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    History of Philasophy ( Scientific )
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  • About the journal

    In order to expand and spread research in various fields of philosophy, history of philosophy, and comparative studies of philosophical schools, Scientific Society of History of Philosophy has recently published the first volume of the first specialized quarterly on the history of philosophy. The Journal of History of Philosophy publishes papers on the topics related to the history of philosophy, schools of philosophy, comparative studies, etymology of philosophical schools and theories, relationships among philosophical theories and contextual conditions, etc.

    The people involved in the publication of the History of Philosophy Quarterly consist of the following

     

    Permission holder: Scientific Society of History of Philosophy

    Publisher: Sadra Islamic Philosophy Research Institute (SIPRIn)

    Director: Professor Seyyed Mohammed Khamenei

    Editor-in-chief: Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University

     

    Editorial Board

    Karim Mojtahedi, Tehran University

    Fathullah Mojtabaei, Tehran University

    Reza Dawari Ardakani, Tehran University

    Nasrullah Hekmat, Shahid Beheshti University

    Ahad Faramarz Qaramaleki, Tehran University

    Hamidreza Ayatollahi, ‘Allameh Tabatabai’i University

    Hossein Kalbasi Ashtari, ‘Allameh Tabatabai’i University

    Muhammed Taqi Rashed Mohassel, Tehran University

    Seyyed Mostafa Mohaqqiq Damad, Shahid Beheshti University

    Abdurrazzaq Hesamifar, Imam Khomeini International University


    Recent Articles

    • Open Access Article

      1 - يادداشت سردبير
      Hossein Kalbasi Ashtari
      Issue 2 , Vol. 14 , Winter 2024
      در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تع More
      در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تعلیقه‌ها بر متون ترجمه شده در هر دو دوره، اندک نیست و ببرکت پژوهشهای اسنادی و کتابخانه‌یی متعدد، اکنون پژوهشها و فهرستهایی نسبتاً دقیق از همۀ موارد مذکور در اختیار ماست. از نمونه‌های اخیر این آثار، مجموعه‌یی است بویراستاری پیتر آدامسون و ریچارد تیلور، با مشخصات زیر: P. Adamson & R. Taylor, The Cambridge Campanion to Arabic Philosophy, New York: Cambridge University Press, 2012. کل کتاب و بویژه دو فصل آخر آن، اطلاعاتی نسبتاً دقیق از آنچه مربوط به ترجمۀ متون فلسفی در این دو مقطع تاریخی واقع شده است، در اختیار خواننده قرار میدهد. اما با وجود این، دو نکته در مواجهه با این تحقیقات قابل توجه است: نخست اینکه، پژوهشگران غربی ـ و عمدتاً مستشرقان ـ در توصیف و معرفی سنت فلسفی عالم اسلام، همچنان از عنوان «فلسفۀ عربی» بهره میجویند که پیش از این دربارۀ آن سخن گفتیم. این عنوان هم در صورت و هم در محتوا، خالی از اِشکال نیست. بکار بردن «فلسفۀ عربی» در قیاس با «فلسفۀ یونانی» یا «فلسفۀ اروپایی» بیوجه است، زیرا برای نمونه، وصف یونانی برای فلسفه، حاکی از سنخ خاصی از تفکر، روش یا دیدگاه بوده و هست که از دیگر تجارب فلسفی باستان متمایز میشود. همچنین روشن است که «فلسفۀ یونان» تنها بلحاظ زبان یونانی از دیگر مسلکها و نحله‌های فلسفی متمایز نمیشود، بلکه زبان یونانی بمثابه قالبی برای یک روح فرهنگی و معنوی خاص و کالبدی برای معرفی و ظهور آن بشمار رفته و میرود. دوم اینکه، در این پژوهشها، اشاره چندانی به متون پارسی و زبان کهن ایرانی ـ‌ حاوی آموزه‌ها و تعلیمات فلسفی ‌ـ نشده و عمدتاً بر متون یونانی و سریانی تأکید شده است. تردیدی نیست که متون کهن پارسی در جریان حوادث و سوانح گوناگون آسیب دیده یا بکلی از میان رفته‌اند، و از این جهت دست پژوهشگران در تحلیل و تبیین مضامین فلسفی آنها بسته‌ است، لیکن گزارشهای پراکنده و مدارک اندک موجود به زبانهای پهلوی و دَری که بر وجود نظامی از آموزه‌های جهان‌شناختی، کیهان‌شناختی و انسان‌شناختی دلالت دارند، هنوز آنچنان که شایسته است مورد بازخوانی قرار نگرفته‌اند. بیتردید آنچه در گفتار کسانی مانند شهاب‌الدین سهروردی، ابوعلی مسکویه، پولس فارسی و صاحبان تراجم، تحت عنوان حکمت نوریه، حکمت مشرقی، حکمای فُرس و حکمت خسروانی آمده است، نمیتواند صرفاً جنبۀ اساطیری و نمادین داشته باشد و جا دارد بطور وسیع و جامع، بدست زبان‌شناسان، باستان‌شناسان و اهل فلسفه، مورد خوانش جدید قرار گیرد. Manuscript profile

