@article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {5-20}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-53-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {21-48}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-54-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {49-88}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-55-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {89-114}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-56-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {115-136}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-57-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {137-164}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-58-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {1}, pages = {165-184}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-59-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {5-30}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-60-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {31-48}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-61-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {49-66}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-62-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {67-90}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-63-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {91-110}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-64-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {111-134}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-65-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {}, title = {}, abstract ={}, Keywords = {}, volume = {2}, Number = {2}, pages = {135-160}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-66-en.html}, eprint = {}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2015} } @article{ author = {Zarei, Zohre}, title = {Analysis and Study of Suhrawardi\'s Theology with Regard to Mullasadra\'s Critiques}, abstract ={The subject of philosophy is absolute existence,, which encompasses other levels, from the Supreme Being to the last levels of existence.The center of existence and the series of beings, which is often interpreted as obligatory, is known in the philosophy of illumination as the "Noor al_Anwar". Suhrawardi in his enlightenment system, after proving "Noor al-Anwar" and his unity, negates the superfluous attributes of that field. He has also offered a novel view of his science and action.Although Mulla Sadra considers his «Gotham sediqin» on the obligatory proof to be close to Suhrawardi's argument, but considering the validity of existence in Suhrawardi's philosophy, he has considered Ibn Kamuna's doubt on his method of obligatory proof.Regarding science and other attributes of God, he has either criticized Suhrawardi's speech or has adopted different opinions with him in some details. In the present article, while expressing Suhrawardi's views on this subject, Mulla Sadra's differences and criticisms against him have been discussed.}, Keywords = {Sheikh Ishraq, Mulla Sadra, Proof of Obligation, Knowledge of God, Denial of Attributes}, volume = {2}, Number = {1}, pages = {7-34}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.7}, url = {http://mi.khu.ac.ir/article-1-106-en.html}, eprint = {http://mi.khu.ac.ir/article-1-106-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Naghavi, Reza and Faiyaz, Gholamrez}, title = {Critique and Assessment of the Arguments for Denying the Nature of the Necessary Being}, abstract ={In this article, we review the main reasons of Muslim philosophers for denying the nature of the necessary being. First, by separating the three meanings of nature And three different interpretations of the originality of existence, We try to get a clear picture of the conflict. Then We mention the most important arguments for denying the nature of the necessary being And we show that most of these arguments were either based on the originality of nature or are based on a particular understanding of the originality of existence that is debatable. Finally, we show that according to the correct interpretation of the originality of existence The nature is determination of existence, and existence without determination has no meaning.Therefore, every being has a nature; Both limited and unlimited. However, because the necessary being is unlimited, its nature, which Which exists with the same existence, will be unlimited. Accordingly, there was no conclusive reason for denying the nature of the necessary being, but There is argument that necessary being  has nature. necessary and possible beings  have nature  in the same meaning.However, the referencce of nature is different in them.  }, Keywords = {Existence, nature, originality of existence, originality of nature, necessary , possible}, volume = {2}, Number = {1}, pages = {35-58}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.35}, url = {http://mi.khu.ac.ir/article-1-111-en.html}, eprint = {http://mi.khu.ac.ir/article-1-111-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Baghdadi, Sara and Rasoulipour, Rasoul}, title = {Adam’s Vicious Circle Argument Against Molinism and Flint’s Critique of it.