Results for 'Mulla Sadra'

29 found
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  1.  77
    Mulla Sadra: His Life and Works.Hossein Ziai - 1995. - In History of Islamic Philosophy. London: Routledge. pp. 635-641.
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  2.  14
    Mulla Sadra: zindigī wa afkār (2).Saleh Afroogh - 2015 - Journal of Philosophical Belief 4 (4):45-55.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  3.  78
    Mulla Sadra on Virtue and Action.Zahra Khazaei - 2018 - Religious Inquiries 7 (13).
    This paper sheds light on the views of Mulla Sadra about virtue and action. The main question is how he explains the relationship, if any, between virtue and action. Mulla Sadra defines moral virtue as a settled inner disposition by which one acts morally, without need for any reflection or deliberation. This study seeks to explain how, according to Mulla Sadra, a virtue motivates the agent and leads him to do the right action easily. (...)
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  4.  7
    Mulla Sadra: zindigī wa afkār (life and thoughts) (1).Saleh Afroogh - 2012 - Journal of Philosophical Belief 3 (3):49-57.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  5. Mullā Ṣadrā’s Ontology Revisited.David B. Burrell - 2010 - Journal of Islamic Philosophy 6:45-66.
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  6.  6
    Mulla Sadra: zindigī wa afkār (life and thoughts) (1).Saleh Afroogh - 2012 - Journal of Philosophical Belief 3 (3):49-57.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  7. Mulla Sadra and a Criticism of the Principles of Illuminationist Philosophy Concerning the Perception of the Other.Murtada Irfani - 2012 - Kheradnameh Sadra Quarterly 68.
    Mulla Sadra's view of the perception of the other is the product of a profound study and serious criticism of the ideas of Peripatetics and Illuminationists, particularly those of Ibn Sina and Suhrawardi. In fact, an accurate perception of his view requires great attention to these criticisms. The importance of Mulla Sadra's criticisms lies in the fact that they are not limited only to the outward and external layers of a philosophy but continue until penetrating its (...)
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  8.  47
    Avicenna’s and Mullā Ṣadrā’s Arguments for Immateriality of the Soul From the Viewpoint of Physicalism.Mahdi Homazadeh - 2020 - Angelicum 97 (3):367-390.
    I seek to explicate the ways in which the soul is deemed immaterial in two main strands of Islamic philosophy, and then consider some arguments for the immateriality of the soul. To do so, I first overview Avicenna’s theory of the spiritual incipience (al-ḥudūth al-rūḥānī) of the soul and his version of substance dualism. I will then discuss Mullā Ṣadrā’s view of the physical incipience (al-ḥudūth al-jismānī) of the soul and how the soul emerges and develops towards immateriality on his (...)
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  9.  13
    Mulla Sadra’s life and thoughts (1).Saleh Afroogh - 2012 - Journal of Philosophical Belief 3 (3):49-57.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  10.  17
    Mulla Sadra’s life and thoughts (2).Saleh Afroogh - 2015 - Journal of Philosophical Belief 4 (4):45-55.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  11. Comparison Between Heidegger and Mulla Sadra's Viewpoint About "Existence".Abdulla Niksirat - manuscript
    This article studies common aspects and differences between Heidegger, contemporary German philosopher, with Persian philosopher, Mulla Sadra 17th century equivalent to 11th Islamic century. The origin point for Mulla Sadra and Heidegger is "existence". However, Mulla Sadra believe in "existence unity" whereas Heidegger tries to understand the concept of "existence" by special being, i.e. human being. Both of them believe in supposing the concept of human without world is wrong, they believe in dichotomy of (...)
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  12.  64
    Causality in Mullā Sadrā’s Philosophical Text Al-Ta’Līqât ‘Alâ Sharḥ Ḥikmat Al-Ishrāq.Hossein Ziai - 2003 - In Seyed G. Safavi (ed.), Mulla Sadra & Comparative Philosophy on Causation. London:: Salman-Azadeh Publications. pp. 107-124.