    • Open Access Article

      2 - Interpreting the dialogue of laws from Leo Strauss’ point of view based on his interpretation of Al-Farabi's Talkhis -e-Nawamis
      Havva Jami S. Mohammad Hakkak Ali Naghi  Baghershahi Shervin Moghimi Zanjani
      Issue 2 , Vol. 14 , Winter 2024
      Republic and Statesman demonstrate the limitations of the city in distinct yet comparable ways. The first work reveals the impossibility of philosophers ruling, while the second work proves the necessity of the rule of law. Consequently, both dialogues establish foundat More
      Republic and Statesman demonstrate the limitations of the city in distinct yet comparable ways. The first work reveals the impossibility of philosophers ruling, while the second work proves the necessity of the rule of law. Consequently, both dialogues establish foundations for addressing the question of the ideal political order based on its compatibility with the city's nature. However, formulating the best principles for the city falls within the domain of laws. This particular work held significant importance for Leo Strauss, which can be viewed from two perspectives. Firstly, Strauss' last work, "Argument and Action in Plato's Laws," focuses on the study of "Platonic Political Philosophy" and explores the tension between philosophy and politics through the final resolution of the problem. It represents the culmination and complete expression of theological-political thought. Secondly, in the introduction to "What is Political Philosophy," Strauss considers Laws to be Plato's most political work, if not the only one, as it features the Athenian stranger, along with his companions, describing a set of rules for an imminent city establishment. In contrast, Socrates constructs a city in the Republic solely through words and not in practice. Understanding how Strauss interprets Plato's Laws is of paramount importance. To comprehend his approach, we must first become acquainted with his elucidation of Farabi's interpretation of Talkhis-e-Navamis then, delve into his own interpretation to uncover similar motivations. Manuscript profile

    • Open Access Article

      3 - History of "Sharh Manzomeh" and its teaching in Iran and the world
      Mohammad Mahdi Kamali
      Issue 2 , Vol. 14 , Winter 2024
      More than two hundred years have passed since the authorship of the book "Sharh Manzomeh" by the eminent philosopher of great wisdom, Haj Molla Hadi Sabzevari (1289-1212 AH). During these two hundred years, this book has always been one of the most important textbooks i More
      More than two hundred years have passed since the authorship of the book "Sharh Manzomeh" by the eminent philosopher of great wisdom, Haj Molla Hadi Sabzevari (1289-1212 AH). During these two hundred years, this book has always been one of the most important textbooks in the philosophical centers of Iran and the world, and no other work, either in the style of this book or in any other style, has been able to take its place. What made this book famous and lasting is primarily the outstanding scientific and spiritual personality of its author, and in the next degree, expressing the contents in the form of order for the first time, comprehensiveness to all issues, including different opinions, innovation and initiative, appropriate brevity, repeated teaching by the author, numerous margins and explanations, and the presence of outstanding lecturers during this It has been 200 years. In this article, while dealing with the position of "Sharh Manzomeh", its prominent features and the reasons for its persistence in educational centers, we have discussed the history of this book and how it is taught in Iran and the world, and we have introduced its prominent teachers in different periods and numerous educational centers. Manuscript profile