}, abstract ={More than anything else, Molinism seeks to prove the compatibility between providence and free will. One of the current debates is what God’s knowledge is and its limits. That is, if we accept middle knowledge, how can we believe in two things; First, the freedom and second, the Compatibility of free will with divine providence. Molinism’s suggested solution is middle knowledge. Based on the middle knowledge, the counterfactual that corresponds to a free action is the solution to this problem. Asking the truth validity of these conditionals, Adams argues that middle knowledge is the begging the question and absurd. Because the analysis of middle knowledge tells us that despite the efforts of Molinism, freedom is not proven. On the other hand, in a detailed critique, Flint dismisses Adams' claim. In this article, as its title suggests, first Adams' argument and then Flint's critique of it are discussed in detail.}, Keywords = {the Molinism, the Middle Knowledge, the Counterfactuals of Creaturely Freedom, the Free Action, Robert Adams, Thomas Flint.}, volume = {2}, Number = {1}, pages = {59-86}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.59}, url = {http://mi.khu.ac.ir/article-1-120-en.html}, eprint = {http://mi.khu.ac.ir/article-1-120-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Qorbani, Akbar}, title = {Schuon’s Metaphysical View on the Divine Origin and Human Margin of Religion}, abstract ={Is Divine origin of religion consistent with its human diversity? When Divine unique truth is revealing to human sector, it implies plurality, adaptation and limitation. Indeed, the plurality of religions is result from diversity of Revelation according to the human capacities and receptacles, and this plurality and diversity is according to Divine wisdom and compassion. In other words, Divine unity of religion isn’t in contradiction with its human plurality and limitation. So there is a human margin wherein ethnic or cultural factors have the first word, and many of the speculations of exoterism and theological systems belong to this sector. Through emphasizing on Frithjof Schuon’s view, in this paper the Divine origin and transcendent unity of religions is accepted, and diversity of religions according to human margin is explained.}, Keywords = {Religion, Unity, Plurality, Transcendent Unity, Human Margin, Schuon}, volume = {2}, Number = {1}, pages = {87-111}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.87}, url = {http://mi.khu.ac.ir/article-1-117-en.html}, eprint = {http://mi.khu.ac.ir/article-1-117-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Ahmadi, Fatemeh and Asgari, Masou}, title = {Comparative Study of Christianity from Kant and Hegel\'s Perspective}, abstract ={Both kant and hegel both recognize that Christianity arose out of Judaism's ethical system, and both tried to fit the dogma of the Christian religion by rational interpretation in their philosophy, Of course, Hegel holding a reasonable distinction between the ways of philosophical and religious thought, his religion has greater depth in analogy with Kant's philosophy. Kant plans to Christianity as a revelation to two terms as possible. one as a natural religion and the other one as religion is didactic. on the other hand look at Hegel in Bern to Christianity, is the religion of didactic of kant, in the sense that it dictates the necessity of principles that are not knowable by reason. And also hegel's conception of Christianity in frankfurt can be adapted to natural religion of Kant, provided that we put the word love in works of this period in the hegel philosophy as another interpretation of reason in the kant philosophy , in the sense that we distinguish for both fundamental aspect which on their own are justified and foundation other teachings, and both bring the moral content of religion form and both are stimulants.}, Keywords = {Kant, Hegel, Christianity, Natural religion, Didactic religion}, volume = {2}, Number = {1}, pages = {113-131}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.113}, url = {http://mi.khu.ac.ir/article-1-107-en.html}, eprint = {http://mi.khu.ac.ir/article-1-107-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Darvishi, Zeinab}, title = {Critique of Sheikh Ishraq\' Interpretation of Philosophical Concepts}, abstract ={Analysis and study of philosophical concepts has long been discussed among philosophers. The main question of this research is whether Sheikh Ishraq's interpretation of philosophical concepts is correct? Through this research, it becomes clear through descriptive analytical method. And he has considered them as mere mental matters and in the shadow of it, he has proposed the theory of the originality of the nature and validity of existence. The source of Sheikh Ishraq's mistake lies in the fact that external realization equates concepts with concrete realization and neglects the realization of integration. Is. While this argument is based on the said egalitarianism, and by denying this egalitarianism, the above rule has not been current in philosophical concepts, and at the same time the philosophical concepts will have external realization, whether abstract external realization according to the famous view of philosophers or Realization of the image that is accepted by Sadr al-Muta'allehin.