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  13.  56
    Human Identity in Mulla Sadra's Philosophy.Zahra Khaza'I. - 2011 - Kheradnameh Sadra Quarterly 64.
    Personal identity is one of the important and complex issues in the field of the philosophy of the soul. It is also related to the philosophy of ethics and metaphysics in different respects and has given rise to some problems in these two areas. The justification of ethical responsibility and man's eternity in the posthumous state have attracted psychologist-philosophers' attention to the significance and necessity of explaining personal identity. This paper examines the issue from the view point of Mulla (...)
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  14.  44
    İbn Sînâ ve Molla Sadrâ’da İlâhi Erek Problemi The Problem of Divine Intentionalist in Avicenna and Mulla Sadra.Sedat Baran - 2019 - Cumhuriyet İlahiyat Dergisi - Cumhuriyet Theology Journal 23 (3):1101-1120.
    Divine intention is an important problem for both philosophy and Kalam. This problem has two aspects as the subject and action of the intention. The intention of the subject occurs for the motion or the action itself. The intention of the action is to reach the motion or the action itself. According to this, when a person travels to Mecca to visit Kaaba, the visit is the intention of the subject and the journey is the intention of the action. In (...)
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  15.  8
    The Problem of Will in Mulla Sadra.Sedat Baran - 2019 - BÜİFD 13 (1):37-58.
    According to Mulla Sadra, the will is an existential phenomenon that is free from the essence. Therefore, there is no essential and correlational definition which contains its truth completely. As a matter of fact, the definition made by Mulla Sadra is a nominal definition. Mulla Sadra, unlike the former philosophers and the theologians, expressed that the will is homogeneous with existence for the first time. Moreover, he claims that characteristics of the will and the (...)
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  16.  36
    Molla Sadrâ’da Vâci̇bü’l-Vücûd’un İspatinda Burhan-I Siddikîn Proof Of The Truthful In Proving The Necessary Existence In Mullā Sadrā.Sedat Baran - 2020 - Diyanet İlmî Dergi 56 (1):205-224.
    Mümkün varlıkları aracı kılmadan Vâcibü’l-Vücûd’un varlığını ispatlama çabalarının bir sonucu olan sıddıkîn burhanı ilk defa Müslüman filozoflar tarafından dillendirildi. İbn Sînâ (ö. 428/1037) da Fârâbî’nin etkisiyle yeni bir burhan açıkladı ve buna sıddıkîn adını verdi. Molla Sadrâ (ö. 1050/1641) varlığın asaleti ilkesini mutasavvıflardan, teşkîk ilkesini de Sühreverdî’den iktibas ederek yeni bir sıddıkîn burhanı dillendirdi. Bu burhanın, varlığın asaleti, basîtliği/yalınlığı, teşkîkî ve ma’lûlün illete ihtiyacı olmak üzere bazı öncülleri vardır. O, bu öncülleri açıkladıktan sonra teselsüle ihtiyaç duymadan Vâcibü’l-Vücûd’un varlığını ispatlar. Onun (...)
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  17. Epistemic Virtue From the Viewpoints of Mulla Sadra and Zagzebski.Zahra Khazaei - 2013 - Religious Inquiries 2 (4).
    This paper compares epistemic virtue from the viewpoints of Zagzebski and Mulla Sadra, aiming to determine the extent to which their viewpoints on epistemic virtue are similar. Zagzebski, the contemporary philosopher, considers epistemic virtue as the basis on which knowledge is interpreted. She sees epistemic virtue as a requirement for achieving knowledge. Mulla Sadra, the founder of Transcendent Philosophy, considers knowledge as an outcome of intellectual virtues without which there would be no knowledge. The role these (...)
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  18.  17
    A Comparative Consideration of Argument for God’ s Existence from Consciousness: Swinburne and Mullā Ṣadrā.Kurd Firuzjaei Yar Ali - 2020 - NAQD VA NAZAR 25 (1):141-161.
