per Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-0915434articleEditor's NoteHossein Kalbasi Ashtarihkashtari@yahoo.com1Professor, Department of Philosophy, Allameh Tabatabaei University, Tehran, Iran<p>تاریخ را امروز و اکنون میسازند و فردا و پس فردا مینویسند. امروز از احوالات و فرجام اقوام و ملتهای گذشته خبر میگیریم و اغلب بدانچه بر بشر از جنگها و نزاعها و خونریزیها گذشته است، متأثر شده، افسوس میخوریم و در دل و بزبان از متجاوز و ستمگر بیزاری میجوئیم. بیشک وجدان نوع بشر در هر زمان نیز به چنین رویدادهایی واکنش نشان داده و به انحاء مختلف از عاملان و مباشران ستم و ستمگری و قتل و تجاوز برائت جسته است. اما امروز و در جهان کنونی با صحنه‌هایی بیسابقه از ستم و خونریزی و بدتر از آن، سکوت و خاموشی وجدانهایی که در گذشته دست‌کم از خود نشانی بروز میدادند، مواجهیم. بیش از شصت هزار نفر از ساکنان غزه، از زن و مرد و کودک بیدفاع، در برابر پلیدترین رژیم متجاوز در دوران معاصر نه قتل عام، بلکه به نسل‌کشی، آنهم با خشنترین صورت ممکن دچار شده‌اند و درمقابل، سکوتی بیسابقه را نه‌تنها از سوی مجامع حقوقی بیخاصیت و خنثی، بلکه از جانب صاحبان قلم و روشنفکران و دانشگاهیان و هنرمندان پر سر و صدا شاهدیم؛ همانهایی که برای تلف شدن جمعیتی از آبزیان و پرندگان و حشرات و تخریب محیط زیست و مانند آن، اطلاعیه میدهند و به جمع‌آوری امضاء و گردهمایی و اعتصاب و کمپین و مانند آن دست میزنند و در دنیای رسانه نیز از هیچ کوششی فروگذار نمیکنند. براستی چه شده است که دولتی غاصب با سابقه‌یی سراسر قتل و خشونت و ترور و تجاوز و آتش‌افروزی و حتی تعقیب کیفری سرکردۀ صهیونیستها در دیوان کیفری لاهه، با واکنش همین جمعیت پُر سر و صدای روشنفکران و هنرمندان و شخصیتها و دریافت‌کنندگان جوایز بین‌المللی مواجه نشده، با گستاخی تمام به جنایات کم نظیر خود ادامه میدهد و از این رسواتر، از حمایت تمام‌عیار آمریکا و برخی از اروپاییان مدعی انسان‌دوستی هم برخوردار است!!؟ کدام چشم و کدام وجدان سلیمی میتواند جنایت اخیر رژیم پلید صهیونیستی علیه ملت بافرهنگ ایران را نادیده بگیرد و در برابر این توحش مدرن، با مباشرت عملی و همه‌جانبۀ دنیای مدعی تمدن و فرهنگ و اروپای خوار شده در مقابل استبداد امریکا سکوت اختیار کند؟ سرشت این توحش و فاجعة مدرن بر اهالی فلسفه بیش از دیگر اهالی علم و دانشمندان جهان روشن است؛ از آنرو که به فرجام آرمانشهر عصر ترقی و دوران روشنگری و شعارهای منورالفکران و بن‌بست نسخه‌های خودساخته بشر، کاملاً وقوف دارند. با این وقوف و آگاهی است که نوشته‌ها و بیانات اهل فلسفه در قالب کتاب و مقاله و مصاحبه و یادداشت و مانند آن، در راستای تنویر اذهان مخاطبان و التفات به ریشه‌ها و شناساندن زمینه‌های فاجعه امروز برآمده از غرب اهمیتی دوچندان می‌یابد. حکایت امروز این صحنه‌ها و سکوتها فراموش نخواهد شد و البته به‌اقتضای قانون برگرفته از سنت الهی، پیروزی و افتخار نصیب ملتهای مظلوم و شکست و ذلت و رسوایی از آن متجاوزان و فرعونیان این زمان خواهد شد.</p>http://hop.mullasadra.org/Article/51451فلسطین صهیونیسم نسل کشیper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-09154526articleA Study of the Concept of “Psyche” from the Hebrew Old Testament to Socratic PhilosophersMohammad Hossein Vafaiyanmh.vafa@aut.ac.ir1Assistant Professor, Department of Science and Technology, Amir Kabir University of Technology, Tehran, Iran<p>Psyche or the soul was one of the important philosophical topics for Greek philosophers, especially Socrates, Plato, and Aristotle, and it is with them that the problem of the soul gradually developed its philosophical structure and formulation. However, philosophical ideas do not emerge in a vacuum, and these philosophers’ understanding of the concept of “psyche” or the “soul” was greatly influenced by the thoughts of their predecessors and ancient Greek philosophers. Before being tackled by Socrates, the concept of psyche experienced a historical evolution in Greece in the works of poets such as Homer, among the religious ideas of the Old Testament, and in theories of physiologists. Later Greek philosophers encountered it with the support of an abundance of ideas and the related developments. The present study aims to analyze the conceptual evolution of “psyche” in this historical period by examining multiple positions reflected in different sources from passages in the Old Testament, Homer’s interpretations, and then the different views of physiologists and pre-Socratic philosophers and to explain the formation process of this idea. In doing so, the author is compelled to examine a family of concepts related to the idea of the soul, particularly concepts such as <em>nous</em> in order to provide a coherent understanding of development of this idea.