}, Keywords = {The first intellects, the second intellects, philosophical concepts, Sheikh Ishraq}, volume = {2}, Number = {1}, pages = {133-154}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.133}, url = {http://mi.khu.ac.ir/article-1-105-en.html}, eprint = {http://mi.khu.ac.ir/article-1-105-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Fateminia, Mohammadhas}, title = {The Relation tf Property Dualism to Non-Reduction Physicalism}, abstract ={In the division of theories of the philosophy of mind, all kinds of physicalists, whether reductionist or non-reductionist, are considered Monist; Because they believe in the physicality of everything. Reductionist physicists, on the other hand, believe that in addition to knowing everything as physical, everything can be reduced to lower levels of physics; But non-reductionists in physicalism, although they consider everything to be physical, believe that in the field of physics we are confronted with "emergent" things that cannot be reduced to the fundamental particles of physics and given a microphysical explanation of Have them; Because we are basically dealing with something new; But "property dualism", by acknowledging the non-physical nature of mental features, believes in two kinds of things in the universe and, as a result, has fundamentally rejected both Monist physicalist theories. Moreover, although in feature dualism, as in non-reductionist physicalism, we encounter a genus of non-reductionism and novelty, non-reductionism and novelty in property dualism are "species" and "species," respectively. Is "fundamental", not "typical" and "superficial". The present article prevents further sputum by clarifying the exact boundaries of the dualistic nature of property with physicalism, especially its non-reductionist type.}, Keywords = {Reductive Physicalism, Non-Reductive Physicalism, Property Dualism, Emergent, Supervenience}, volume = {2}, Number = {1}, pages = {155-178}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.155}, url = {http://mi.khu.ac.ir/article-1-108-en.html}, eprint = {http://mi.khu.ac.ir/article-1-108-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Torkashvand, Jav}, title = {Plato on "Critique of Democracy" and "Praise of the Philosopher King"}, abstract ={One of the most common ways of governing throughout the history of political philosophy that many philosophers have studied is democracy, and plato is considered as one of the first leading philosophers in this context. For example, democracy in his intellectual geography is the worst kind of government that, unlike other forms of government, does not have the ability to focus on positive things. In fact, he sees democracy as the rule of ignorant people who are far from ideal, and which ultimately leads to democratization. Thus, this article offers an analysis Plato's view of democracy and the theory of the "Philosopher King" in the context of the Republic. And explains Plato's strategy in governing the affairs of society, according to him only the  philosopher king could be the true ruler of a society. Finally, it examines the critiques of Renaissance, modern, and contemporary thinkers on the theory of his philosopher king.}, Keywords = {Democracy, Demagogy, The Republic, Plato, Philosopher King, Critics}, volume = {2}, Number = {1}, pages = {179-205}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.179}, url = {http://mi.khu.ac.ir/article-1-112-en.html}, eprint = {http://mi.khu.ac.ir/article-1-112-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Ershadinia, Mohammadrez}, title = {The Possibility of Argument for Issueing Existence of Perception on Hakim Sabzewari’s Viewpoint of United Between Intelligenceand Intelligible}, abstract ={There has been a big room for theorizing about epistemological issues and studies on human perceptions in divine wisdom. The milestone of this theorizing is the doctrine of unity of intellect and intellectual. Beside to respected arguments, one could see the intention of holders of this doctrine. Hakim E Sabzewari, with all awareness about the epistemological and psychological grounds of it, had tried to advanced a few short arguments for it; one of which is based on self-production of perceptions. For he thought Mulla Sadra put a lot of unnecessary details into the arguments; thus he eliminates what is neglectable. This briefness leads many to deny them. Therefore, restating the details, which are the source that support the argument, proves the validity and authenticity of the argument, and shed a light of the mistakes of deniers.}, Keywords = {Unity of Intellect and Intellectual, Self-Production of Perceptions Argument, simple intellect}, volume = {2}, Number = {1}, pages = {207-226}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.207}, url = {http://mi.khu.ac.ir/article-1-110-en.html}, eprint = {http://mi.khu.ac.ir/article-1-110-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Sadatizadeh, Seyed Sajad and Ahmadi, Gholam ali}, title = {Ibn Sina and Mulla Sadra\'s Different View of the Soul}, abstract ={Philosophers have always been interested in trying to understand the truth of the soul and its results. And it is considered as one of the concerns of their philosophical course. In this regard, they have provided many definitions of the soul. Some believed in the old and some in the new. And a group like Ibn Sina believed in the singleness of the soul at the beginning of creation and Sadra in the materiality of the soul at the beginning of creation. As Ibn Sina states, the occurrence of the soul is accompanied by the occurrence of the body, or in other words, the occurrence of the soul is "with the body". According to Ibn Sina, the human soul is intellectually single from the beginning of its nature when it occurs but in Sadra's view, the soul is first and foremost a material thing, and it is a hierarchical truth to which the body is a descendant. Accordingly, any interaction at any level is related to interaction at higher and lower levels. And finally, what caused the fundamental difference between the two peripatetic and transcendent wisdoms is the belief and disbelief in the