Philosophical Meditations

From Disposition to Love: Understanding Architect's Work in Sadrian School

Maryam Nikoofard; Zahra Ahari; Hadi Nadimi; Maryam Salem

Volume 13, Issue 30 , August 2023, , Pages 17-49

https://doi.org/10.30470/phm.2022.538104.2083

Abstract

Abstract: The Sadrian School has a high potential to answer many questions in architecture. This study is an attempt to explain the architect's work based on the Sadrian School. The ... Read More Abstract: The Sadrian School has a high potential to answer many questions in architecture. This study is an attempt to explain the architect's work based on the Sadrian School. The research method is to analyze, interpret and infer from Mulla Sadra's thoughts to explain the architect's task in different aspects. The architect's work is one of the three basic crafts; it meets the fundamental need for living places on different levels. Therefore, a system of concepts related to the architect, from craftmanship and purpose, encompassment and disposition, order and cause, and beauty and love, is extracted from Mulla Sadra's words and discussed. As a purposeful creator, the architect has imaginal and intellectual forms of man's life and his acts. He tries to provide a place for living as a platform for doing different activities by the disposition of the environment and changing dimensions and relationships in nature. According to his existential level, the architect encompasses the world and recognizes causes and effects in the perfect system of existence. By dispositioning the environment to make a place for human life, he actualizes an order in nature that becomes the ground for humans and other beings to reach their desired perfection. By perceiving beauty and choosing the beloved, he regulates his intrinsic faculties. Through this inner order, the architect disposes and changes the world, and his activity becomes the manifestation of the beloved's perfect form, desirable attributes and actions. Keywords: Architect's work, Mulla Sadra, Encompassment, Disposition, Causal order, Manifestation of love Introduction: Today architects do different activities, work on various scales and deal with different areas of knowledge and human work. Therefore, a question is posed: what does an "architect" really do? Architectural theorists with different philosophical views have addressed this issue. Mullā Ṣadrā's School of Thought provides a great ability to understand the architect's work. Although some efforts have been made to bring the ideas of the Sadrian School to architecture, there is no coherent conceptual system that can be used to explain the architect's work. This research has relied on a general meaning of architecture as a work that provides a place for human life, inferred from Mullā Ṣadrā (Mullā Ṣadrā, 1376 SH). Creating a suitable place for life requires various knowledge and ways of changing the environment (Mullā Ṣadrā, 1379 SH). Therefore, we can discuss the different levels of an architect's work, with various purposes, in a conceptual system. Method: Mullā Ṣadrā has no distinct discussion about architecture. Therefore, this research tries to construct a system of primary and secondary concepts and their relations by logical argumentation based on Sadrian philosophy. Findings: In the first part, the architect is introduced through the main concepts of creator (Mullā Ṣadrā, 1382 SH), disposer and encompasser (Mullā Ṣadrā, 1368 SH). These concepts show how the work of an architect can be distinguished in purpose, material and form (Mullā Ṣadrā, 1382 SH). The second part expresses how understanding the ordering of things, causes and effects (Mullā Ṣadrā, 1368 SH) can lead to encompassing and disposing of the environment to establish some order for human life (Mullā Ṣadrā, 1379 SH). The final part brings the architect's work from a wise profession to a lovingly manifestation. The concepts of love, beauty