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1 - Sinian Transcendent Philosophy: Ibn Sīnā’s Move from Peripatetic Philosophy to Transcendent Philosophy
Mostafa Momeni

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written o More

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written on the basis of the principles of Peripatetic philosophy. However, the question is whether one can find some indications of his departure from this school of philosophy in the same works. Ibn Sīnā neither remained a Peripatetic philosopher nor followed Peripatetic thoughts to the end of his life. Through coining the term “Transcendent Philosophy” for his own school and inviting the seekers of truths to follow it in order to have an accurate grasp of what they sought for, Ibn Sīnā added a completely new dimension to his identity. Finally, the Transcendent Philosophy reached its peak of development in Sadrian thoughts. Here, the author intends to explain the “transcendence of Sinian philosophy” and, at the same time, trace the roots of the principles of the Transcendent Philosophy in Sinian philosophy and highlight them in his works and words. Although the political occupations of Ibn Sīnā and his short life did not allow him to provide a new synthesis of such principles, he managed to pave the way for the creation of the Transcendent Philosophy by his successors. Manuscript profile
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2 - Historical Roots of the Doctrine of the Trans-Substantial Motion
Mansour Imanpour
20.1001.1.20089589.1402.14.3.4.8

Undoubtedly, the interpretation of the truth of the world of nature is one of the basic discussions in philosophia prima and has always been debated since the rise of philosophy and gnosis. Based on the doctrine of trans-substantial motion, Mullā Ṣadrā has equated the w More

Undoubtedly, the interpretation of the truth of the world of nature is one of the basic discussions in philosophia prima and has always been debated since the rise of philosophy and gnosis. Based on the doctrine of trans-substantial motion, Mullā Ṣadrā has equated the whole world of nature with motion and becoming and confirmed its essential motion towards the world of stability. However, the question is whether this theory is a completely innovative one, or it has a historical background. Following a descriptive-analytic approach, the present paper demonstrates that this problem is not unprecedented, and some philosophers in ancient Greece believed in the motion of all existents in the world of nature. In the Islamic world, some philosophers only believed in motion in the realm of accidents and tried to reject the theory of the trans-substantial motion based on some discussions and arguments. However, some others view the world from a different angle and, following a gnostic view and through resorting to intuitive experiences, considered the whole beings to be capable of renewal. Based on this available treasure of knowledge and under its influence, Mullā Ṣadrā revised and reintroduced the doctrine of the trans-substantial motion in conformity with his own ontological philosophy. Next, by proving it and placing it at the foundation of several philosophical problems, he presented a new theory following a macro-approach, based on which he divided being into two fixed and changing parts. Then, relying on this division, he arrived at certain conclusions regarding some general affairs and theological problems. Manuscript profile

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List of Articles حرکت جوهری