movement of the substance, in the light of which this discussion takes on a new life.Philosophers have always been interested in trying to understand the truth of the soul and its results. And it is considered as one of the concerns of their philosophical course. In this regard, they have provided many definitions of the soul. Some believed in the old and some in the new. And a group like Ibn Sina believed in the singleness of the soul at the beginning of creation and Sadra in the materiality of the soul at the beginning of creation. As Ibn Sina states, the occurrence of the soul is accompanied by the occurrence of the body, or in other words, the occurrence of the soul is "with the body". According to Ibn Sina, the human soul is intellectually single from the beginning of its nature when it occurs but in Sadra's view, the soul is first and foremost a material thing, and it is a hierarchical truth to which the body is a descendant. Accordingly, any interaction at any level is related to interaction at higher and lower levels. And finally, what caused the fundamental difference between the two peripatetic and transcendent wisdoms is the belief and disbelief in the movement of the substance, in the light of which this discussion takes on a new life.}, Keywords = {Soul, Soul Faculties, Substantial Motion, Ibn Sina, Mulla Sadra}, volume = {2}, Number = {1}, pages = {227-247}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.227}, url = {http://mi.khu.ac.ir/article-1-109-en.html}, eprint = {http://mi.khu.ac.ir/article-1-109-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Mehrnia, Hasan and Fathollahi, Atefeh}, title = {From the Platonic utopia to Solon’s Atlantis, (A Review of Plato\'s Political Thought)}, abstract ={The realization of a justice and virtual government that based on rational and moral principles has always been in the focus of the divine prophets and thinkers. That is why Plato depicts a schematic of an ideal and virtuous society in his collection of works. By stipulating the general framework of such a city, he seeks to lead ancient Greek society from the abyss of destruction and corruption to a rational and moral state. In the present thesis, his political thought is examined as introduced in the dialogues of Timaeus and Critias, as well as in the Treatise on the Republic and the Laws. Platochr('39')s central idea in the Timaeus-Critias dialogues is based on the "Story of Atlantis"; So that at the beginning, it seems that he has borrowed his theory of the utopia in the republic from this myth and story. Therefore, in the present paper, we have examined this hypothesis and its validity and reliability. But the conclusion was that this story could have been made by Platochr('39')s creative mind, and according to scientific studies by scientists in recent centuries, no objective evidence for the existence of such an island in the past distant has been found, or at least its certainty questioned. However, the power of Platochr('39')s intellectual creativity and actual ability to use fiction and literary genres in the field of philosophy is very thought-provoking, and this basically does not diminish the validity of his utopian theory.}, Keywords = {Plato, Atlantis, Utopia, Political Thought Reality or Fiction}, volume = {2}, Number = {1}, pages = {249-278}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.249}, url = {http://mi.khu.ac.ir/article-1-113-en.html}, eprint = {http://mi.khu.ac.ir/article-1-113-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Rostami, Ebrahim}, title = {The Evolution of Intrinsic Monotheism in Islamic Philosophy and Theoretical Mysticism with an Analytical-Comparative Approach}, abstract ={The basis of all principles and sub-principles of religious teachings is the principle of monotheism. Numerous opinions have been expressed about the truth of monotheism. The present study with an analytical-comparative approach seeks to achieve a correct understanding of the issue of monotheism in all its levels. Therefore, firstly and in essence, the analysis of intrinsic monotheism in Islamic philosophy, including Mashaei and Sadraei, and theoretical mysticism and their comparison with each other, and secondly and consequently, the unity of attributes and actions has been explained. One of the results of this research is that reality and truth are one thing and the difference between philosophy and mysticism is in understanding the reality of existence. In Islamic philosophy, both Mashaei and Sadraei, consider the attribution of existence to God other than God and believe in the obligatory monotheism at the top. It is a series of causes and existence and that God, at the same time, has all the existential perfections in a supreme and atomic way. But mystics believe in the monotheism of existence and that the real being is one thing and that is the essence of the blessed and transcendent right and the attribution of existence to other objects is allowed and what philosophers call monotheism is a determination of the definition of that truth which is the subject of theoretical mysticism. And all things are the manifestations of the names and attributes of truth, and their activity is in fact the mirror of the activity of God Almighty.}, Keywords = {Intrinsic Monotheism, Attribute Monotheism, Verbal Monotheism, Islamic Philosophy, Theoretical Mysticism.