</p>http://hop.mullasadra.org/Article/49367Psyche Old Testament Homer physiology Pythagoreansper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-091542750articleMystical Wayfaring in the Vedanta Tradition and Catholic Religion Based on Shankara’s Tattvabodha and Vivekachudamani and Bonaventure’s A Soul’s Journey into GodHamid Khosravanikhosravani.h7@gmail.com1Rasoul Rasoulipourrasouli@khu.ac.ir2PhD Candidate of Kalam, Shahid Motahari University, Tehran, IranAssociate Professor, Philosophy Department, Kharazmi University, Tehran, Iran<p style="direction: ltr;">This paper, following a descriptive-analytical method, provides a comparative analysis of two spiritual systems: Shankara's six essences in the Vedanta tradition and Bonaventure's six spiritual exercises in Christian theology. Both systems seek human perfection and the knowledge of absolute truth, and their goal is to guide the individual towards union with absolute truth. The main question here is to examine the similarities and differences between these two systems regarding their structure, stages, and goals, despite their specific contexts and perspectives. The importance of the present study lies in identifying the commonalities and differences between these two mystical systems, as it can contribute to a deeper understanding of the shared dimensions of spiritual experiences in religious traditions and explore how these systems adapt to the spiritual challenges of contemporary humanity. This comparison can also serve as a bridge for intercultural and interreligious dialogues and interactions. This research aims to make a comparative analysis between Shankara’s six ascetic methods and soul purification and Bonaventure's six spiritual exercises to clarify their overlaps and differences in methodology, goals, and approaches. It has been tried to accomplish this task by investigating certain texts such as Shankara’s <em>Tattvabodha</em> and <em>Vivekachudamani</em> and Bonaventure’s works.</p>http://hop.mullasadra.org/Article/49235Shankara Bonaventure Advaita Vedanta Christian theology Mind senseper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-091545180articleA Comparison of Eternal Constants and Immutable Archetypes Based on the Views of Qūnawī and Mullā ṢadrāRasool Padashpoorrasool70.p@gmail.com1Seyyed Mohammad Musavi Baiagimoosavi@razavi.ac.ir2PhD Candidate of Islamic Philosophy and Kalam, Razavi University of Islamic Sciences, Mashhad, IranAssociate Professor, Razavi University of Islamic Sciences, Mashhad, Iran<p style="direction: ltr;">One of the fundamental questions in Islamic thought is the quality of God’s knowledge of His creatures before creation; a question for which various theological, philosophical, and gnostic schools have offered different answers. Among them, the theory of “eternal constants” advocated by the Mu’tazilites and “immutable archetypes” advocated by Muslim gnostics represent two distinct but sometimes seemingly similar approaches. The Mu’tazilites, by proposing eternal constants, sought to establish a possibility for quiddities as well as a detailed knowledge for God before creation in order to prevent multiplicity in the Essence of the Truth. In contrast, gnostics, especially Qūnawī, consider immutable archetypes as fixed, eternal, and unchangeable realities in divine knowledge, which are the origin of external individuations and realize God’s detailed knowledge at the level of oneness. Mullā Ṣadrā, reflecting on these two theories, initially considers their correspondence and then their fundamental differences, but finally, with an interpretation based on the Transcendent Philosophy, presents a synthetic and distinct view on divine foreknowledge that aligns with gnostics’ view. He maintains that God’s knowledge of things is identical with His knowledge of His own Essence. This paper seeks to analyze and compare the commonalities and differences between these two theories and clarify Ṣadrā’s evaluation in this regard.