    • Open Access Article

      4 - An Introduction to the Presence and Works of Mīr Dāmād in India: From Mid-11th to End of 12th Century AH (With Special Focus on the Tradition of Text Based Analysis)
      Hossein Najafi Davood Hosseini
      Issue 2 , Vol. 14 , Winter 2024
      From the middle of the 5th to the 14th century AD, the works and views of Persian philosophers had a strong presence in the scientific circles of the Indian subcontinent. One of the turning points of this historical presence is the philosophical thought of Mīr Dāmād (d. More
      From the middle of the 5th to the 14th century AD, the works and views of Persian philosophers had a strong presence in the scientific circles of the Indian subcontinent. One of the turning points of this historical presence is the philosophical thought of Mīr Dāmād (d. 1040/1631-32 AH/CE). His philosophical works and views were transmitted to India through textual traditions and spread throughout the subcontinent. The presence of Mīr Dāmād's works and views not only flourished in scientific circles, but also engaged philosophical figures in India who either supported or criticised him, and generated extensive discussions. Some of these discussions were on the simple making of essence, meta-temporal creation, the divisions of the simple if (hal al-basit), the liar paradox (jadhral- asam), etc., all of which were formulated around Mīr Dāmād's book al-Ufuq al-Mubin. This paper will give a general introduction to the textual traditions in India, then explain the scholastic philosophy in the region and also the deep engagement they had with the philosophical thoughts of Mīr Dāmād from the mid-11th to the end of the 12th century AH. In particular, we will present the main figures and their place in the textual traditions; their engagement with Mīr Dāmād's philosophical theses. This research shows that this presence is much more widespread than contemporary literature suggests. Manuscript profile

    • Open Access Article

      5 - World Labyrinth: Reconstructing Nicholaus Cusanus Conception of Substance in the light of Meister Eckhart and Ibn Sina’s Metaphyscis
      Ebrahim  Ranjbar Mohammadreza Asadi
      Issue 2 , Vol. 14 , Winter 2024
      Nicholaus Cusanus, as one of the greatest theologians and philosophers in Germany, through his works has tried to revise his contemporary metaphysics and its basic assumptions. He announced ground-breaking theories about creation, man's relation to the infinite, movemen More
      Nicholaus Cusanus, as one of the greatest theologians and philosophers in Germany, through his works has tried to revise his contemporary metaphysics and its basic assumptions. He announced ground-breaking theories about creation, man's relation to the infinite, movement, epistemology and meanwhile by revisioning the common beliefs about the original sin and creatio ex nihilo wanted to introduce a well-grounded philosophical approach. In this article first we try to show his important theories about the relation between man and the infinite and by doing this we will demonstrate that in his conception there is only one substantia in se and anything other than it is its necessary accident. In addition, it will be a discussion of concepts such as decomplicatio and complicatio and in the meantime it will be introduced the concept of the substantial movement in accordance with Cusanus interpretation. After discussing these ideas, we will try to reconstruct the intellectual context in which he succeeded to develop his philosophical thoughts. In this horizon we will make an investigation in Meister Eckhart's interpretation of one or two parts of Bible and examine some basic conceptions in Ibn Sina's metaphysics. In this way we hope to demonstrate that Ibn Sina's innovative approach and unpreceded interpretations of Meister Eckhart offered a new metaphysical frame which is essentially different from the traditional one and to make it reasonable that how this enriching understanding could shed a new light on the forthcoming investigations. Manuscript profile