and pleasure (Mullā Ṣadrā, 1368 SH) can show the different dimensions of the architect's existence and give his work a different meaning on each level. Conclusions and discussions: This research presents a conceptual system based on the Sadrian School to understand the architect's work in such a way that it includes the activities of different architects at various levels. The architect's work is to provide a place for human life. By changing the measures and relationships in elements, materials and plants, architect preserves the human body and help flourish various human talents. To this end, the architect makes a thorough disposition of himself and the environment and tries to encompass different levels of existence and give an order to nature. The actualization of such an order in the best system of existence depends on the internal order of the architect's faculties and talents. What orders the architect inside is his perceptions, inclinations and beloveds. On the one hand, based on an intellectual form of human life and activities, the architect devises a way to order the place of human life and determinates nature. Here, the architect's work relies on knowing the world in various levels of existence and man and his needs and wants in his existential journey. On the other hand, the architect's heartfelt attachments create a form of man and his desirable life in the architect's soul. If the architect's beloved is his position and fame, he cares only about himself. As a result, the architect's desired form of human life will not include higher human wants. On a higher level, the architect wants the carnal self and the divine perfections of man and the flourishing of human potentialities. Eventually, the architect can reach a degree where he is sincerely passionate about bringing others a sensible and true life. Therefore, his governance is so comprehensive that it encompasses him, humans, and other creatures of nature. His ordinance in nature is so precise as to provide the desired order for everyone's life. Sadrian School is about a journey, and the architect is always on the move. Suppose the architect orders his carnal desires in the direction of the true beloved, who is the manifestation of human perfection. In that case, he is moving from selfishness to altruism and divinity As a result, architects' work is approaching a more complete and beautiful order in providing a place for real human life. References: Mullā Ṣadrā. (1363 SH). Mafātīḥ al-Ghayb. Tehran: Muʼassisa-yi MuṭāliꜤāt va Taḥqīqāt-i Farhangī [In Arabic] Mullā Ṣadrā. (1366 SH). Sharḥ Uṣūl al-Kāfī (with the Glosses of ꜤAli Nūrī, ed. Muḥammad Khājavī). Tehran: Muʼassisa-yi MuṭāliꜤāt va Taḥqīqāt-i Farhangī [In Arabic] Mullā Ṣadrā. (1422 AH). Sharḥ al-hidāya al-athīriyya (ed. Muḥammad Muṣṭafā Fūlādkār). Beirut: Muʼassisa al-Tārikh al-ꜤArabiyya [In Arabic] Mullā Ṣadrā. (1368 SH). Al-Ḥikma al-MutaꜤāliya fi al-Asfār al-ꜤAqliyya al-arbaꜤa (with the Glosses of Hādi Sabzivārī, Muḥammad Ḥusayn Ṭabāṭabāī and et al., Introd. by Muḥammad Riḍā Muẓaffar). Qom: Maktaba al-Muṣṭafāvī [In Arabic] Mullā Ṣadrā. (n.d.). Al-Mabdaʼ wa al-MaꜤād. Tehran: Anjuman-i Ḥikmat va Falsafi-yi Īrān [In Arabic] Mullā Ṣadrā. (1382 SH). Sharḥ va TaꜤlīqi-yi Ṣadr al-Mutaʼallihīn bar ilāhīyāt-i Shafā (ed. Najafghulī ḥabībī). Tehran: Bunyād-i Ḥikmat-i Islāmī-yi Ṣadrā [In Arabic] Mullā Ṣadrā. (1375 SH). Al-Shawahid al-Rubūbiyya fī al-Manāhij al-Sulūkiyya (with the Glosses of Hādi Sabzivārī, introd. and ed. by Jalāl al-dīn Āshtiyanī). Beirūt: Muʼassisa al-Tārikh al-Arabiyya [In Arabic] Mullā Ṣadrā. (1376 SH). Mathnavī-yi Mullā Ṣadrā (ed. by Muṣṭafā Fiyḍī). Qom: Kitābkhāni-yi Āyatullāh al-Uẓmā MarꜤashī Mullā Ṣadrā. (1378-1380 SH). Al-Ḥikma al-MutaꜤāliya fi al-Asfār al-ꜤAqliyya al-arbaꜤa. Translated by: Muḥammad Khājavī. Tehran: Mowlā Mullā Ṣadrā. (1383 SH). Al-Shawahid al-Rubūbiyya. Translated by: Javād Muṣliḥ. Tehran: Surūsh

