Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 A Study of Mulla Sadra’s perspective of the Imaginative Pleasure A Study of Mulla Sadra’s perspective of the Imaginative Pleasure 7 20 71635 10.22059/jitp.2019.256120.523023 FA Nafiseh Elahi Khorasani PhD Candidate, Ferdowsi University of Mashhad, Islamic Philosophy and Wisdom Group, Morteza Hosaini Shahroodi Professor, Ferdowsi University of Mashhad, Islamic Philosophy and Wisdom Group Abbas Javareshkian Associated Professor, Ferdowsi University of Mashhad, Islamic Philosophy and Wisdom Group, Journal Article 2018 05 17 Based on Mulla Sadra’s perspectives, and through a philosophical explanation of pleasure as an existential entity, as well as a perfection-attribute of existence, and by defining imagination in terms of an immaterial and abstract entity, the present paper seeks to study imaginary pleasure and clarify its importance compared to other types of pleasure. Then, after stating the conditions for sight and its definition on the basis of the ultimate purpose for revealing the truth of every creature, it is proven that imaginary imageries are perceived and understood similar to sensual imageries, without any differences; and due to substantial motion, the perception of imaginary forms leads to the perfection of soul which in turn causes the discovery of the soul. Finally, it is explained that because of its further benefiting from the existence, the pleasure of perceiving imaginary imageries is a more perfect pleasure than sensual pleasures; a great pleasure which can only be gained and enjoyed by the owners of great souls due to less entrapment with the material feelings. Based on Mulla Sadra’s perspectives, and through a philosophical explanation of pleasure as an existential entity, as well as a perfection-attribute of existence, and by defining imagination in terms of an immaterial and abstract entity, the present paper seeks to study imaginary pleasure and clarify its importance compared to other types of pleasure. Then, after stating the conditions for sight and its definition on the basis of the ultimate purpose for revealing the truth of every creature, it is proven that imaginary imageries are perceived and understood similar to sensual imageries, without any differences; and due to substantial motion, the perception of imaginary forms leads to the perfection of soul which in turn causes the discovery of the soul. Finally, it is explained that because of its further benefiting from the existence, the pleasure of perceiving imaginary imageries is a more perfect pleasure than sensual pleasures; a great pleasure which can only be gained and enjoyed by the owners of great souls due to less entrapment with the material feelings.

https://jitp.ut.ac.ir/article_71635_eae0e53e6f8f4d5ca0bbc759f35e5eb7.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 Muhammad ibn Ahmad (Mohaghegh) Khafri's Views on the Principality of Existence Muhammad ibn Ahmad (Mohaghegh) Khafri's Views on the Principality of Existence 21 36 71636 10.22059/jitp.2019.256730.523024 FA Gholamreza Banan PhD Student of Islamic Philosophy and Theology, Shiraz University Ali Mohamad Sajedi Associate Professor in Department of Islamic philosophy and Theology, Shiraz University Journal Article 2018 05 06 The well-known idea spread in philosophical assemblies is that transcendental philosophy has a large role on topic of existence, especially, on the principality of existence. The present essay aims at addressing the question whether the Principality of Existence has its roots in doctrines proposed by philosophers before Mulla Sadra or not? If yes, then what is their contribution to the subject? Proposing eight arguments (drawn on Khfri’s views (9th-10th centuries H), including the impossibility of changing the state of possibility of quiddity without existence, the actualization of common technical predictions, the impossibility of concepts without tokens, the impossibility of deducing the concept of existence from quiddity, the impossibility of correspondence of the commonality of existence concept with quiddity, the existential gradation, the origin of quiddity being predicated by existence, and the cause of actualization of particular things, we come to the conclusion that he had arguably introduced the subject of Principality of existence in his works a long time before Mulla Sadra. The well-known idea spread in philosophical assemblies is that transcendental philosophy has a large role on topic of existence, especially, on the principality of existence. The present essay aims at addressing the question whether the Principality of Existence has its roots in doctrines proposed by philosophers before Mulla Sadra or not? If yes, then what is their contribution to the subject? Proposing eight arguments (drawn on Khfri’s views (9th-10th centuries H), including the impossibility of changing the state of possibility of quiddity without existence, the actualization of common technical predictions, the impossibility of concepts without tokens, the impossibility of deducing the concept of existence from quiddity, the impossibility of correspondence of the commonality of existence concept with quiddity, the existential gradation, the origin of quiddity being predicated by existence, and the cause of actualization of particular things, we come to the conclusion that he had arguably introduced the subject of Principality of existence in his works a long time before Mulla Sadra.