    • Open Access Article

      6 - نقد نظریۀ تناسخ و استدلالهای شهرزوری بر اثبات آن بر اساس مبانی ابن‌سینا (با تأکید بر وجه تاریخی آن)
      Mahmud Saidiy
      Issue 2 , Vol. 14 , Winter 2024
      نظریۀ تناسخ ارواح یکی از قدیمیترین دیدگاههایی است که در طول تاریخ فکر بشری، برای تبیین کیفیت پاداش یا عقاب انسانها و چگونگی جاودانگی روح انسانی مطرح شده است. شهرزوری از بزرگترین حکمای اشراقی است که نظریه‌یی منسجم درباب اثبات تناسخ صعودی و نزولی مطرح نموده است. او نخست ب More
      نظریۀ تناسخ ارواح یکی از قدیمیترین دیدگاههایی است که در طول تاریخ فکر بشری، برای تبیین کیفیت پاداش یا عقاب انسانها و چگونگی جاودانگی روح انسانی مطرح شده است. شهرزوری از بزرگترین حکمای اشراقی است که نظریه‌یی منسجم درباب اثبات تناسخ صعودی و نزولی مطرح نموده است. او نخست به نقادی استدلالهای ابن‌سینا در ابطال نظریۀ تناسخ پرداخته و در ادامه، دلایلی بر اثبات این نظریه اقامه میکند. در پژوهش حاضر اثبات میگردید که انتقادات شهرزوری به براهین ابن‌سینا صحیح نیست، زیرا با قابلیت داشتن بدن، عقل فعال، نفس را به بدن افاضه مینماید و برای معطل نماندن نفس از انجام افعال، باید تقارن زمانی و تساوی در تعداد میان بدن قبلی و جدید نفس موجود باشد. استدلالهای شهرزوری نیز در اثبات نظریۀ تناسخ، دچار کاستیند، زیرا محذور اجتماع دو نفس در یک بدن، و مقارن نبودن و تساوی نداشتن بدن قبلی نفس با بدن بعدی او، همچنان پابرجاست. Manuscript profile

    • Open Access Article

      7 - Explaining Ali-Qoli-bin Qarchaghaaikhan's point of view about "acquired knowledge" and "knowledge by presence" with a critical approach
      Hamidreza  Khademi
      Issue 2 , Vol. 14 , Winter 2024
      Explaining Ali-Qoli-bin Qarchaghaaikhan's point of view about "acquired knowledge" and "knowledge by presence" with a critical approach Abstract Ali-Qoli-bin Qarchaghaaikhan is among the not so famous philosophers of the Safavid era. Although many of his works have More
      Explaining Ali-Qoli-bin Qarchaghaaikhan's point of view about "acquired knowledge" and "knowledge by presence" with a critical approach Abstract Ali-Qoli-bin Qarchaghaaikhan is among the not so famous philosophers of the Safavid era. Although many of his works have not been undergone the process of correction, his book The Revival of Wisdom, that actually contains many of his philosophical opinions, has been corrected and printed. Among the innovative theories of this sage is the innovative classification that he presented of "acquired knowledge" ('ilm-e-hosuli, علم حصولی) and "knowledge by presence" ('ilm-e-hozuri, علم حضوری). On the one hand, Qarchaghaaikhan introduces different types of acquired knowledge and knowledge by presence, some of which are unprecedented in the history of Islamic philosophy, and on the other hand, he considers the truth of knowledge to be accidental and added to the speaking self (nafs-e-naatteqeنفس ناطقه، ). In fact, with the analysis he gives regarding the issue of the union of knowledgeable subject with the reasonable object, he considers knowledge as an attribute that is added to the adjective, namely the speaking self/subject. This essay, at first, expresses his point of view and initiative on this matter in detail, and then criticizes by using an analytical-comparative method. Keywords: accidentality, Ali-Qoli-bin Qarchaghaaikhan, acquired knowledge, Knowledge by presence, the speaking self. Manuscript profile
    Most Viewed Articles