A Critique of Wolfson's Method in Reading Philosophical and Theological Texts

reza gandomi nasrabadi

Volume 13, Issue 30 , August 2023, , Pages 93-117

https://doi.org/10.30470/phm.2022.554850.2224

Abstract

Abestract Wolfson, a well-known Jewish philosopher, sought to rewrite the history of Western philosophy with a focus on Judaism. In so doing, he used the hypothetical-inferential ... Read More Abestract Wolfson, a well-known Jewish philosopher, sought to rewrite the history of Western philosophy with a focus on Judaism. In so doing, he used the hypothetical-inferential method or the Talmudic method of studying texts. He sought unresolved problems, unknown sources, unknown relationships, and unknown paths of philosophy. The challenge of understanding the origin, structure, and diversity of philosophical systems was fascinating to him. Although there was no connection between Talmudic study and philosophical research, he made the best use of a methodological affinity between them. This method is based on the assumption that there is no real contradiction in the thoughts of a real thinker. Obviously, by finding a case of violation, one can question the above assumption and, consequently, Wolfson's method. Coherent and systematic presentation of a thinker's thoughts and expression of the unspoken and unwritten thoughts of his thoughts, linking irrelevant contents and resolving the apparent contradictions of a thinker's thoughts are the most important functions of this method. His use of terms regardless of their historical evolution, imposing his intellectual framework on the thinker in question, exaggeration and arbitrariness in choosing the text, and Judaizing the history of thought and his support for Jewish thought are the most important criticisms of his method. Key words: Wolfson, Hypothetical-inferential method, Talmudic method, Philo, Spinoza, Crescas. Introduction What attracts attention more than any other honor during Wolfson’s scientific life is the use of hypothetical-inferential method in the study of philosophical and theological texts, or in short, the method of guess and test. Wolfson's method can be delivered to the following question: How should one read philosophical and theological texts? Based on the hypothetical-inferential method in the study of philosophical and theological texts, first a question is raised and speculation is made based on the available data, and in the next step, by studying the texts part by part and carefully, supporting evidence and clues are gathered and Violations are not given much attention. The method proposed by Wolfson, like the Talmudic method, is based on the assumption that a text is written so carefully that every term, interpretation, generalization or exception is important, not only its apparent meaning, but also its implications. One of the functions and goals of the hypothetical-inferential method is to reach the intellectual structure of a thinker and to reveal the invisible processes of their reasoning. The subtitle of Wolfson's book Spinoza's Philosophy is well indicative of the purpose and function of the aforementioned method. Spinoza's philosophy has to do with the process of revealing the process of hidden arguments. In the hypothetical-inferential method, the goal is to find the origin of a theory, and by applying this method, the hidden process of philosophical thinking is revealed. Access to the unsaid and unwritten of a thinker is another function of using the hypothetical-inferential method of studying texts. According to Wolfson, a text is not an express expression of the author in a specific situation and at a specific time and for a specific audience, but rather it is to address unspoken and deep thoughts. He points out that the words spoken by philosophers, in their best and most complete state, remain floating and moving objects on the water, indicating the existence of unspoken thoughts submerged or under water. Method Our method in this article is to show the shortcomings and weaknesses of Wolfson's hypothetical-inferential method. In fact, he claims that there is no real contradiction in the thought of the discussed philosophers, and that their thoughts are consistent and coherent. Any attempt leads to violation of these two claims and questioning Wolfson's method. Findings