https://jitp.ut.ac.ir/article_71636_7b39b5ac26dd9d4b458867e53af3c8e8.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 A Defense of Psychologism about the Nature of Evidence A Defense of Psychologism about the Nature of Evidence 37 56 71638 10.22059/jitp.2019.255719.523018 FA Muhammad Ali Poudineh Ph.D. Student of Philosophy, Farabi Pardis, University of Tehran Mansour Nasiri Associate Professor, Farabi Pardis, University of Tehran Journal Article 2018 05 09 One of the important concepts in epistemology is the that of evidence. Evidence is a kind of reason that is indicative of the truth of the proposition that is the object of one’s doxastic attitude. In this paper, we assess the nature of evidence. There are three important views on the nature of evidence: psychologism, factive propositionalism and non-factive propositionalism. After explaining and assessing the arguments for the three views, we come to the conclusion that the arguments for psychologism is stronger than the ones for propositionalism. So, it seems that the evidence is one’s non-factive mental states. One of the important concepts in epistemology is the that of evidence. Evidence is a kind of reason that is indicative of the truth of the proposition that is the object of one’s doxastic attitude. In this paper, we assess the nature of evidence. There are three important views on the nature of evidence: psychologism, factive propositionalism and non-factive propositionalism. After explaining and assessing the arguments for the three views, we come to the conclusion that the arguments for psychologism is stronger than the ones for propositionalism. So, it seems that the evidence is one’s non-factive mental states.

https://jitp.ut.ac.ir/article_71638_9603f7ea05cd2d777c5becee7c2079fc.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 An Anthropological Explanation of Itebariat according to Human Descent based on Allameh Tabatabaei’s Views An Anthropological Explanation of Itebariat according to Human Descent based on Allameh Tabatabaei’s Views 57 74 71640 10.22059/jitp.2019.262778.523045 FA Ebrahim Rastian Ph.D. student of Transcendental Philosophy, University of Isfahan Mohammad Bidhendi Associate Professor. Department of Islamic Philosophy and Theology, University Of Isfahan; Foroogh Al Sadat Rahim Poor Associate Professor. Department of Islamic Philosophy and Theology, University Of Isfahan Journal Article 2018 08 16 Human descent isn’t a personal event; conversely, it is the entrance process of human in mundane life. Allameh Tabatabaei explained the generation and evolution of human’s itebariat by differentiating between the descent and the mundane creation of human and by explaining how and why human has been descended. The central point of this paper is Allameh Tabatabaei’s views on the relation of human descent to itebariat, according to which the entrancing to itebariat’s world is the reality of the descent. Itebariat have an essential role in forming the human society and also has an undeniable role in human growth and transcendence. Because of descent event, which is the human attention to plurality and ignoring the unity, itebariat is forming. Eventually, after penitence, human locates in the descent process accompanying with religious itebariat legislation and separating happiness from misery for human. Human descent isn’t a personal event; conversely, it is the entrance process of human in mundane life. Allameh Tabatabaei explained the generation and evolution of human’s itebariat by differentiating between the descent and the mundane creation of human and by explaining how and why human has been descended. The central point of this paper is Allameh Tabatabaei’s views on the relation of human descent to itebariat, according to which the entrancing to itebariat’s world is the reality of the descent. Itebariat have an essential role in forming the human society and also has an undeniable role in human growth and transcendence. Because of descent event, which is the human attention to plurality and ignoring the unity, itebariat is forming. Eventually, after penitence, human locates in the descent process accompanying with religious itebariat legislation and separating happiness from misery for human.