</p>http://hop.mullasadra.org/Article/49982eternal constants immutable archetypes foreknowledge Qūnawī Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-0915481104articleBeyond Dualism: A Study of the Distinction Between the Creator and Created in Ibn Turkah and Giordano BrunoEbrahim Ranjbarpezhmaan.ranjbar@gmail.com1PhD Candidate of Philosophy, Allameh Tabataba’i University, Tehran, Iran<p style="direction: ltr;">One of the important issues that has occupied the minds of philosophers since the beginning of the history of metaphysics is the problem of the relationship between the efficient cause or creator and the effect. Various explanations of this topic have been presented in this regard, among which reference can be made to two innovative viewpoints, one belonging to Giordano Bruno and the other to Ibn Turkah, who have propounded their understanding of this relationship based on their own perception of the theory of the unity of being. Giordano Bruno, in his treatise <em>On Cause, Principle, and One</em>, specifically addresses this issue in the second dialogue and explains the related theory based on his previously presented viewpoints, namely the concept of “vinculum” and tries to outline and describe the goal of Renaissance philosophy, which is the realization of the actual infinite, within a reasonable scope. On the other hand, Ibn Turkah, who was aware of the shortcomings and weaknesses of the approach of the unity of the Necessary Being or Creator and, at the same time, tried to philosophically explain the unity of being and provided an opportunity to assume that the unity of being as the source of division, in addition to clarifying the relationship between the manifestor and the manifested, made it possible to preserve the perpetual expansion of the single being or the collective one. In this paper, the authors initially investigate the viewpoints of Giordano Bruno and Ibn Turkah and then demonstrate that if we re-examine Ibn Turkah's approach in light of Bruno's perspective, we can arrive at the assumption of an infinite universe that is constantly expanding.</p>http://hop.mullasadra.org/Article/49703encompassing opposition actual infinite Ibn Turkah Giordano Bruno vinculumper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-09154105126articleExplaining Russell’s Problems with Denoting Phrases Based on Muslim Philosophers’ ViewsHojjatullah Askarizadehhojjataskari2015@gmail.com1PhD in philosophy, Islamic Azad University, Science and Research Branch, Tehran, Iran<p style="direction: ltr;">Bertrand Russell is considered to be one of the founders of analytic philosophy. Alongside Gottlob Frege and Ludwig Wittgenstein, he played a significant role in the development of this philosophical movement. Russell attempted to solve complex philosophical problems using mathematical logic and linguistic analysis. It seems that the words and concepts whose denotations pose an explanatory problem for analytic philosophers, especially Russell, have a precise solution in Islamic philosophy and logic. Although Russell recognized the importance of universals in epistemology and cognition, Muslim philosophers’ precise classifications of universals are absent in the works of figures like him. Western empiricist philosophy, due to its disregard for and denial of abstract universals, has been unable to provide a correct explanation for the correspondence of concepts with objects, which is the same problem that analytic philosophers, including Russell, have encountered. However, by presenting precise discussions on universal concepts and distinguishing them into primary intelligibles or secondary philosophical and logical intelligibles, Muslim philosophers have spoken about how these concepts correspond to and denote reality. Furthermore, by introducing the important topic of mental existence in epistemology, they have been able to provide some accurate explanations even for non-existent things and unreal objects; discussions that have often been overlooked by Russell and analytic philosophers.