Some criticisms of Wolfson's proposed method are mentioned. Wolfson's method is always threatened by the danger of applying the aforementioned paradigm and intellectual and mental framework in understanding the thoughts of thinkers. This danger occurs in two ways: It is considered a theory and based on this, it attributes a theory to the author that it was not possible to adopt this theory in his time, or he required materials that did not exist at that time in terms of concepts and meanings. Undoubtedly, the meaning of the terms undergoes changes over time and their current meaning is different from their previous meaning. Wolfson only attributes a theoretical text to the author due to the family similarity of the words, which was not possible to propose at that time. One of the problems of the coherent method proposed by Wolfson is to show an author who has presented many inconsistent and incoherent materials. For example, comparing the treatises of Philo of Alexandria with the coherent and uniform interpretation that Wolfson gave in two volumes of Philo of Alexandria, fundamentals of Religious Philosophy in Judaism, Christianity and Islam have been obtained from him is enough to confirm the above point. One of the flaws of the hypothetical-inferential method, and to put it better, the biggest problem of the said method, is its reliance on this presupposition or the principle of the matter that there is no real contradiction in a true and real thinker, and on what appears to be a contradiction or inconsistency at first glance. It turns out that by analyzing the data, you can find out that they are not real. Conclusion and Discussions Judaizing the history of philosophy or rewriting the history of philosophy centered on Judaism is one of the serious criticisms of Wolfson. He wanted to publish a multi-volume history of philosophy with the general title of Structure and Development of Philosophical Systems from Plato to Spinoza. As noted, the beginning and end point of the seventeen-century period of religious thought was very dear to Wolfson, and he was very unhappy that his conceptual plan did not have a wide impact on the periodization of the history of philosophy. Wolfson's research draws attention to the confiscation of opinions and views of Christian and Muslim thinkers in favor of Jewish philosophy. His main goal was to prove Jewish philosophy and even beyond that to prove the centrality of Jewish thought in various types of religious philosophy. References Gandami Nasrabadi, Reza, (2012), Philo: Founder of Religious Philosophy, Samt Publications and Adian University Publications. ____________________,(1389),Wolfson's philosophical methodology (hypothetical-inferential method), methodology in human sciences, 16th year, number 64-65,pp. Wolfson, Harry Austryn, (1368),Philosophy of Kalam, translated by: Ahmad Aram, Tehran: Al-Hadi. _____________,( 1389 ), Philosophy of the Fathers of the Church, translated by: Ali Shahbazi, Qom: University of Religions and Denominations Publications. ______________ ,( 1387 ),Reflections of the Islamic Kalam in the Jewish Kalam, translated by Ali Shahbazi, Qom: University of Religions and Denominations Publications. Mortazavi, Seyyed Khodiar, (2018), an exploration of the methodology of the history of political ideas (case study: Skinner's critique of the methodology of textual reading), Politics Quarterly, Faculty of Law and Political Science Magazine, Volume 39, Number 1, Spring 2018, pp. 285 -304. Goodenough,Ervin R,)1940(,Introduction to philo judaus,Oxford university press. Hegel,G.W.F,)1995(,Lectures on the History of philosophy,trans by E.s.Haldane,university of Nebraska press. Haberman, Jacob,(2011), Harry A. Wolfson's Utilization of the Hypothetico-Deductive Method of Text Study, Shofar , Vol. 30, No. 1 (Fall 2011), pp. 104-128. Lewy,j.N.D,(2004),selected writings philo of Alexandria,harper. Runia, David (1990), Exegesis and Philosophy: Studies on Philo of Alexandria,Variorum, Aldershot. Twersky,Isidore,(1976),Harry Austryn Wolfson(1887-1974),The American Jewish Year book,vol.76,pp.99-111.Wolfson, Harry Austryn (1934), The Philosophy of Spinoza, Harvard University Press.___________________(1982), Philo: Foundations of Religious Phliisiphy In Judaism,Christianity ,and Islam, 5th ed., Harvard University Press.