https://jitp.ut.ac.ir/article_71640_b644763115d2b1d28abd48a1497b6835.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 Mirza Mahdi Isfahani’s Views on Explaining God’s Knowledge without Object in the Light of Human’s Understanding of Double Negative Elimination Mirza Mahdi Isfahani’s Views on Explaining God’s Knowledge without Object in the Light of Human’s Understanding of Double Negative Elimination 75 90 71644 10.22059/jitp.2019.250053.522998 FA Reza Rahnama Phd in Islamic Philosophy, Allameh Tabataba'i University, Iran Journal Article 2018 01 21 Double negative elimination is one of the most basic axioms in logic and philosophy. Having a different view of the obviousness of this issue, Mirza Mahdi Isfahani describes the "knowledge without the object” within the realm of human knowledge, believing that one can refer to the knowledge whose object is bare of any actualization in any homestead. He relies on such knowledge and uses it as a reference to define God's knowledge as a detailed knowledge, free of accompanying of any objects, both before and after creation. As a result, he purifies the Supreme Being from the subsistence of objects of knowledge, be it collective knowledge of detailed. Therefore, it can be inferred that once capable of tackling the challenges ahead, Mirza Mahdi Isfahani's theory of the "knowledge without the object” would appear as a rival for the Mu'tazilahs’ eternal entities, the Mystics’ immutable entities, and Mulla Sadra's detailed while undifferentiated knowledge. Double negative elimination is one of the most basic axioms in logic and philosophy. Having a different view of the obviousness of this issue, Mirza Mahdi Isfahani describes the "knowledge without the object” within the realm of human knowledge, believing that one can refer to the knowledge whose object is bare of any actualization in any homestead. He relies on such knowledge and uses it as a reference to define God's knowledge as a detailed knowledge, free of accompanying of any objects, both before and after creation. As a result, he purifies the Supreme Being from the subsistence of objects of knowledge, be it collective knowledge of detailed. Therefore, it can be inferred that once capable of tackling the challenges ahead, Mirza Mahdi Isfahani's theory of the "knowledge without the object” would appear as a rival for the Mu'tazilahs’ eternal entities, the Mystics’ immutable entities, and Mulla Sadra's detailed while undifferentiated knowledge.

https://jitp.ut.ac.ir/article_71644_c622f9e3dcc8fa38e22ef3467fa97780.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 Abhari’s Logic in Zubdat al-Haqa’iq Abhari’s Logic in Zubdat al-Haqa’iq 91 120 71646 10.22059/jitp.2019.260242.523035 FA Mahdi Azimi Assistant Professor, The Department of Islamic Philosophy and Kalam, University of Tehran Journal Article 2018 07 14 Athir al-Din al-Abhari (d. ca. 656/1258) was an outstanding Iranian polymath who wrote numerous treatises including Bayan al-Asrar, Talkhis al-Haqa’iq, Risalat al-Matali’, and Zubdat al-Haqa’iq. Each treatise contains three subjects: logic, physics, and metaphysics. They were copied by Katebi al-Qazwini. Al-Abhari himself has written ijaza at the beginning of them. The four handwritings are reserved in MS Fazil Ahmed Pasha 1618, in the Library of Kuprili, at Istanbul. In this study I have edited the Logic of Zubdat al-Haqa’iq. Abhari’s logic in this work is purely Avicennan. Athir al-Din al-Abhari (d. ca. 656/1258) was an outstanding Iranian polymath who wrote numerous treatises including Bayan al-Asrar, Talkhis al-Haqa’iq, Risalat al-Matali’, and Zubdat al-Haqa’iq. Each treatise contains three subjects: logic, physics, and metaphysics. They were copied by Katebi al-Qazwini. Al-Abhari himself has written ijaza at the beginning of them. The four handwritings are reserved in MS Fazil Ahmed Pasha 1618, in the Library of Kuprili, at Istanbul. In this study I have edited the Logic of Zubdat al-Haqa’iq. Abhari’s logic in this work is purely Avicennan.

