This article attempts to show Mulla Sadra’s model of realism by tracing it through his philosophical principles, especially the principle of Ittihad 'Aqil wa Ma'qul (subject-object unity). ...Furthermore, the study of the Sadra realism model, which is based on the principle of Ittihad 'Aqil wa Ma'qul, is presented to respond to fundamental epistemic-ontological issues, namely the relationship between the subject’s consciousness and external objects, in order to strengthen belief in the nature and existence of external reality, which is independent of contamination of the subject's mental decisions (mind-independent reality). How does the subject's consciousness relate to external objects? This problem is still an anxiety and has not been resolved by modern philosophers who focus on the discourse of perception, giving rise to various schools of realism, which are represented by two major schools: direct realism and indirect realism. By overcoming these epistemic problems, ultimately, this effort leads to the confirmation of Mulla Sadra's more original and comprehensive model of realism. This paper is attempted using a critical-analytical method, namely analyzing Mulla Sadra's philosophical ideas on the Ittihad 'Aqil wa Ma'qul principles and the views of modern realism by focusing on the issue of perception. The conclusions drawn from the results of the analysis of the Ittihad 'Aqil wa Ma'qul were used as a basis for responding to modern realism as well as an affirmation of Mulla Sadra's style of realism.
Tulisan ini menjelaskan bagaimana pandangan Mulla Sadra dalam menjelaskan ilmu husuli dan ilmu huduri. Ilmu Husuli dan Huduri yang sejak lama menjadi perdebatan panjang di antara para pemikir muslim ...menjadi perhatian serius Mulla Sadra. Pendefinisian pengetahuan merupakan basis awal yang berusaha dibangun oleh Mulla Sadra dalam mengkontruksi aliran filsafat Hikmah al-Muta’liyyah miliknya. Dengan pendekatan kualitatif dan melakukan kajian terhadap pemikiran dan karya-karya Mulla Sadra, dapat disimpulkan bahwa bagi Mulla Sadra perdebatan mengenai Husuli dan Huduri telah selesai dan tidak perlu diperlebar atau diperpanjang lagi. Husuli menempati posisis kedua yang menjadi ilmu pendukung, sedangkan huduri merupakan ilmu utama yang tertanam dalam diri manusia dan merupakan anugeran dari Tuhan.
This research is carried out on some uniqueness found in the interpretation of the Al-Qur'an by Mulla Sadra, including: he is a philosopher who is the foremost in interpreting the Al-Qur'an and ...productive writers who have produced many works. In the hands of Mulla Sadra, the synthesis of the three Islamic intellectual schools, namely Sufi makrifat, philosophy or theosophy, and Shiite theology was finally reached, and directly reflected in the field of esoteric interpretation of the Al-Qur'an. Based on the uniqueness, the author is interested in examining it with the title: "Mulla Sadra's Interpretation Methodology (Study of Approaches, Methods, Sources and Instruments of Interpretation)". The purpose of this study is to find out and explore the methodology of the interpretation of Al-Quran Mulla Sadra, as well as describe how the approach, methods, sources and instruments of interpretation of the Al-Quran that he initiated. And to find out and criticize the application of the interpretation methodology of Al-Quran Mulla Sadra in its interpretation product. This type of research is a library research based on the book of Tafsir al-Qur'an al-Karim as a primary data source. Based on this research, we can draw the conclusion that Sadra's work is a combination of approaches and interpretive methods that have developed in the Islamic world. The advantage is that it combines two approaches, namely f irfani and philosophy. This is then considered a bridge from the different interpretive traditions in the Islamic world
Tabatabai and Motahari consider Sadra's philosophy to be a realistic philosophy and claim a kind of realism in the book "Principles of Philosophy and the Method of Realism". Ilham Dilman also ...believes that Wittgenstein's rejection of realism does not make him an idealist. Rather, Wittgenstein is also considered a realist in a sense. This article examines and compares the realism proposed in "Principles..." on the one hand and the realism that Dillman attributes to Wittgenstein on the other hand.