Acceptance of a Proposition upon Insufficient Evidence Based on the Critique of the Constructional Concept from the View of William James and ‘Allāma Tabātabā’ī

Mohammad Hosin davoodi; Nafise sate

Volume 13, Issue 30 , August 2023, , Pages 207-232

https://doi.org/10.30470/phm.2022.552070.2202

Abstract

Abstract “Constructional” is a commonly used term in epistemology. James makes use of credibility as an evasion of strong rationalism and considers that as believing in ... Read More Abstract “Constructional” is a commonly used term in epistemology. James makes use of credibility as an evasion of strong rationalism and considers that as believing in a proposition based on its practical usefulness so that the consequent evidence effective under the influence of this credibility shows truth or falsehood of that proposition. Basic criticisms to the theory of James involve the correspondence between a constructional issue and a reality in development or substantiation and reducing truth to usefulness. Construction in ‘Allāma Tabātabā’ī’s theory of constructional perceptions (artificial conceptions) is interpreted as artificiality and constructing some concepts to fulfill humans’ basic needs. Although ‘Allāma’s theory does not claim truth for the constructional perceptions, it restricts cognition to practical reason with respect to human basic needs and the faculty of reason to use constructional function. By offering a new explanation of constructional, without any alteration in the meaning of truth and restricting constructional to practical and unverified issues, the present study aims to present a solution for the epistemological problem concerning some necessary and useful beliefs for which there is not sufficient evidence. According to the obtained results, by considering the constructional function of mind as “assumption of belief” or “perceiving acceptance”, such beliefs can be accepted in a way that without attributing them to truth, the consequences of a belief apply to them and constructional perceptions be acknowledged as valid in the realm of theoretical and practical science. Key words: Construction, Usefulness, Truth, Justification, Perceiving Acceptance Introduction: With the dominance of rationalism in the Enlightenment Movement, epistemological justification for believing in available rational evidence is illuminated. However, sometimes we are confronted with many necessary, vital, and useful propositions for which there is no sufficient evidence available to reach either acceptance or rejection. One of the famous epistemological ideas adopted in this challenge is agnosticism as an evasion of accepting a proposition without any sufficient evidence. Significant and serious criticisms to this theory have led to presenting other approaches. Method: Using an analytic-deductive method, the present article analyzes some relevant data in this regard which are collected, classified, and coded by the library method. The main purpose of the research is to present a solution for the epistemological problem under discussion that also avoids critiques of the views of James and ‘Allāma. According to the research assumption, by distinguishing between belief in a proposition and its constructional acceptance we can make use of the function of validating a proposition without connecting that to truth and so to accept it in a way that it does not involve consequences of a belief. Findings: By analyzing the mental and rational faculties of a human and emphasizing on the other aspects of human existence, James introduces validation in a new meaning as one of human mental activities and accordingly justifies some beliefs that have no evidence. In construction, mind saves a version of reality in itself and based on this version, constructs an image of reality in mind and regards it true and factual. This duplication is under the condition that it facilitates practical and rational development to achieve objective purposes in life. The constructed conceptions in mind, on the one hand, should be a means to approach objective, current, and developing reality that per se verifies or nullifies that constructed belief, and on the other hand, it should serve as guide for our new experiences and perceptions to the old experiences and perceptions saved in our mind. He maintains that “liveableness, inevitability, and lack of chance to return” are three basic features for the mental validity of belief upon insufficient evidence (James, 1897: 3). Adopting a different approach to solve epistemological predicaments in the realm of practical reason, Tabātabā’ī raises the concept of constructional perceptions. In his outlook, “constructional perceptions are assumptions constructed by the human mind to fulfill vital needs. They are contractual, hypothetical, and credit-based so they do not deal with the reality and Nafs al-Amr” (Tabātabā’ī, 1364, vol. 2: 138). In his viewpoint, construction is one of the functions and activities of practical reason applied by the human mind in order to satisfy some vital needs and have easier access to practical purposes in life. They compose a second division of science called constructional perceptions. The perspectives of James and Tabātabā’ī face with numerous criticisms such as: reducing truth to usefulness and gradual development of objective truth in James’ theory; and restricting the act of construction in practical reason and lowering human basic epistemological needs in the realm of theoretical reason in Tabātabā’ī’s view. Conclusions and discussions: According to the author’s view, the credibility of a proposition can be accepted as a mental function and by the expansion of its meaning, it can be interpreted as perceiving acceptance or non-epistemological acceptance of a proposition in order to be adopted as a suitable solution for some propositions that are built upon insufficient evidence. When a proposition is given credibility and accepted, it is neither claimed to be true nor constructed to be an artificial and contractual proposition; but when the confirmation of a proposition is not permissible due to lack of sufficient evidence, it is treated with an epistemological view as if the proposition is accepted so that the consequences of this acceptance apply to the credibility and acceptance. According to the requirements of rationality, the admissibility and even suitability of giving credibility to a proposition is restricted to special conditions. Three required conditions for the credibility of a proposition without claiming truth and having practical consequences include: 1. Reasons for and against a proposition are completely equal and there is no preference to either accept or reject any side; 2. Adopting agnosticism in accepting an impossible belief requires accepting one side of the theorem; 3. The belief has such an importance that either accepting or rejecting it has a profound impact on human life. Whenever logical evidence and reason gains priority on either side and rational reasoning issues an order, even if indefinite, we are obliged to follow the rational evidence. Therefore, in addition to obeying the governance of reason, we do not let any false belief enter our mind. Thereby, we do our epistemological and moral duty in front of our beliefs, and also make use of the practical consequences of accepting the beliefs. References Tabātabā’ī, Mohammad Hoseyn. (1364 SH). Osūl-e Falsafe Va Ravesh-e Re’ālīsm. Qom: Sadrā. Tabātabā’ī, Mohammad Hoseyn. (1374 SH). Tafsīr Al-Mīzān. Vol.8. Translated by: Mohammad Bagher Mosavi Hamedani, Qom: Nashr-e Islāmī. Tabātabā’ī, Mohammad Hoseyn. (1388 SH). Insān Az Āghāz Tā Anjām. Qom: Būstān-e Ketāb. Tabātabā’ī, Mohammad Hoseyn. (1416 AH). Nahāyat al-Hekmah. Qom: Al-Nashr Al-Islāmī. James, William. (1396 SH). Pragmatism. Translated by: ‘Abdol Karīm Rashīdīyān. Tehran: ‘Ilmī Farhangī. James, William. (1343 SH). The Psychology of Religion. Translated by: Mehdī Ghā’enī. Tehran: Bongāh-e Tarjomeh Va Nashr-e Ketāb. James, William. (1397 SH). The Varieties of Religious Experience. Translated by: Hoseyn Kīyānī. Tehran: Hekmat. James, William. (1897), Will to belief and other Essays in Popular Philosophy. www. gutenberg.org James, William. (1907), Pragmatism: A New Name for some old ways of Thinking, New York, Longmans, Green & co. James, William. (1948), Essays in pragmatism, New York, Heffner publishing James, William, stanford.edu.4. Essays in Popular Philosophy Russell, Bertrand. (1946), A History of Western Philosophy, www. amazon. Com Pragmatic argument and Belief in God, plato,stanford.edu The ethics of belief, plato,stanford.edu Will to belief, Wikipedia.com