https://jitp.ut.ac.ir/article_71646_a53884be34d5584dd88fac139169961b.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 Supervenience and afterlife Supervenience and afterlife 121 140 71647 10.22059/jitp.2019.252434.523009 FA Mahdi Ghiasvand Assistant Professor, Department of Philosophy, Kharazmi University, Tehran Journal Article 2018 03 06 In this paper, an explication of the term "supervenience" is presented. Then, this explication is used to clarify the meaning of the supervenience of the soul (mind) on the body (brain) and its effect on the philosophical problem of the afterlife. It has shown that physicalism about soul cannot be formulated upon supervenience per se, since reductivity is an essential aspect of physicalism. So, the main thesis of this paper is that supervenience of the soul on body is consistent with non-physicalistic/non-reductive versions of an afterlife as well as the physicalistic ones. In this paper, an explication of the term "supervenience" is presented. Then, this explication is used to clarify the meaning of the supervenience of the soul (mind) on the body (brain) and its effect on the philosophical problem of the afterlife. It has shown that physicalism about soul cannot be formulated upon supervenience per se, since reductivity is an essential aspect of physicalism. So, the main thesis of this paper is that supervenience of the soul on body is consistent with non-physicalistic/non-reductive versions of an afterlife as well as the physicalistic ones.

https://jitp.ut.ac.ir/article_71647_91d20bf04b7c9f76cfbcaf5490089999.pdf

Univrsity Of Tehran Press Philosophy and Kalam 2008-9422 52 1 2019 06 22 Metaphorical Love: The Why and What of metaphorical Love in Islamic Mysticism Metaphorical Love: The Why and What of metaphorical Love in Islamic Mysticism 141 160 71648 10.22059/jitp.2019.237987.522957 FA Zahra Kalhor PhD candidate of Islamic Philosophy and Theology of Shiraz University Rreza Elahimanesh Assistant Professor, University of Religions and Denominations, Faculty of Denominations Journal Article 2017 08 20 In mystical literature, metaphorical love is a form of extreme affection that the one attached to it is of human kind. This type of love directs all the affection towards the loved one such that the lover sees none but the lover and has no wish or desire except union with her and seeking her satisfaction. The following research studies the nature of metaphorical love and the rationale for its appearance and its impact on Muslim mystics’ works since the emergence of Sufism until Ibn Arabi. Then, by examining the impact of this type of love on different stages of spiritual journey (soluk), the study concludes that based on a functionalist point of view, metaphorical love brings about a softness of heart within one’s soul that is a prerequisite of the spiritual journey. At the early stages of spiritual journey, metaphorical love would be a trial for testing the mystic wayfarer’s loyalty and his/her adherence to Shariat (Islamic law), a type of Shariat that is the main road of the Taqriqat (spiritual path). In the middle of spiritual journey, metaphorical love can help the mystic pass from diversity (kasrat) to unity (vahdat). For the united mystic, metaphorical love adjusts divine love that leads to his passing from fanaa (passing away or annihilation) to baqaa (subsistence or permanency). Finally, the mystic can experience the metaphorical love at any stage of his spiritual journey that due to its nature and rational is distinct from higher and lower positions. In mystical literature, metaphorical love is a form of extreme affection that the one attached to it is of human kind. This type of love directs all the affection towards the loved one such that the lover sees none but the lover and has no wish or desire except union with her and seeking her satisfaction. The following research studies the nature of metaphorical love and the rationale for its appearance and its impact on Muslim mystics’ works since the emergence of Sufism until Ibn Arabi. Then, by examining the impact of this type of love on different stages of spiritual journey (soluk), the study concludes that based on a functionalist point of view, metaphorical love brings about a softness of heart within one’s soul that is a prerequisite of the spiritual journey. At the early stages of spiritual journey, metaphorical love would be a trial for testing the mystic wayfarer’s loyalty and his/her adherence to Shariat (Islamic law), a type of Shariat that is the main road of the Taqriqat (spiritual path). In the middle of spiritual journey, metaphorical love can help the mystic pass from diversity (kasrat) to unity (vahdat). For the united mystic, metaphorical love adjusts divine love that leads to his passing from fanaa (passing away or annihilation) to baqaa (subsistence or permanency). Finally, the mystic can experience the metaphorical love at any stage of his spiritual journey that due to its nature and rational is distinct from higher and lower positions.

https://jitp.ut.ac.ir/article_71648_034fc3c943059db076fb347d6935d2e5.pdf