Explaining the Problems of Dividing the First and Second Intellects Based on the Principle of Existence and its Ontological Fruits

Document Type : Scientific-research

Authors

1 Assistant Professor of the Department of Theology, Faculty of Humanities, Yasouj University, Yasouj, Iran.

2 Professor of Theology and Wisdom, Department of Theology and Wisdom, Institute of Strategic Studies of Islamic Sciences and Education, Mashhad, Mashhad, Iran.

Abstract

The basis of the originality of existence created fundamental changes in philosophy that the essentials of such a theory were not followed even by Mulla Sadra. One of the essentials of authenticity of existence is the changes that take place in the principle of division of rationalities into primary and secondary rationalities. The division of rationalities into the first rationality is derived from the basis of originality and sensibility, which by proposing the theory of originality of existence and adherence to its accessories, all sensory, imaginary and intellectual perceptions have truth to the extent of benefiting from existence, and based on the theory of abstraction of general concepts from the external facts general concepts have a counterpart in the world of wisdom, and none of the rationalities can be considered to have only an abstract origin without having a counterpart.The division of intellects into the first and the second rational is one of the famous philosophical divisions that has been accepted in The philosophy of masha and sadra with different interpretations. This research, with the method of library, collection and analysis of information and comparison of opinions, seeks to prove the incorrect division of rationalities and enumerates the ontological results of such forms. On this basis, first the division of intellects on the basis of the principle of essence and the principle of existence is examined, then the incorrect causes of the division of intellects are explained, and finally the ontological results of the forms are divided into the division of the first and second intellects. Among the results of this research is that in the light of existence of having general concepts in the world and abstractions and the basis of the principle of existence, it is not possible to divide the rationals into the first and second rationals; Essential unity has a weak place in carrying, and existential concepts are carried over each other based on the connection that is established between them; The division of affairs into reality and credit is incorrect, and all things are real to the extent that they benefit from existence; The division of affairs into intrinsic and transverse is incorrect because it is based on the originality of nature, while on the basis of the originality of existence and the validity of nature, there is no place for it.