Arguments for the Prima Matter According to Ibn Sina: A Critical Review

Hamideh Mokhtari

Volume 13, Issue 30 , August 2023, , Pages 393-524

https://doi.org/10.30470/phm.2022.549255.2186

Abstract

Abstract Ibn Sina has put forward two arguments of "continuity and disconnection" and "potentiality and actuality" to prove the prime matter. Based on the arguments of continuity and ... Read More Abstract Ibn Sina has put forward two arguments of "continuity and disconnection" and "potentiality and actuality" to prove the prime matter. Based on the arguments of continuity and disconnection, a change is not possible unless there is the prime matter, , a common and constant component providing identity during variation and change. In this article, we argue that this argument does not support its claim to prove the prime matter, nor can it solve the continuity and disconnection. Another argument of the prime matter is called the potentiality and actuality. in this article, we have shown that, based on the argument of potentiality and actuality, it is not possible to prove the prime matter. It is concluded that the two main arguments of the prime matter cannot prove the prime matter of Ibn Sina. Keywords: Ibn Sina, Prime matter, Arguments, Continuity and Disconnection, Potentiality and Actuality Introduction "Hylomorphism" is a theory in which the structure of material objects is explained based on matter and form. Traditional Hylomorphism has a significant background. The center of Aristotle's metaphysics is the distinction between matter and form. Although this theory started with Aristotle and continued in the metaphysics of some different philosophers, some aspects of it is still needed to be analyzed. Ibn Sina is one of the proponents of Hylomorphism theory. In his opinion, the central idea of Hylomorphism is that, material objects are composed of the substances of matter and the form. The focus of this article is the analysis of two arguments to prove the Prime matter according to Ibn Sina. This analysis is based on the opinions of some analytical philosophers. The subject of the this article is to find out whether Ibn Sina has been able to adduce satisfactory arguments for proving the Prime matter? Methodology In this article, the research method is descriptive-analytical based on analytical and logical investigation. In this way, first, we collected information by studying different books and then analyzed the information by using logical analysis methods. Finding Ibn Sina has presented two arguments to prove the Prime matter: "Continuity and Disconnection” and "Potentiality and Actuality”. Examining the argument of Potentiality and Actuality shows that in every material object there are two characteristics of Potentiality and Actuality, and these two characteristics are separate from each other, but it is not enough to prove the Prime matter and as a result, it is not possible to present Hylomorphism interpretation about the structure of material objects. Also, based on an argument, we showed that the Continuity and Disconnection argument cannot prove the prime matter. Basically, the Prime matter is supposed to maintain the identity between objects during change. But we have shown that the monster cannot be a suitable answer to the problem of identity during change Because according to the Continuity and Disconnection argument, the Prime matter was not proved; we thus showed that the Prime matter cannot be a suitable answer to the problem of identity during change. To solve the problem of Continuity and Disconnection, we provided two solutions; the first solution is based on a three-dimensional analysis and the second solution, which does not require the assumption of the Prime matter, is based on a four-dimensional analysis. In short, in this article, we have shown that there are problems with both arguments to prove the Prime matter. In other words, two arguments cannot prove the Prime matter. Conclusion and discussion The claim of the proof of Continuity and Disconnection is that it is not possible to change the Continuity and Disconnection unless there is the prime matter. This component is a constant component during change and provides identity during change. we showed that, this argument cannot fulfill its claim, i.e. proving the Prime matter, as well as solving the problem of changing, that is, the assumption of the Prime matter cannot give a suitable answer to the problem of Continuity and Disconnection. To solve the problem of Continuity and Disconnection, we provided two solutions; The first solution is based on a three-dimensional analysis and the second solution, which does not require the assumption of the Prime matter, is based on a four-dimensional analysis. Another argument to prove the Prime matter is Potentiality and Actuality. This argument cannot prove the Prime matter. The claim of the argument is that the proof of the characteristic of the Potentiality comes to the proof of the Prime matter, but A) The attribution of this characteristic can also be explained in the framework of the Bundel theory, without the need Hylomorphism. The property of being potential, along with the property of being actual, assuming a Bundel theory, are two properties and two constituents of the material object that can be considered as form, so there is no place to prove Prime matter, while it was supposed to be an argument in favor of proving the Prime matter. b) Also, with modifications in the Bundel theory, the Prime matter will not be proven. c) Also, by insisting on the many problems of the Bundel theory, it cannot be used in favor of Hylomorphism, because it has some assumptions that are sometimes not accepted by Ibn Sina. One of the assumptions of accepting the objection is to believe in the realism, while according to many evidences, Ibn Sina believes in tropism. So, Potentiality and Actuality argument, under the standard Bundel theory and even its modified versions, cannot prove the Prime matter. d) The Potentiality and Actuality argument will not work even within the framework of the Substratum This argument under the Substratum theory has more flaws than its proposal under the Bundel theory. Because under this potential, they can neither prove the Prime matter nor can they be the form of the object. References: Ibn sina. (1404 AH). Al-shifā, Al-elahiyat. Tashih: Sāeed zayed. Al-Ab Qhānāvati. Qom: Mār’āshi Nājāfi ----------. (1404 AH). Al-tālighat. Qom: Al-māktābāh Al-ālam Al-eslami. ----------. (1404 AH) Al-shifā, Al-tābi’eyay. Tashih: sāeed zayed. Qom: Mārāshi Nājāfi. ----------. (1404 AH) Al-shifā, Al-māntegh. Qom: Mārāshi Nājāfi. ----------. (1363 SH). Al -mābādā vā Al-mā’ad. Be ehtemam: Abdolleh Norani. Tehran: mo’asseseh motale’at eslami ---------. (1375 SH). Al-esharat vā Al-tānbihat. Qom: nāshr Al-bālaghāh ---------. (1379 SH). Al -nājat men AL-ghārgh fi bāhr Al-dālalat. Tashih Muhammad taghi Danesh pazhuh. Tehran: Daneshgah Tehran. ----------. (1989). Al-hodūd. Ghahereh: Al-heyā’ah Al-mesri Al-ālemah Al-ketab. Sābzevari mulla hadi. (1379 SH). Shārh Al-mānzūmeh. Mohaghegh: MāSūd Talebi. Tehran: nashr nab. Sohrevārdi, shāhab Al-din. (1375 SH). Hekāmāt Al-eshrāgh. Mājmūeh mosānāfat sheykh Eshragh (jeld 2). Tashih Hanri Corbān. Tehran: pazhuheshgah olūm Ensani. Sādr Al-din shirazi, Muhammad ebn Ebrahim.1981. Al-hekmāh Al-motā’aliyāh Fi Al-āsfar Al-āghliyah Beyrut: dar ehya Al-torāth. (mājmū’eh asar jed 5) Tehran: nāshr sadrd. Michael J. Loux.2006. “Metaphysics: a contemporary introduction.” — 3rd ed. (Routledge contemporary introductions to philosophy Sellars, W. 1963, "perception and reality". Science. London: Routledge and Kegan Paul.