}, volume = {2}, Number = {1}, pages = {279-304}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.279}, url = {http://mi.khu.ac.ir/article-1-119-en.html}, eprint = {http://mi.khu.ac.ir/article-1-119-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Khadri, Gholam Hosei}, title = {An Outlook of Two Dissertations by, Andalusian Mohammad-Ibn-Aljabali Known as Ibne- Masarre: Al eatebar and Realities Principles, Characteristics of Khawass al-Huruf}, abstract ={The last two dissertations by Andalusian philosopher, Mystic, speaker, and erudite Ibne Mosarre which were done by Cairo University scholar Ebrahim Jafar in Dublin Chester Bity complex in 1982 and 1978 put forward widespread challenges for scholars about mystical wisdom attitudes in West of Islam world. These works show the initial principles of samples of mystical wisdom in Andalusia. The complexity accompanying the metonymy of these two dissertations is a confirmation of the special ilk of mystical philosophy which later on became widespread and significant in Andalusia. These two dissertations were republished by J. Kenny in 2002 and Pilar Garrido Clemente in 2007. Clements after surveying and removing the deficiencies of previous version published the final version and edition of these texts.  The proper reading and analysis of these texts not only provided a comprehensive outlook of the formation of Ibne Mosarre thoughts, but also proved to be a reconstruction of Andulsia evolutionary intellectuality world (which paired a great contribution to the transmit ion of philosophy and culture to the west).This research introduces the Persian translation of Al Eatebar dissertation and provides an analytical report of his ideas and attitudes on the on hand, and presents the evolutionary ground and backgrounds on the other hand. It is hoped that these endeavors culminate in deep attention of the intellectuals and scholars to the pure mystic and wisdom treasures in west of Islam world.}, Keywords = {Ibn Masarra, Resale Al-Eatibar, Kitab Khawass Al-Huruf, Andalus, Muhammad , Kamal Ibrahim Jafar, Philosophy of Mystic}, volume = {2}, Number = {1}, pages = {305-330}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.3.305}, url = {http://mi.khu.ac.ir/article-1-115-en.html}, eprint = {http://mi.khu.ac.ir/article-1-115-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Lavaie, Shaker and Aqamohamadreza, Maryam}, title = {Critical Analysis of Evidence for Proof of Separated Imagination and Its Role in Undermining Sadr\'s Theory of bodily Resurrection}, abstract ={ Mulla Sadra states the eleven principles in proving the bodily resurrection in volume ninth of the book of Asfar. In the ninth principle, he states that the imaginary world is a world that is not dependent on the body and is an abstract substance that is located between the world of intellectual separate substances and the material world. To prove this world, he suffices with the intuitions of mystics and the doctrine of the nobler contingent. Now Mulla Sadra uses the proof of the separate imaginary world in the discussion of bodily resurrection. Explain that since the soul is able to create beings in the separate imaginary world, and according to the substantial motion and existential intensity of the soul, which is the basis for proving the bodily resurrection, the soul is able to create a separate body in the imaginary world between the body and the worldly body is an object. Because the objectivity and individuality of everything exists in its form. So, since the soul is a soul, whether it belongs to the worldly body or to the imaginary body, it is still a body because objectivity belongs to that soul. So it is concluded that Sadra uses the separate imaginary world to prove the objectivity of the worldly and otherworldly bodies.}, Keywords = {Separate imagination, nobler contingent , possibility of Ashraf, bodily resurrection, objectivity of worldly and otherworldly bodies.}, volume = {2}, Number = {2}, pages = {7-29}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.7}, url = {http://mi.khu.ac.ir/article-1-130-en.html}, eprint = {http://mi.khu.ac.ir/article-1-130-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Mansouri, Armin and Deneshshahraki, Habibullah}, title = {The Quiddity of Intelligence in Sadr’s Philosophy by looking at the Intelligence in Psychology}, abstract ={The issue of intelligence is one of the fundamental issues of human and one of the few issues that human beings is faced in all areas. It plays an essential role in various scientific fields, industries, individual and social life measures, etc. Intelligence is defined as a set of diverse general talents and abilities including learning and understanding things, adapting to the environment, utilizing past experiences, analyzing, applying sound judgment, and reasoning and finding the logical solution in the face of different situations and problems. However, so far the true nature of intelligence has not been introduced by scientists and they have limited themselves to its definition, function and types. The fancy in Sadra’s philosophy is degraded intellect. Fancy replaces reason in relation to matter and imagination and perceives meanings and generalities when they added to details and instances. With a close look at the system of Sadra’s philosophy and intelligence in the view of scientists; it can be argued that the fancy in transcendent wisdom is related to intelligence and can be analyzed in relation to each other.