Keywords

Main Subjects

References

Ashtiani, Syed Jalal Al-Din (2002), Sharh Barzad Al-Musafir, Qom, Islamic Tabligat Book.(In Persian)
Ibn Turkah, Sain al-Din (1981), Introduction to the rules, Tehran, visited Farhang and Amuzish Ali. (In Persian)
Ibn Sina, Abu Ali (1375), Indications and Warnings, Qom, Al-Balaghah Publishing. (In Persian)
ـــــــــــــــــــ (1979), The Letters of Ibn Sina, Qom, Bidar. (In Persian)
 Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€(1983), Al-Shifa (Al-Dihyat), Qom, Ayatollah Marashi Library. (In Persian)
ـــــــــــــــــــ (1983), Shifa (logic), Qom, Ayatollah Marashi Library. (In Persian)
ـــــــــــــــــــ (2000), Deliverance from Drowning in the Sea of Delusions, Tehran, Daneshgah, Tehran . (In Persian)
 Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€Ù€(2016) Al-Nafs from the Book of Healing, Qom, Bostan Kuttab Institute. (In Persian)
Jami, Abdul Rahman (1979), Al-Durrah Al-Fakherah, Tehran, Islamic Studies Institute. (In Persian)
Jurjani, Ali bin Muhammad (1991), Book of Definitions, Tehran, Nasir Khosrow. (In Persian)
Jafarian, Morteza and Ahad Faramarz Garamelki (2018), “Sazgari's criticism of the theory of the origins of existence in a reasonable manner without denying the concept of existence”, Hastishnakhti, 14, 1-18. (In Persian)
Javadi Amoli, Morteza (2009), “Second Reasons in the Endeesh Hukama”, Hikmat Israa, 2, 64-95. (In Persian)
Rawanbakhsh, Qasim (2010), “The quality of the principles of the first intelligibles from Sadr al-Mutailihin’s death”, Ma’rift, 29, 36-43 .(In Persian)
Sabzwari, Hadi (1990), Explanation of the system, vols1 and 2, Tehran, Nab.
Suhrawardi, Shahab al-Din (1996), Sheikh Ishraq's compilations collection, Tehran, Farhangi Research and Research Institute. (In Persian)
Shirazi, Qutbuddin (1990), Dorrat Al-Taj, Tehran, Hekmat. (In Persian)
Shahrazuri, Shams al-Din (2004), The Messages of the Divine Tree in the Sciences of Divine Truths, Tehran, Institute of Hikmat and Philosophy of Iran. (In Persian)
Tabatabaei, Muhammad Hussain (1436), The Beginning of Wisdom, Qom, Islamic. (In Persian)
ـــــــــــــــــــ (2015), The End of Wisdom, Commentaries by Gholamreza Fayyad, Qom, Imam Khomeini. (In Persian)
Tusi, Nasir al-Din (1996), Explanation of signs and warnings, volumes 1 and 3, Qom, Al-Balaghah publication. (In Persian)
ـــــــــــــــــــ (1984), The wrestler of the wrestler, Qom, the book of Ayatollah Marashi.(In Persian)
Aboudit, Abdolrasoul (2016), A graduate student in Nizam Hekmat Sadraei, Qom, Imam Khomeini Institute. (In Persian)
Ghafari, Sayyid Muhammad (2001), Farhang, the conventions of the works of Sheikh Ishraq, Tehran, Anjuman, the works and honors of Farhangi.(In Persian)
Ghaffari Karabakh, Seyyed Ahmed (2015), “A new explanation of the division of intelligibles based on the wisdom of the exalted”, 79, 83-96, Tehran, Khordanama Sadra. (In Persian)
Fanari, Hamza (2010), Misbah Al-Ans between the Reasonable and the Witnessed, Beirut, Dar Al-Kutub Al-Alamiyyah. (In Persian)
Fayazi, Gholamreza (2018), Hasti and Chisti in the Sadrai Office, Qom, Hawza and Daneshgah. (In Persian)
Kayseri, Daoud (1996), Explanation of Fosos al-Hakam, Tehran, Alami and Farhangi. (In Persian)
Mesbah Yazdi, Mohammad Taqi (1995), Amouzish Philosophy, Tehran, Sazman Islamic Communications. (In Persian)
Motahhari, Morteza (2018), Explanation Mabsout System, Tehran, Sadra. (In Persian)
ـــــــــــــــــــ (2020), Philosophy of Introductions, Qom, Imam Khomeini Institute.(In Persian)
Mollasadra (1981), Transcendental Wisdom in the Four Books of Intellect, Volumes 1 and 4, Beirut, Dar Ihya Turath. (In Persian)
ـــــــــــــــــــ (2001), Explanation of Al-Hidaya Al-Athiriya, Beirut, Institute of Arab History. (In Persian)
ـــــــــــــــــــ (2015), The Divine Evidence, Qom, Bustan Kitab. (In Persian)
ـــــــــــــــــــ (1975), Principle and Resurrection, Tehran, Anjuman Hikmat and Philosophy of Iran. (In Persian)
ـــــــــــــــــــ (2008), Divine Manifestations in the Secrets of the Perfectionistic Sciences, Tehran, Benyad Hikmat Sadra. (In Persian)
Mirdamad, Muhammad Baqir (1997), Evaluation of faith and its explanation, revealing facts, Tehran, Islamic Studies Institute.(In Persian)
ـــــــــــــــــــ (2006), compilations, Tehran, Anjuman, Farhangi monuments and feats. (In Persian)
Vakili, Mohammed Hassan and Muhammed Danshinhad (2019), “A definition of a pregnancy with a connection between the levels of knowledge of a person in Berber, a rolling definition that has a union,”, Jawidan Khard, 35, 29-47. (In Persian)

Files

Share

How to cite

Statistics