Ahad Faramarz Qaramaleki
The histography of philosophy was born with documented philosophical thought. A historical study of philosophy reveals the process of its development and realization over time and functions as a useful strategy for attaining a more profound knowledge of this science.
The infinity of historical studies, the restriction of present historical studies to a part of man's philosophical life, and a number of biases leading to negligence in some histories of philosophy indicate the necessity of a new selection and collection of history of philosophy. In accomplishing this task; however, we must deal with several methodological problems, the most important of which include the epistemological identity of the history of philosophy, the unindividuated scope of philosophy, problem - individual -, or school-orientedness, reductivism, and absence of a good research model. Considering the necessities, we are obliged to try to solve or remove the problems rather than break down in face of their difficulty and try to ignore them.
histography of philosophy methodological problems
problem-orientedness individual-orientedness
school-orientedness reductivism
Sa'ideh Nabawi
The argument of the believers is one of the most important and valid philosophical arguments propounded on the demonstration of God's Existence in the field of Islamic philosophy and culture. According to Mulla Sadra's interpretation, the only argument that deserves the title of the believers is one in which the means and the ends are the same and one. Since God is Pure Existence, we are obliged to deliberate upon the 'reality of existence'. In line with this idea and in his al-Asfar, Mulla Sadra develops an argument based on the principiality and gradation of being as its two main pillars. This assertion can be interpreted in two ways: the first is the unitarianist interpretation in which, from the two underlying elements of gradation of existence, the element of unity is particularly emphasized; the second is the gradation centered interpretation in which, from the two elements of the unity and plurality of being, none has superiority over the other. Although both interpretations are in conformity with the text of al-Asfar, unitarianist interpretations are preferred for the following reasons: fist, they are in greater conformity with the general guidelines and perspective that Mulla Sadra initially portrays for his argument; second, some of the characteristics and advantages that Mulla Sadra refers to for his assertion are only justified on the basis of this kind of interpretation.
argument of believers (burhani-i siddiqin)
God
Necessary Being by Essence
unitarianist interpretation
Fahimeh Jami'i
Philosophers divide the relation between the soul and the body into two general types the relation between the chicken and the cage and the relation between the matter and form. Although Mulla Sadra views the soul as a form of the bodily matter, unlike those who consider the soul to be spiritually subsistent and originated, he maintains that it is corporeally originated and spiritually subsistent. Accordingly, he maintains that the soul is relate to and in need of the body at the beginning of its creation.
He also believes that at the beginning of its keeping company with the body, the soul needs it for doing certain acts such as seeing, hearing, etc. However, after leaving this stage behind, it moves towards perfection due to its trans-substantional motion, so that it becomes needless of the body for its subsistence. Moreover, it will become independent in taking care of its affairs, so that all the sense, imaginal, and rational perceptions of the soul will be possible without the assistance of the body. He defines the body and the soul as two independent entities; however, he introduces them, in fact, as a single entity. As a result, he attributes the individuation of every body to his souls.
Mulla Sadra holds that the soul is continually in change and evolution from the beginning of its creation. This process continues until it reaches stability and attains perfection. What causes its perfection and internal growth is the expansion of its knowledge, which increases the on to logical level and nobility of the soul. Since the soul of any body is made by that body, transmigration is impossible.
soul body
corporeally originated spiritually subsistent
Mulla Sadra trans-substantial motion
God in Mulla Sadra's Philosophy
Reza Akbarian
One of the issues that is greatly influenced by Mulla Sadra's theory of being is the demonstration of the Truth and the discussion of His Names and Attributes. This issue has assumed a completely new color in his philosophical system. God is the main focus of religious teachings, and religions are based upon believing in God's being. The main problem before the seeker of the truth is whether there is a God or not. His primary task here is to provide a correct answer to this question. A positive or negative response will not only transform man's view of the outside world but also grant a different meaning to man himself.
In Mulla Sadra's view, the divine knowledge s the noblest and most valuable of all philosophical types of knowledge and without which man's real perfection is impossible. He believes that seeking proximity this perfection is only possible in the light of to God. He also maintains that this proximity is not possible unless one obtains the knowledge of God. In all his philosophical books, Mulla Sadra considers the knowledge of God's existence as wisdom and, introduces it as the basis of man's real prosperity and happiness. For him, the knowledge of God is the main purpose of all philosophies. Therefore, man has the duty to know Him as much as his human abilities allow him and try to assimilate to him Mulla Sadra holds that rational knowledge of God is possible and adduces several arguments to demonstrate His Existence. He also believes in a kind of unveiling and gonstic intuition.
The main purposes of this paper are to explain and analyze this theory, to explore its historical and religions-philosophical origins, and to emphasize that mulla Sadra, as the founder of the Transcendent Philosophy, follows a particular approach of this own to religion.
Mulla Sadra concept of God
Argument of the believers the true unity of the Truth
Pre-eternal and eternal Being of the Truth
Beginning and end of the world problem of creation
A Comparative Study of the Fundamental Principle in Aristotle and Ibn Sina
Hussein Qasimi
By a primitive analysis of material objects, Aristotle concluded that they consist of two components rather than one. One of them is matter and the other is form. Matter or hyle enjoys faculty and form enjoys actuality. The actions and reactions, as well as the frictions, between them create motion. This he defines motion as the objects gradual coming out of actuality and moving toward actuality.
The importance of the principle of the distinction between matter form was so much that in the light of which Aristotle managed to clarify his other philosophically complicated theories. Dividing existents into sensibles and disengaged entities, explaining the distinction of disengaged existents form material ones, expounding actuality as the natural agent, interpreting possibility or preparedness possibility, introducing God as the Primary Unmoving Mover, and qualifying Him with form, pure actuality, quiddity, and substance are among the most distinctive achievements that he has had following accepting the principle of matter and form and disseminating it all over the world.
However, influenced by religious teachings and because of believing in God's being the creator and the world's being the created, Ibn Sina claims that the world is essentially originated and one must not suffice to matter and form when interpreting the world. As a result, in addition to the two material and formal components, he speaks of a third component called existence.
Therefore, the principle of the distinction of existence from quiddity turns into a basic principle and extending it the chain of worldly existence, Ibn Sina had a number of great achiements including dividing existence into the necessary and the possible, interpreting making activity and possibility as essential possibility, presenting of the argument of the believers (burhani-i siddiqin), posing the argument of necessity and possibility to demonstrate the necessary, and qualifying the Necessary with a pure existence free from quiddity and substance.
In line with a comparison of the above-mentioned two principles in Aristotle and Ibn Sina;s philosophies, we can compare some other philosophical principles and concomitants. Therefore, we must say that Aristotle divides existents in to substances and accidents while Ibn Sina divides them into necessary and possible existents. However, when analyzing the possible into two quiddative and ontological components, he considers substance and accidents as the different kinds of the quiddative component. Moreover, activity and possibility in Aristotle's philosophy are used in the sense of natural agent and preparedness possibility. Nevertheless, they are sued in the sense of making agent and essential possibility in Ibn Sina's philosophy.
The argument employed to demonstrate God's existence in Aristotle's philosophy is the argument of motion, but it is the argument of the believers in Ibn Sina's philosophy. Aristotle's God is pure actuality and substance, whereas Ibn Sina's God is a Pure Existence free from substance and quiddity.
The distinction between matter and form motion
natural agent preparedness possibility
Unmoving Mover the distinction between existence and quiddity
Making activity essential possibility