    • Open Access Article

      1 - Elements and Place of the Concept of Techne in Greek Ancient Philosophy with Reference to Heidegger’s View
      Hassan  Mehrnia Hossein  Latifi Mahdi  Zakeri
      Issue 3 , Vol. 8 , Winter 2018
      One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of tech More
      One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of technique, industry, or art, and its place in ancient Greek works is of greater importance. Martin Heidegger was one of the first thinkers who conceived of the study of the concept of techne in ancient Greece as the introduction of a distinct perception of modern technology and held a particular view in this regard. Through the study of three groups of Greek texts, the present paper initially aims to trace the main elements of the concept of techne in the view of ancient Greek writers and thinkers. Second, through investigating Heidegger’s view, it intends to reintroduce the core of his analysis of this problem. Finally, it demonstrates that, firstly, techne is a rich concept, which, given its various elements, was so attractive to Greek thinkers that they used it in their philosophical discussions; secondly, its main elements have been repeated during ancient periods. However, in some periods, due to the existing conditions and views of different thinkers, some of its elements have become more foregrounded. The writers also conclude that reducing the complicated and multi-dimensional concept of techne into a general element does not appear to be correct and accurate. Manuscript profile

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      2 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
      Hossein  Qasemi
      Issue 4 , Vol. 6 , Spring 2016
      Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged More
      Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged the moral system of his period. The only proposition which enjoys these features is the categorical imperative. Now, the problem is how Kant justifies the objectivity and truth of this imperative. Another question is how this problem is answered in Mulla Sadra’s Islamic philosophy. In his Critique of Practical Reason, Kant maintains that practical matters are rooted in the moral law and tries to justify them by resorting to practical reason and the notion of freedom. Although Kant’s discussions in the field of philosophy of ethics proceed in a way to demonstrate nomena and, particularly, freedom, he considers them to be among axioms. This means that the reality of practical reason and freedom only justify the practical possibility of moral experience and other practical fields. In other words, admitting the reality of the intellect and freedom is merely based on belief and faith, consequently, moral propositions are rational rather than cognitional. In Mulla Sadra’s Transcendent Philosophy, practical propositions in individual and social fields are developed based on practical reason while attending to its relationship with theoretical reason. Moreover, the realms of both theory and practice stem from the innermost of the soul and are known through presential knowledge. As a result, all mental and rational perceptions are related to the truth of the good and its grades as an ontological affair. In this way, the objectivity and truth of these propositions are justified not based on certain axioms but by resorting to the possibility of the presential knowledge of the world of fact-itself. In this paper, the writer has tried to discuss the truth and objectivity of propositions in practical philosophy through employing a comparative method and the analysis of the philosophical principles of Kant and Mulla Sadra in order to highlight the importance of the principles of the Transcendent Philosophy. Manuscript profile

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      3 - A Comparative Study of the Concept of Generation and Corruption in Aristotle and Ibn Sina
      Asghar  Salimi Naveh
      Issue 4 , Vol. 5 , Spring 2015
      The treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The More
      The treatise On Generation and Corruption is one of the treatises on nature which Aristotle wrote in about 347-335 BC. This treatise consists of two books: in the first one, Aristotle introduces generation and corruption as two basic properties of sublunary bodies. The other properties of sublunary bodies include transformation, growth and shrinking, contact, action and interaction, and mixing, which are completely distinct from each other in Aristotle’s view. He rejects absolute generation and corruption and criticizes Empedocles’ theory of equating them with transformation. The second book is mainly devoted to a profound investigation of the four primary elements (water, earth, air, and fire), their nature, and the quality of their changing into each other. Aristotle believes that these elements come into being in a cyclical fashion and none is prior to the other. Ibn Sina divided the existents of the world into four groups of intellects or angels, angelic souls, spherical bodies, and the bodies of the world of generation and corruption. He matched the ontological distinction between immaterial beings and those beings which are coupled with matter and are subject to generation and corruption with the astronomical distinction between the spheres and the sublunary world. Ibn Sina followed Aristotle in this regard. In this paper, the authors analyze the concept of generation and corruption in bodies from the viewpoints of Aristotle and Ibn Sina. They also examine the extent of Aristotle’s influence over Ibn Sina concerning generation and corruption, as well as the latter’s innovations in this regard. Manuscript profile