Explain the various interpretations of the rule "Miscellaneous in the time of time, complexes in the duration"

mohammad sadegh kavyani; Rouhollah Souri; hamid parsania; Habibollah razmi

Volume 12, Issue 29 , February 2023, , Pages 17-48

https://doi.org/10.30470/phm.2022.536112.2063

Abstract

The rule of "miscellaneous articles in the time , complexes in the "duration" is one of the most widely used rules in Islamic philosophy, which directly or indirectly in discussions ... Read More

Comparison of the theory of the discrepancy of the mind with the promise of the ghost and its results

mohammad daneshnahad; mohammadHASAN VAKILI

Volume 12, Issue 29 , February 2023, , Pages 55-76

https://doi.org/10.30470/phm.2022.539690.2078

Abstract

The mismatch between the mind and the outside is one of the challenges that many sages do not accept, and most sages may agree that what one perceives is true. Conversely, if the theory ... Read More

Ibn Sina's view on the connection between the happiness of perceptions and the state of the human brain

Aysooda hashempour; forough rahimpour; abdolali shokr

Volume 12, Issue 29 , February 2023, , Pages 85-106

https://doi.org/10.30470/phm.2022.540331.2088

Abstract

Ibn Sina emphasizes the central role of "perception" in addressing issues related to the happiness of human perception. According to him, human perceptions, including sensory, imaginary ... Read More

Fundamentals Farabi' cosmology

Batool Ahmadi; Qasim Pourhassan

Volume 12, Issue 29 , February 2023, , Pages 115-144

https://doi.org/10.30470/phm.2022.530057.1991

Abstract

Farabi's cosmology is one of the dimensions of Farabi's philosophy that reflects his worldview. Farabi was the first Islamic philosopher to formulate a coherent theory of the universe, ... Read More

Orientational Metaphors of Encompassing-Encompassed in Mulla Sadra's Philosophy

vahid khademzadeh

Volume 12, Issue 29 , February 2023, , Pages 301-330

https://doi.org/10.30470/phm.2022.540242.2086

Abstract

Geographical orientations are one of the important cognitive tools of human beings that in their literal meaning refer to relations between physical objects in the natural world. Encompassing-encompassed ... Read More

A new approach to the problem of temporal finitude of the universe, on the basis of the transcendent philosophy of Mulla Sadra

Hamed Manouchehri Kousha

Volume 12, Issue 29 , February 2023, , Pages 471-502

https://doi.org/10.30470/phm.2022.534145.2035

Abstract

In the history of Islamic thoughts, Kalām specialists mostly believed in temporal coming-into-being of the universe, and on the other side, Islamic philosophers mostly believed in ... Read More

Good and Bad Luck of Days and Their Avicennian Explanation by Nasir al-Din al-Tusi

Maryam Javid; zohreh tavaziani; Shahnaz Shayanfar

Volume 12, Issue 28 , August 2022, , Pages 15-40

https://doi.org/10.30470/phm.2021.520819.1928

Abstract

have been traditionally paid attention. Many people believe that celestial circumstances play a decisive role in their life events. Scientifically speaking, this is an irrefutable issue, ... Read More

Hakim Sabzevari's philosophical interpretations of purifications (Case Study water)

Tahereh Kamalizadeh

Volume 12, Issue 28 , August 2022, , Pages 107-129

https://doi.org/10.30470/phm.2022.535961.2043

Abstract

Sabzevari is one of the influential philosophers of the Qajar period. The characteristic of Sabzevari's philosophical method, which has also been influential in his interpretive method, ... Read More

The Role of Fixed (Eternal) Entities on Human Freewill from Mulla Sadra’s Perspective

Marziyeh Akhlaghi

Volume 12, Issue 28 , August 2022, , Pages 137-160

https://doi.org/10.30470/phm.2021.525514.1966

Abstract

In mystical ontology, fixed eternal entities are the key to understanding various topics of destiny, predestination, God’s foreknowledge, etc. Mulla Sadra has used the notion ... Read More

A Comparative Study of Casual Relation of Mind and body from the Perspective of Mulla Sadra and Foster

Hamid Reza Abdoli Mehrjardi; forough rahimpour

Volume 12, Issue 28 , August 2022, , Pages 201-221

https://doi.org/10.30470/phm.2021.529165.1979

Abstract

Explaining how the soul and body relate is one of the issues that arises after accepting the duality of the two. One type of relationship between the soul and the body is the acceptance ... Read More

“Reflection on Suhrawardi’s Scientific Foundations and Its Capacity Assessment in Presenting an Educational Model”

Aysooda hashempour; alireza farsinezhad

Volume 11, Issue 27 , February 2022, , Pages 141-163

https://doi.org/10.30470/phm.2021.141742.1918

Abstract

Considering the correspondence between the levels of existence and the levels of perception in Suhrawardi’s thought, a new definition of science can be presented, the validity ... Read More