}, Keywords = {Intelligence, Transcendent theosophy, Psychology, Fancy}, volume = {2}, Number = {2}, pages = {31-52}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.31}, url = {http://mi.khu.ac.ir/article-1-118-en.html}, eprint = {http://mi.khu.ac.ir/article-1-118-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {hakimdavoodi, mozhdeh and qiasvand, mahdi}, title = {Rejection of the Traditional Theory of the Torment of Hell based on the Doctrine of Divine Love by Jonathan Kvanvig}, abstract ={Jonathan Kvanvig, a philosopher of contemporary religion, while rejecting traditional theories about the issue of the punishment of hell and torment in hell, believes that God created hell like paradise more than the attribute of his justice based on his love of servants, which culminated in The final choice of a person is to turn to God or turn away from Him. This reluctance and enthusiasm leads the hellish person, after the prescribed period of punishment commensurate with sin, to choose his own destruction, in which way the immortality of the torment will be removed from him. But it seems that such an account of the divine love that accompanies one's non-existence is not only an expression of the truth of God's love and kindness, but also inconsistent with God's purpose for the creation and continuation of existence and life. Therefore, the basis of expressing this love is not compatible with the destruction of man. But the full expression of divine love in the subject of hell can be declared in a place where the people of hell are called to join God, and they, after seeing the truth and learning from the consequences of deeds, respond positively to that call. Therefore, if we consider hell as a symbolic state of regret and regret resulting from the results of human choices and actions, since this regret and regret arises from within man and is not imposed on him from outside his being, it can not have the aspect of punishment.}, Keywords = {Divine Love, Hell, Jonathan Kvanvig, Choice, Destruction}, volume = {2}, Number = {2}, pages = {53-76}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.53}, url = {http://mi.khu.ac.ir/article-1-132-en.html}, eprint = {http://mi.khu.ac.ir/article-1-132-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Moradi, Arvi}, title = {Reism and Religious Language}, abstract ={In the discussion of the religious language, different philosophers have each addressed their own theoretical foundations and tried to theorize about this issue. However, in contemporary debates about the religious language, the relationship between nominalist approaches and the religious language has not yet been systematically examined and the dimensions of the debate have not been clarified. In this article, while introducing one of the most radical nominalist theories, namely Reism, we have studied the relationship between reism and the religious language. To this end, we assessed the historical relationship between nominalism and the religious language, especially from Ockham to Kant, and then, by proposing Kotarbinski's semantical perspectives as well as the logical system of reism, we applied reism to the religious language.}, Keywords = {reism, nominalism, religious language, semantic}, volume = {2}, Number = {2}, pages = {77-104}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.77}, url = {http://mi.khu.ac.ir/article-1-126-en.html}, eprint = {http://mi.khu.ac.ir/article-1-126-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Qorbani, Qodratullah}, title = {The Relation Between Immortality and Believing in the Hereafter Concerning Human Being’s Meaning of Life}, abstract ={Searching for immortality and spiritual perfections is one of authentic and essential properties of human being. The event of death, but, is as the most important obstacle against actualizing human being’s immortality. Since due to dying, his/her hope regarding immortality will be destroyed. So, if human being considers his/her immortality restricted to this mundane universe, confronting with death will involve with  despair and lose his/her meaning of life. Answering to such a problem, the most significant strategy is the teaching of hereafter, that is, believing that death is not the end of our life, but the real object of our immortality will actualize in the hereafter life. By helping of such teaching, not only human being’s authentic desire of immortality will get its real meaning, but he/she considers death as the primary step for interning to the immortal hereafter. So, teaching of hereafter, meanwhile guaranteeing the real object of our desire concerning immortality in the hereafter, makes meaningful his/her mundane life and its goods and evils. In this paper, it is aimed to analyze human being’s virtues regarding immortality, and to study their relations with the teaching of hereafter, and their role for making meaning to his/her life by referring to Islamic teaching like the verses of the Quran.}, Keywords = {Immortality, the Hereafter Teaching, Meaning of Life, Death, Evils, Soul}, volume = {2}, Number = {2}, pages = {106-133}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.106}, url = {http://mi.khu.ac.ir/article-1-122-en.html}, eprint = {http://mi.khu.ac.ir/article-1-122-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Asgari, Maryam and Nazarnejad, Narges}, title = {The Relationship of Embodied Subjects in Cyberspace From Merleau-Ponty\'s Phenomenological Point of View}, abstract ={Maurice Merleau-Ponty is a 20th century French phenomenologist. Merleau-Ponty's phenomenology is a phenomenology of sensory perception and he is trying to describe the essence of human sensory perception as an embodied subject. In this interdisciplinary study, we use Merleau-Ponty's pheno- menology to describe the sensory perception of contemporary human beings in cyberspace. In addition to establishing physical relationships with other people, the current embodied subject creates extensive virtual relationships with other subjects on a virtual platform on the Internet. According to Merleau-Ponty's phenomenology, the embodied subject in virtual relationships faces multiple relations in cyberspace and percept too many objects. The meanings that the embodied subject receives through his modern life in cyberspace from the objects and other embodied subjects in this space are ambiguous and opaque, despite their great extent.