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      4 - Meaning of Truth in the View of Muslim Philosophers with an Emphasis on Ibn Arabi’s Works
      Mohsen  Habibi Mohammad Sadiq  Rezaee
      Issue 4 , Vol. 6 , Spring 2016
      The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western phi More
      The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western philosophy, have paid attention to truth in its ontological sense, which is very close to Islamic gnostics’ particular impression of this word. The meaning of truth in gnostics’ view is greatly influenced by its meaning in the Qur’anic and traditional culture. One of the divine names mentioned in the Holy Qur’an is the “Truth”, and Almighty God has called Himself by this name. Some philosophers such as Ibn Arabi used to refer to Qur’anic verses and traditions in order to consolidate their religion. Muslim gnostics concede that there is only one truth in the world, and it is the Necessary Being. They believe that any existent other than Him is mentally-posited and is among the manifestations of that simple Truth. That is why gnostics, themselves, consider the religion of the philosophers who believe in the graded unity of existence to be atheistic and believe in the individual and true unity of existence. Hence, they view closeness to the truth as the only way to attain it and have always been after some ways in order to gain proximity to that original Truth. On the other hand, gnostics consider the human soul to be the most complete locus of the manifestation of God; therefore, the first step in Islamic gnosis in order to attain the knowledge of God is to attain the knowledge of the soul. Ibn Arabi also believes that wayfaring towards God is of vital importance for learning about that single Truth. Manuscript profile

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      5 - The Relationship between Language and Reality in Plato: An Interpretation of Plato’s Cratylus in the Light of the Three Allegories in Republic
      Hassan Fathi Aboubakr Soleymanpour
      Issue 1 , Vol. 8 , Summer 2017
      Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the trut More
      Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the truth. For Heraclitus, language enjoys a code-like aspect similar to logos, which is mainly a phenomenon referring to the truth rather than a tool for explaining and analyzing it. On the other hand, for Parmenides, language is a deceptive phenomenon which is the product of a kind of social contract as well as a problem in the sensible world which, by itself, is not of much value. Sophists also consider language to be an arbitrary and relative phenomenon which merely functions as a medium of speech and entails no absolute truth by itself. Given this historical background, Plato set out to explore the problem of language. He developed a view in Cratylus which completed the mentioned historical background. For him, language is a deceptive and imperfect phenomenon; a phenomenon which he investigated in Cratylus based on its essence and its relationship with reality. He maintains that, since language is an artificial entity, it is essentially imperfect and, hence, incapable of providing any knowledge regarding reality. He believes that language can only be used to reflect the reality as accurately as possible, is ontologically posterior to reality, and is only temporally prior to it in terms of its instructional feature. In other words, according to Plato, one cannot attain knowledge through language because it is an artificial phenomenon which, at its best, can manifest the reality in an imperfect form. Manuscript profile

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      6 - A Critical Study and Explanation of Mulla Mohammad Na‘im Taleqani’s Approach to the Theory of the Individual Unity of Existence
      Seyyed Shahriyar  Kamali Sabzewari
      Issue 2 , Vol. 8 , Autumn 2017
      In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which ren More
      In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which render it into an implausible and unacceptable one. Here, after analyzing his view regarding this theory through using such concepts as the copulative existence of the effect and encompassing plurality and distinction, the writer clarifies the theory of the individual unity of existence and demonstrates that none of the mentioned objections are justified. He finally concludes that Taleqani has failed to explain and analyze gnostics’ views regarding this theory. Manuscript profile