    There is an argument for God’ s existence from consciousness. The argument was initially formulated by Swinburne in contemporary Western philosophy. He claims that no one has preceded him in formulating the argument, except John Locke who had a vague reference to it. The argument considers the existence of mental phenomena, such as feelings, emotions, intentions, and thoughts— which are scientifically unexplainable and merely admit of subjective explanations— as evidence for God’ s existence. Swinburne provides an inductive versions of the (...)
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  19.  62
    Molla Sadrâ’da Algisal Kötülük Bağlaminda Şerr Problemi̇.Sedat Baran - 2019 - E-Şarkiyat İlmi Araştırmalar Dergisi/Journal of Oriental Scientific Research (JOSR) 11 (23):13-35.
    Mulla Sadra mentions two definitions about evil, one of them is that something lacking of essence or lacking of its a perfection and the other one is that all possible living creatures may have deficiencies. In order not to fall into the paradox of some existence are evils, he describes evils in terms of two ways that are by itself evil and relative evil. By itself evil is absolute non-existence so that it doesn’t need perpetrator. Mulla (...) describes the evil as four categories that metaphysical, natural, moral and perceptual. He utilizes Aristotle's finest universe theory to solve the problem of relation between evilness and spiritual creation. Mulla Sadra he explains five universes with the example of absolute goodness, much goodness then less evil, goodness and evil are equal, less goodness much evil, and certain evil. He proves the most beautiful universe as much goodness then les evilness. Then he solves the problem of evil in terms of recognition divine decree and destiny. (shrink)
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  20.  92
    Emergentism and Sadra’s Psychology; a Common Physicalistic Challenge.Mahdi Homazadeh - 2019 - Asian Philosophy 29 (3):221-230.
    This paper first explores in detail a regenerated theory in philosophy of mind, known among contemporary philosophers as ‘emergentism’. By distinguishing strong and weak versions of the theory, I explain two important explanatory challenges presented by physicalists against this theory. In the following, I provide a brief overview of Sadr al-Muta’allihin’s theory of the incipience and degrees of the soul, examining similarities and differences between this theory and strong emergentism. Then, underlining the main aspects of similarity between the two theories, (...)
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  21.  90
    Molla Sadra'da İlahi Failiyetin Niteliği.Sedat Baran - 2019 - E-Şarkiyat İlmi Araştırmalar Dergisi/Journal of Oriental Scientific Research (JOSR) 2 (11):598-613.
    Muslim philosophers separated the material cause and formal cause as essential, and the efficient cause and intention cause as existential, which are the four causes stated by Aristoteles. Mulla Sadra addresses the efficient cause in two parts which are natural and emanative (creative) causes. Natural perpetrator is preparatory perpetrator and the creative perpetrator is the perpetrator bestowing entity. According to a almohad, Allah is the perpetrator of everything. However, there are disputes concerning what kind of perpetrator Allah is. (...)
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  22. Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl Al-Kāfī.SeyedAmirHossein Asghari - 2017 - Journal of Shi'a Islamic Studies 10 (2):157-182.
    ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this significant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi'a and Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way, Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the (...)
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  23.  80
    A Branched Model For Substantial Motion.Muhammad Legenhausen - 2009 - Journal of Shi‘a Islamic Studies 2:53-67.
    The seventeenth century Muslim philosopher Muhammad Sadr al-Din Shirazi, known as Mulla Sadra, introduced the idea of substantial motion in Islamic philosophy. This view is characterized by a continuity criterion for diachronic identity, a four-dimensional view of individual substances, the notion that possibilities change, and the continual creation of all creatures. Modern philosophical logic provides means to model a variety of claims about individuals, substances, modality and time. In this paper, the semantics of formal systems discussed by Carnap, (...)
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  24.  32
    MODEL OF SOUL IN THE SHADRIAN EPISTEME.Amir Faqihuddin Assafary - 2020 - International Journal of Asian Education (IJAE) 1 (1):9-14.
    Among critical concepts in Mulla Sadra's thought, which, of course, cannot be discussed separately between the parts. This is because the basic rules in philosophical discourse are universal traits that make it approached from various directions as a unified form of reality. One of Sadra's famous thoughts is the concept of the soul, which is related to the roots of his philosophical doctrine of being. The significance of the discussion of the soul by Mulla Sadra (...)