}, Keywords = {phenomenology, Maurice Merleau-Ponty, cyberspace, sensory perception, interdisciplinary studies, embodied subject, relationship.}, volume = {2}, Number = {2}, pages = {135-160}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.135}, url = {http://mi.khu.ac.ir/article-1-129-en.html}, eprint = {http://mi.khu.ac.ir/article-1-129-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Jafari, Mojtaba and raayatjahromi, Mohamm}, title = {Different Theories of Things and its Effect in Explanation of Consciousness}, abstract ={In the phenomenology of Husserl, subjectivity is important as a prior necessity, insight, and a self-evident in our consciousness, hence it’s not produced or cleared as content. Does it mean Husserl ignored subjectivity and its value as content in human minds? If it's not, how we have owned it? Or is it the subjectivity placement inside an object or against it? Neither! Because both of them may mislead us. We aren't the subject or its owner, we only select a single type of concept and delimit it by subjectivity. It's not a probabilistic action, because we only separate a concept from others, then introject it as a predicate without every content. After all, there are empty and it’s only stimulate our sensibility without every new data. In this paper, we change our point of view from the primacy of the subject to the object’s effect on consciousness as the sphere of ownness, between us and other things or other minds.}, Keywords = {Things, Sensibility, Introjection, Subjectivity, Sphere of ownness}, volume = {2}, Number = {2}, pages = {161-183}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.161}, url = {http://mi.khu.ac.ir/article-1-131-en.html}, eprint = {http://mi.khu.ac.ir/article-1-131-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {ghasemi, azam}, title = {Analysis of Al-Ghazali\'s ‌Philosophers and Study of Ibn Rushd\'s Defense}, abstract ={Philosophical understanding of the concept of God, and theological understanding of the concept of God from the beginning has faced challenges and conflicts that may be the culmination of this conflict in the Tahafat of Ghazali Philosophers who excommunicated philosophers for believing in three issues. The purpose of this research is to re-read Ghazali's critiques of philosophers and to test his point of view, then to examine the strengths and weaknesses of Ibn Rushd's defense. Al-Ghazali has rightly realized that proving the existence of God is a difficult path by proving the step of the universe, however, believing in the temporal existence of the universe also has false consequences that are no less than the consequences of the teachings of philosophers. Regarding the knowledge of God in detail, Ibn Rushd's answer seems appropriate and can solve Ghazali's objection in this regard. Al-Ghazali differs from Ibn Rushd in that he cites the Qur'an to prove the knowledge of God in all its details, but the philosopher comments on something about which he cannot have a correct and accurate understanding. Regarding the physical resurrection, Ibn Rushd harmonizes the interpretation between philosophical truth and religious teaching, but with the disagreement of Ibn Rushd and Ghazali about the interpretation in the final judgment.}, Keywords = {Al-Ghazali, Ibn Rushd, Tahaft Al-Falasfa, Tahaft Al-Tahaft.}, volume = {2}, Number = {2}, pages = {185-209}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.185}, url = {http://mi.khu.ac.ir/article-1-127-en.html}, eprint = {http://mi.khu.ac.ir/article-1-127-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {tahmasebi, sattar and jovzi, mosayeb and dehbashi, mahdi and najmabadi, es}, title = {Hegel’s Philosophy from a Different Perspective: A Case of Omnijectivism}, abstract ={From the viewpoint of Hegel, dualism is the main reason for need to philosophy. He founded his school, in order to cope with dualism which was the main challenge of Plato, Aristotle, Descartes, and Kant's philosophical schools. To deal with this challenge, Hegel needed to deny Kantian Noumenon as the main burden. As a result of this denial, He transformed both matter and form of Knowledge to mind. Considering that these two are created by the mind, it is necessary to reduce all beings to thought, and this is Absolute Idealism. In this article, the researcher employs the term" Omnijectivism" instead of Absolute Idealism. From the viewpoint of this school the world, and all beings are the result of the interdependency of mind and object or spirit and body. Omnijectivism of this school can be found in Hegel's particular analysis of subject-object, in the interdependency of finite and infinite, and his different approach to Absolute Spirit as embodiment of subject.