    • Open Access Article

      7 - foreword
      Hossein  Kalbasi Ashtari
      Issue 4 , Vol. 6 , Spring 2016

    • Open Access Article

      8 - Revisiting Scientific Dialog in the Flourishing Period of Islamic Civilization (With an Emphasis on a Methodological Comparison of Ibn Sina and Biruni)
      Mohammad Bidhendi Alireza Aghahosseini Mas‘ud  Motaharinasab
      Issue 4 , Vol. 6 , Spring 2016
      A review of scientific and methodological dialogs dominating Islamic civilization during the last periods, particularly in the third and fourth centuries (AH), and their explanation and analysis could play a significant role in creating a modern Islamic civilization. Th More
      A review of scientific and methodological dialogs dominating Islamic civilization during the last periods, particularly in the third and fourth centuries (AH), and their explanation and analysis could play a significant role in creating a modern Islamic civilization. The purpose of this paper is to clarify and analyze the scientific methodology of Ibn Sina and Aburayhan Biruni in order to expose the nature of the scientific and methodological dialogs of that period of civilization. A comparative study of the methodology of these two thinkers demonstrates that, following the Aristotelian logic, Ibn Sina attached more importance to deduction than to induction. However, Aburayhan was mainly interested in empirical and inductive methods and performed more professional and field studies. He even criticized Ibn Sina for his extreme emphasis on his rational method. Another difference between these two philosophers stems from the fact that Biruni did not confine himself to a pre-determined philosophical structure, whereas Ibn Sina initially defended the structure of Aristotelian philosophy to some extent. However, He finally distanced himself from Aristotle in his al-Isharat wa’l-tanbihat and Oriental Wisdom. Still another difference between the two is said to be that Ibn Sina believed that whatever we hear might be possible, but Biruni maintained that whatever we hear must be denied first unless its opposite is proved through reasoning and argumentation (this judgment has been criticized by many thinkers). Manuscript profile

    • Open Access Article

      9 - foreword
      Hossein  Kalbasi Ashtari
      Issue 2 , Vol. 8 , Autumn 2017
      Neo platonic tradition has especial characters in history of philosophy. In this paper I explain 4 character of this school.
      Neo platonic tradition has especial characters in history of philosophy. In this paper I explain 4 character of this school. Manuscript profile

    • Open Access Article

      10 - A Study of Kalami School of Ya‘qub Ibn Ishaq al-Kindi
      Afshin  Mo’azzen
      Issue 2 , Vol. 8 , Autumn 2017
      Ya‘qub Ibn Ishaq al-Kindi is one of the prominent scientific figures of the Islamic world who is usually referred to as the first Islamic philosopher. He was the first to introduce philosophy as an independent field of study in the world of Islam. In addition to transla More
      Ya‘qub Ibn Ishaq al-Kindi is one of the prominent scientific figures of the Islamic world who is usually referred to as the first Islamic philosopher. He was the first to introduce philosophy as an independent field of study in the world of Islam. In addition to translating several philosophical works into Arabic, he made great efforts in order to introduce and reveal the coordination between rational thinking and Islamic teachings. Although some consider al-Kindi to be a follower of Judaism or Christianity, available evidence indicates his belief in Islam. Moreover, there are different ideas regarding his kalami views. Some believe that he was a follower of Abu Hanifah; some view him as a Shi‘ite philosopher, and some consider him to be associated with the Mu‘tazilite school of thought. A study of available proofs demonstrates that there are several religious and historical reasons suggesting his attachment to each of these schools. However, meticulous scrutiny reveals that he followed a particular kind of Shi‘ism which was prevalent in his own time called “Muhibbi Shi‘ism” and the “Mu‘tazilite School of Baghdad”. A synthesis of these two trends demonstrates that he was a believer in a religious school called the Mu‘tazilite Shi‘ism. Manuscript profile
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    Seyyed Mohammed Khamenei (Sadra Islamic Philosophy Research Institute )
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    Hossein Kalbasi Ashtari (Allameh Tabataba’i University)
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    Ghasem Pourhasan Darzi (Allameh Tabataba’i University) Abdurrazzaq Hesamifar (Imam Khomeini International University) Nasrullah Hekmat (Shahid Beheshti University) Reza Dawari Ardakani (University of Theran) Mohammed Taqi Rashed Mohassel (Institute for Humanities and Cultural Studies) Ahad Faramarz Qaramaleki (University of Tehran) Hossein Kalbasi Ashtari (Allameh Tabataba’i University) Seyyed Mostafa Mohaqqiq Damad (Shahid Beheshti University) Fathullah Mojtabaei (University of Tehran) Karim Mojtahedi (University of Tehran)
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    Last Update 2/29/2024