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  25. Introduction to the Non-Dualism Approach in Hinduism and its Connection to Other Religions and Philosophies.Sriram Ganapathi Subramanian & Benyamin Ghojogh - manuscript
    In this paper, we introduce the Hinduism religion and philosophy. We start with introducing the holy books in Hinduism including Vedas and Upanishads. Then, we explain the simplistic Hinduism, Brahman, gods and their incarnations, stories of apocalypse, karma, reincarnation, heavens and hells, vegetarianism, and sanctity of cows. Then, we switch to the profound Hinduism which is the main core of Hinduism and is monotheistic. In profound Hinduism, we focus on the non-dualism or Advaita Vedanta approach in Hinduism. We discuss consciousness, (...)
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  26.  61
    Epistemic virtues a prerequisite for the truth-seeking and constructor of intellectual identity.Zahra Khazaei & Mohsen Javadi Hossein Hemmatzadeh - 2018 - Theology 9 (19):123-146.
    Abstract The present paper examines the role of epistemic virtues in the formation of intellectual identity and its impact on improving our truth-seeking behaviors. A epistemic virtue is a special faculty or trait of a person whose operation makes that person a thinker, believer, learner, scholar, knower, cognizer, perceiver, etc., or causes his intellectual development and perfection, and improves his truth-seeking and knowledge-acquiring behaviours and places him on the path to attain understanding, perception and wisdom. Virtue epistemology is a set (...)
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  27.  51
    Molla Sadrâ’da Vâci̇bü’l-Vücûd’un İspatinda Burhan-I Nefs.Sedat Baran - 2020 - BİNGÖL ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ 15:36-49.
    Öz: İslam dünyasında Vâcibü’l-Vücûd’un varlığını ispatlayan birçok burhan zikredilmiştir. Bu burhanlardan biri pek bilinmeyen nefs burhanıdır. Bu burhanın tam olarak gelişmemiş formları Meşşâî filozoflar tarafından dile getirilmiş olsa da tam ve kâmil olarak ifadesini Sühreverdî’de bulmaktayız. Sühreverdî’den sonra ve onun etkisiyle Mîr Dâmâd başka bir nefs burhanı açıklar. İslam düşünce geleneğinde nefs vesilesiyle Vâcibü’l-Vücûd’un varlığını ispatlayan bir diğer filozof da Molla Sadrâ’dır. O, bu iki filozofun nefs burhanlarını benimsememiş ve Hikmet-i Müte’âliye ekolünün ilkeleri çerçevesinde yeni burhanlar dile getirmiştir. İlk burhanında (...)
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  28.  26
    Molla Sadra’da Cebr ve İhtiyar Problemi.Sedat Baran - 2016 - Yakın Doğu Üniversitesi İlahiy at Fakültesi Dergisi 2 (2):93-112.
    “The issue of obligation and free determination had been subject to polemics due to religious concerns. One group defended carbriyya on the basis of the absolute sovereignty of God. While others argued the idea of indetermination in terms of divine justice. After explaining and critizing these thoughts, Molla Sadra gave explanation to the opinions of the Ash’arites on the subject. And then he formed the basis of a new theory called “theory of ahl-i yakin” while getting inspired by the (...)
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  29.  18
    A Comparative Consideration of Argument for God’ s Existence from Consciousness.Yar Ali Kurd Firuzjaei - 2020 - Journal of Naqd Va Nazar 25 (1):141-161.
    There is an argument for God’ s existence from consciousness. The argument was initially formulated by Swinburne in contemporary Western philosophy. He claims that no one has preceded him in formulating the argument, except John Locke who had a vague reference to it. The argument considers the existence of mental phenomena, such as feelings, emotions, intentions, and thoughts— which are scientifically unexplainable and merely admit of subjective explanations— as evidence for God’ s existence. Swinburne provides an inductive versions of the (...)
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