</p>http://hop.mullasadra.org/Article/49849Russell analytical philosophy denoting phrases mental existence Islamic philosophy non-existentper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-09154127148articleThe Virtue of Justice in Thomas Aquinas’s Ethical TheoryHassan Majidimajidi118@yahoo.com1Associate Professor, Political Science Department, Imam Sadiq University, Tehran, Iran<p style="direction: ltr;">Thomas Aquinas’s ethical theory reveals his theological and philosophical standing. Influenced by Aristotle, Thomas divides moral virtues into courage, justice, temperance, and prudence. The four mental faculties related to our moral actions are: intellect, will, desire and longing, and hatred and aversion. Accordingly, there must also be four virtues to keep these faculties on the right path: wisdom or prudence for thought and intellect, justice for the will, moderation for desire and longing, and patience for hatred and aversion and what is painful. Other moral virtues derive from these four virtues. Justice results in the observance of individual rights; religion, which is the fulfillment of duty and service to God; respect for elders and obedience to their commands; gratitude for past favors; sincerity, and friendship. One of the most important virtues for Thomas that plays a central role in all his theories is justice, which has various dimensions and angles. He refers to justice as “right,” meaning “equality,” as a natural state and as a value. Thomas pays attention to justice both in terms of “is” and observation and in terms of “ought” and recommendation. The characteristic of justice from his perspective – compared to other virtues – is that justice is considered in the relationship between an individual and others and among individuals, or it is discussed in the relationship of virtues to each other. This paper aims to substantiate the claim that justice in Aquinas's thought, similar to other aspects of his ethical theory, is influenced by Aristotle; however, he does not consider it sufficient for achieving happiness. Moreover, in comparison to the virtue of reason and, more importantly, faith, justice in the Aristotelian reading is necessary, but insufficient and infused and inspired virtues are necessary for attaining true happiness.</p>http://hop.mullasadra.org/Article/49974Thomas Aquinas justice Ethics virtue Christianityper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602025-09154149168articleRole of Knowledge, Monotheism, and Worship in the Perfection of the Soul from the View of Sayyid Ḥaydar ĀmulīMahdi Safaei Aslsafaei.a@ut.ac.ir1Mohammad Hosein Ardestanizadehardestanihosein25@gmail.com2Assistant Professor, Islamic Philosophy and Kalam Department, College of Farabi, University of Tehran, Qom, IranPhD Candidate, University of Religions and Denominations, Qom, Iran<p style="direction: ltr;">The perfection of the soul is one of the most important and complex issues related to resurrection. Some thinkers oppose it, while many others have adduced certain arguments and narrative evidence to demonstrate it. Sayyid Ḥaydar Āmulī is among the gnostics who believe in the perfection of the soul. The present study, following a descriptive-analytical method, addresses three factors (knowledge, monotheism, and worship) contributing to the perfection of the soul. According to Sayyid Ḥaydar Āmulī, true knowledge leads to the perfection of the soul and, by knowing oneself, Man attains a deep understanding of their Creator. Monotheism and intimacy with God Almighty also lead to human growth and leaving the natural world, to the extent that Man sees no veil between themselves and their God, and attains a station that even the closest angels to Him have not experienced. Worship, as stated by Sayyid Ḥaydar Āmulī, polishes the human soul and removes its impurities to the point where it achieves the station of annihilation and subsistence in God. Gnostics consider this station the highest level of human perfection.</p>http://hop.mullasadra.org/Article/50186Perfection soul Knowledge monotheism Worship Sayyid Ḥaydar Āmulī