For the first time, Mulla Sadra presents a new type of intelligence called "Al-Hikma al-Ghriziyya" or Wisdom intelligence (WI). In terms of Wisdom intelligence level and its relationship with ...education, he proposes three general spectrums and states that only one spectrum needs education on theoretical reason and training in dimensions of behaviors, emotions, inclinations, and moods as the prerequisites for attaining wisdom. Given the patterns he introduces of the wise, he considers wisdom to be searched in all cultures and religions. On the one hand, Emmons pursues SI as the ability to enter higher spiritual states of consciousness, to solve problems for functioning well being and expands five-factor of spiritual intelligence and considers spirituality to be non-native, and this is the starting point of this analytical study for adaptive evaluation of spiritual intelligence and judgment intelligence and the ratio of the two. Findings: The concept of spiritual intelligence is more general than the concept of Wisdom intelligence, and the three-factor model of Emmons's SI is similar to the criteria of Wisdom intelligence; However, Mulla Sadra has a cognitive and philosophical approach to the issues of intelligence and is careful about the source and manner of achieving consciousness
Although even before the coming of Islam, a “predestinarian view” could be identified in the Arabic tradition, and so apparently Arabs were not unfamiliar with the conflict between human free will (
...) and predestination, after the emergence of Islam and the emphasis of Qurʾān on God’s omnipotence, this question arose more seriously in different forms in the Islamic world. It was during the Umayyad period of Islamic history that the problem of destiny became the subject of discussion between two groups of thought, the so-called Qadariyya and Ǧabriyya, and some questions raised explicitly: If human will is entirely determined by God, how would God’s justice be justified? What would happen to human responsibility for his sins? Adherents of Qadariyya believed that man is free and the agent of his own actions, and so is responsible for his deeds. In contrary, according to Ǧabriyya, man is determined by God in all his actions.
The aim of the present article is to investigate the relationship between imagination and emotions and to explain the role and way of the involvement of imagination in the emotional domain. The ...essence of the imagination, the nature of the affections and the relation between the imagination and emotions, are the three main questions in the current research. Analysis and inference method was used to explain the subject. Preserving the faces after the sensory perception of phenomena, seizure in the repository faces, and the transformation of perceptual faces, are the main functions of imagination in the field of cognitive activity and self-stimulation. Instincts, natures and emotions are considered as the infrastructures of human tendencies. Emotions, while being acquired, are human tools for survival and excellence. According Mulla Sadra, emotions create motivation to move in human, and focus on self-esteem from scattered efforts and willing, in a single direction. According to him, emotions can be considered a kind of heart action by being activated in our existence, and since the activities of the soul are united with the oneself and are the part of it, then they can be the constructor of the ultimate entity of human and his/her overwordly face. The imagination is the origin of the emergence of emotions, the cause of the survival and decline of the emotions, and is the reason for meaning and revival of the emotions.
The different definitions of rationalists and empiricists from man have different approaches to man. Hegel offers a dialectical view of whole and part together in a Kantian-Spinoza context by ...defining man as an embodiment subject, while also paying attention to his totality, while also showing the importance of his particularity and individuality. Mulla Sadra, on the other hand, makes a significant contribution to the body in perception. The purpose of this study is to investigate the impact of the embodiment of the subject on the principle of conatus from the perspective of Mulla Sadra and Hegel. Just as the embodiment of the subject in Hegel's view leads to the conatus, the acceptance of the axis of the soul-body as the subject for Mulla Sadra also leads to the conatus, albeit with differences, which in turn, in addition to individual and social changes in the attitudes to the humanities and the importance of physical life and collective well-being, lead to a change in the attitude towards humanities.
Philosophical hermeneutics which means ontology of understanding delves into the ontological foundations of understanding and its existential conditions from philosophical perspective. Gadamer as a ...representative of this school of thought developed hermeneutics from the realm of methodology into ontology. The present study entitled “A Comparative Study of the Hermeneutics of Mulla Sadra and Gadamer” revealed that many hermeneutic features of Gadamer such as essence of understanding, ontology of text and interpreter, multiplicity of understandings, and the commentator’s presumptions are evident in the perception of Mulla Sadra from the Holy Quran. However, their hermeneutics are basically different in each of the above points. More importantly, Mulla Sadra believes that the Quran is determined by God so he does not believe in relativism which is the outcome of Gadamer’s hermeneutics. In fact, Mulla Sadra believes in the cautious integration of meaning horizon between the commentator and the text in accordance with the author’s will, so he regards accurate understanding of the texts achievable relying on the key role of the commentator on the one hand, and the author’s knowledge on the other hand.
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