Naṣīr al-Dīn al-Ṭūsī’s innovative version of proof of the truthful (Burhān-i ṣiddīqīn) and its reception in Islamic kalām

Hamid Ataei Nazari

Volume 11, Issue 27 , February 2022, , Pages 321-343

https://doi.org/10.30470/phm.2021.139789.1907

Abstract

Among the arguments for God's Existence in the Islamic philosophy and kalam, the proof of the truthful (Burhān-i ṣiddīqīn) has a unique position due to its merits. Invented by ... Read More

The examination of Transformation of Aristotle's idea on self-awareness in the views of Avicenna and Aquinas

Seyyed Ali Hosseini

Volume 11, Issue 27 , February 2022, , Pages 449-476

https://doi.org/10.30470/phm.2021.525287.1963

Abstract

In the peripatetic philosophy, there are two views on self-awareness: the idea that claims self-awareness depends on the cognition of other things (cognition-dependent self-awareness) ... Read More

The Applying of the Doctrine of Pure Existence in Proof and Explanation: Individual Unity of Being in Viewpoint of The wise Aqa Ali Modarres

Mohammadreza Ershadinia

Volume 11, Issue 26 , June 2021, , Pages 105-130

https://doi.org/10.30470/phm.2020.122988.1764

Abstract

The doctrine of pure existence is one of the initiatives of Islamic philosophy, which has a significant place in the history of philosophy, especially Transcendental wisdom. Transcendental ... Read More

Evaluating the Role of Poverty in Man's Deification of God from the perspective of Meister Eckhart

ebrahim rostami; Mohammad qadery

Volume 11, Issue 26 , June 2021, , Pages 279-305

https://doi.org/10.30470/phm.2020.118542.1728

Abstract

Eckhart believed that the most important way to become divine, Dependency is, and poverty is the best way to achieve that. Eckhart defines three components of poverty that are: no want ... Read More

A study of the utilitarian attitude towards religion within the framework of wisdom

hadi fanaei

Volume 11, Issue 26 , June 2021, , Pages 307-337

https://doi.org/10.30470/phm.2020.128253.1806

Abstract

The Sudanese view of religion is, moreover, an emerging approach to Western thinkers, especially with a pragmatic view of religion. Although such an attitude towards religion is the ... Read More

Relationship between Sadra's Ontology Basics and Prayer

Marveh Dolatabadi; Marveh Dolatabadi; Mohamad Esmaeel Ghasemi Tosi

Volume 8, Issue 21 , December 2018, , Pages 91-117

https://doi.org/10.30470/phm.2019.34352

Abstract

Prayer is one of the most magnificent divine themes that has always been of interest to humanity, and every human being has paid attention to semantics and its problems, in spite of ... Read More

Analysis and evaluation of compatibility with Mulla Sadra Transcendental wisdom

ahmad reza honari; tahereh kamalizadeh; iraj dadashi

Volume 8, Issue 21 , December 2018, , Pages 119-147

https://doi.org/10.30470/phm.2019.34353

Abstract

Symbolic viewpoint about universe is a valuable heritage of old civilizations. This topic has had especial position in Islamic culture and civilization. Muslim mystics and philosophers ... Read More

The subjectivity of the substantiality and accidentality basis on Mulla sadra’s philosophy

seyyed ali alamolhoda

Volume 8, Issue 21 , December 2018, , Pages 149-168

https://doi.org/10.30470/phm.2019.34354

Abstract

In This essay will be discussed that two facts can be considered for deviding corporal beings to substance and physical accidents.The first cause is rooted from solving the problem ... Read More

Review of explanation of Islamic philosophers about concomitance between matter and form

mohammad mahdi kamali; hossein ghafari

Volume 8, Issue 20 , August 2018, , Pages 11-40

https://doi.org/10.30470/phm.2018.32205

Abstract

Review of explanation of Islamic philosophers about concomitance between matter and form Abstract: Most Muslim philosophers believe that the body consists of two essential elements ... Read More

Sadr-ol-Mote'allehin's propositional knowledge theory

seyed majeid Hoseini; mohamad ali abbasian; Seyyed ali Alamolhoda; naser mohamadi

Volume 8, Issue 20 , August 2018, , Pages 41-67

https://doi.org/10.30470/phm.2018.32199

Abstract

The nature of Propositional knowledge is of important issues in contemporary epistemology. The common theory of epistemologists, knows propositional knowledge as "justified true belief", ... Read More

Volume 13 (2023)

Volume 12 (2022)

Volume 11 (2021)

Volume 10 (2020)

Volume 9 (2019)

Volume 8 (2018)

Volume 7 (2017)

Volume 6 (2016)

Volume 5 (2015)

Volume 4 (2014)

Volume 3 (2013)

Volume 2 (2010)

Volume 1 (2009)

Main Subjects = Islamic philosophy

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