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        1 - An Evaluation of Fakhr al-Din Razi’s Criticisms of Ibn Sina’s Definition of Time
        Mahmoud  Saidiy Seyyed Mohammad  Musawy
        Following Aristotle, Ibn Sina maintained that time is the number of motion which is attained by the continuous movement of a moving agent over a distance. He adduced two arguments in order to demonstrate his theory: one was based on the difference between the motions of More
        Following Aristotle, Ibn Sina maintained that time is the number of motion which is attained by the continuous movement of a moving agent over a distance. He adduced two arguments in order to demonstrate his theory: one was based on the difference between the motions of moving things in terms of speed, and the other was based on the divisibility of the distance of movement. In contrast, through advancing various objections, Fakhr al-Din Razi challenged this theory not only with regard to its two underlying arguments but also with respect to the theory of time being the number of motion. The present paper aims to demonstrate that Fakhr al-Din Razi’s criticisms originate in his lack of enough scrutiny of Ibn Sina’s principles, particularly regarding the opposition of non-existence and habit between motion and rest, time as necessary by the other and not necessary by itself, the difference between universal and particular times of each motion, and the existence of logical fallacy in some arguments. However, the final response to some of his criticisms are given based on the principles of the Transcendent Philosophy regarding the analytic differences between motion, time, and time as the fourth dimension of being. Manuscript profile
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        2 - Historical Development of the Problem of Vaporous Spirit in Sadrian Philosophy
        Mohammad  Miri
        The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – whic More
        The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – which is a gnostic term, sometimes to a heavenly body, and sometimes to the “Throne” or the “Divine Seat”. This is because all of them share the quality of being the intermediary between their higher and lower levels and affect the process of transferring emanation and prudence from their higher worlds to their lower worlds. These similies of Mulla Sadra can be interpreted in line with the principle of the correspondence of the macrocosmos and the microcosmos. Some of these similies as well as his use of the above principle in discussing the vaporous spirit were unprecedented in the history of Islamic philosophy. Mulla Sadra’s other historical innovation was the idea of the gradedness of Man’s existence. In fact, based on his graded view of Man, he considers the vaporous spirit to be the intermediary between the imaginal level and the corporeal body. In this way, he explains the place of the vaporous spirit and its grades in the graded human existence. Accordingly, he solves the problem of establishing a relationship between the immaterial soul and the corporeal body by resorting to the vaporous spirit in a way to avoid the objection advanced against the Peripatetics in this regard. In the Sadrian view, the vaporous spirit is the main body of the soul, and the corporeal body is the sheath and cover of this spirit. Manuscript profile
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        3 - Factors Influencing Hakim Zonouzi’s View of Corporeal Resurrection
        Mohammad Mahdi  Meshkati Ali  Mostajeran Gortanee
        The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier ph More
        The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier philosophers, particularly Mulla Sadra, in relation to this problem, and the principles of the Transcendent Philosophy, such as the trans-substantial motion and the gradedness of existence, Hakim Agha Ali Modarres Zonouzi has carefully investigated the issue of corporeal resurrection and provided a new analysis in this regard. His view is based on three premises: firstly, after death, the soul leaves certain soulish effects and forms in trust with the cells and elements of the body. Secondly, such effects result in the trans-substantial motion and the change and evolution of the body. Thirdly, after the perfection of the body in the light of its trans-substantial motion, it joins its own specific soul so that no other soul would be appropriate enough to unite with it. Hakim Zonouzi managed to demonstrate his new explanation for corporeal resurrection relying on certain philosophical principles and analytic studies of authentic hadith sources. The present paper investigates some of Hakim Zonouzi’s philosophical principles such as the union of the body and the soul, the true and unitary texture of the form, and the quality of its subsistence in two states. Finally, it elaborates on consolidating Hakim Zonouzi’s specific theory based on a tradition from Imam Sadiq (a). Manuscript profile
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        4 - 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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        5 - Historical Time and Philosophical Time in Ibrahimi Dinani’s View
        M‘asumeh  Qorbani Anderehci
        Perception of time is of an intellectual nature, and the human mind can easily divide it into seconds and minutes, for example, and measure it. However, when speaking of the truth of time, one is in fact faced with a complex and difficult mystery. The attempts at disamb More
        Perception of time is of an intellectual nature, and the human mind can easily divide it into seconds and minutes, for example, and measure it. However, when speaking of the truth of time, one is in fact faced with a complex and difficult mystery. The attempts at disambiguating this mystery has resulted in wide-spread disagreements among philosophers and thinkers so that some of them hold that time exists while some others deny its existence. Gholam Hossein Ebrahimi Dinani, a contemporary Iranian thinker, conceives of time as an ontological entity. He has reanalyzed and reinterpreted the views of several thinkers regarding time and believes that everything in the world of being is manifested and emerges through the channel of human consciousness. He emphasizes that the relationship between Man and time is so strong that its rupture is meaningless. Dinani maintains that time has two dimensions: one is the material dimension, which is realized in the material world, and the other is the Ideal dimension, which is indeed perceived as a path towards the world of meaning. The latter, while being material, is of an Ideal nature. In his view, time in its material dimension is the same as the measure of motion, and time in the world of thought is identical with the form of human perception. Manuscript profile
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        6 - Foundations of Denying the Trans-Substantial Motion in the Philosophy of Ḥakīm Mullā Rajab‘alī Tabrīzī
        Zeinab Azad Moghaddam Abbas  Javareshkian Seied Morteza  Hoseini Shahrudi
        Mullā Rajab‘alī Tabrīzī was one of the philosophers of Isfahan School of Philosophy and a contemporary of Mullā Ṣadrā. His thoughts, originated in a school which was almost in contrast to Sadrian philosophy, clearly show the strengths and weak points of Islamic philosop More
        Mullā Rajab‘alī Tabrīzī was one of the philosophers of Isfahan School of Philosophy and a contemporary of Mullā Ṣadrā. His thoughts, originated in a school which was almost in contrast to Sadrian philosophy, clearly show the strengths and weak points of Islamic philosophy. The purpose of the present study was to examine the roots of Mullā Rajab‘alī Tabrīzī’s thoughts regarding the trans-substantial motion. Since he believed in the principiality of quiddity as opposed to the principiality of existence, he considered motion to be disconnected and of the type of generation and corruption and maintained that gradual and trans-substantial motion was impossible. In addition to the lack of a subsistent subject and the mortality of the species in the trans-substantial motion, the belief in certain philosophical principles has resulted in the rejection of the trans-substantial motion as a philosophical principle by some philosophers such as Mullā Rajab‘alī Tabrīzī. Manuscript profile