}, Keywords = {Dualism , Absolute Idealsim , Hegel , Mind , Omnijectivism}, volume = {2}, Number = {2}, pages = {211-235}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.211}, url = {http://mi.khu.ac.ir/article-1-128-en.html}, eprint = {http://mi.khu.ac.ir/article-1-128-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Younesi, Ary}, title = {A Study On Atribution of “Arbaein al-Haqayeq” (Forty Facts) to Ghazali}, abstract ={There is a facsimile copy of a manuscript, no. 113, in Minavi library which has a copy of “Arba’ein al-Haqayeq” (Forty Facts), a treatise that attributed to al-Ghazali. Studying this treatise shows it is not from Ghazali. Because, first of all, there are a few doctrines which are in contradiction to Ghazali’s thoughts, such as of interpreting of  the verse of Kuran (7:172) about which Ghazali says it should be understand far from its literal meaning, or eliminating saying orally the Islamic words or acting according to Islamic laws from faith ; secondly, the style of writing is not like of Ghazali himself or even his era; thirdly, the manuscripts that we have in hand is a new one, to such a extent that they are not reliable to attributed to him based on oldness of codices. In this paper I prove that this work is not from Ghazali’s pen.}, Keywords = {al-Ghazali, theology, Arbaein al-Haqayeq, Ghazali’s works}, volume = {2}, Number = {2}, pages = {238-272}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.238}, url = {http://mi.khu.ac.ir/article-1-125-en.html}, eprint = {http://mi.khu.ac.ir/article-1-125-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {nasirihamed, rez}, title = {Conflicting Epistemological Elements in Max Scheller’s Thought}, abstract ={Max Scheler while examining the relationship between human cognition and social contexts along with real and concrete matters, has also considered the ideal elements and values ​​in his analysis and among these, one of his main goals in combining sociological topics with philosophical themes have been to achieve a comprehensive knowledge of man. Despite acknowledging the influence of social factors, Scheler considers the principle of thought to be an independent category that cannot be reduced entirely to the external factors. This is an important point of Scheler, because, he does not make the development of knowledge dependent only on the influence of historical and social conditions, but also on human characteristics. In his view, in a comprehensive view of man, in addition to reason, his emotional and value aspects should also be considered. In this paper, by analyzing Scheler’s phenomenological approach, including in the field of ethics, tries to show how he, by combining different fields, has gone beyond the usual dichotomies and developed the sociology of knowledge. The findings of this process indicate that the whole of Scheler’s intellectual project is an attempt to integrate and accompany areas of human knowledge that at first seems contradictory and cannot be summed up, but with a comprehensive view of man and society.}, Keywords = {Sociology of Knowledge, Max Scheler, Love, Phenomenology, Philosophical Anthropology}, volume = {2}, Number = {2}, pages = {273-300}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.273}, url = {http://mi.khu.ac.ir/article-1-121-en.html}, eprint = {http://mi.khu.ac.ir/article-1-121-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {fateminia, Mohamad Hass}, title = {Analytical and Critical Introduction to Barbara Montero Physicalism}, abstract ={Qualitative experience (Qoalia) is one of the biggest obstacles to the truth of physicalism. How to explain joy, happiness, sorrow and pain with physics is not a simple dilemma for physicists. In the meantime, Barbara Montero; One of the most famous claimants of physicalism, by presenting a special meaning of "is" in the definition of physicalism (everything is physical) claims that development can be created in the "physical" sense. For example, when we say "water is H2O", it does not necessarily mean that water is the same as H2O, but it can mean that water is derived from and composed of H2O. Correspondingly, qualitative experiences (mental affairs), although not the same as physical (mental) affairs, are metaphysical and based on them, and the same amount is sufficient for the qualitative experiences of physical experiences. In this article, we present the translation of "Physicalism" by Barbara Montero in three steps, critique metaphysics and prove that this doctrine proves the maximum coexistence or change between mental and physical matters. And the coexistence or change between mental and physical matters cannot be a valid reason for applying the word "physical" to qualitative experiences such as pleasure.}, Keywords = {Physicalism, Qualitative Experience, qoalia, Supervenience}, volume = {2}, Number = {2}, pages = {302-327}, publisher = {Kharazmi University}, doi = {10.52547/mi.2.4.302}, url = {http://mi.khu.ac.ir/article-1-114-en.html}, eprint = {http://mi.khu.ac.ir/article-1-114-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2021} } @article{ author = {Rasouli, Zahra and Elmisola, Mohammad kathem}, title = {Do We Have Free Will? Similar Answers from Different Scopes of Philosophy (Ṭabāṭabāʾī) and Cognitive Neurosciences (Gazzaniga)}, abstract ={Free will is still one of the most challenging debates among philosophers and theologians and, even in recent decades, scientists particularly cognitive neuroscientists. For Michael Gazzaniga, as a cognitive neuroscientist, free will is nothing but an illusion, and human’s freedom is, in fact, to have more choices in their actions which occurs in their continuous endeavor in the environment and social interactions. In Islamic philosophy, Ṭabāṭabāʾī (d. 1402/1981) as one of the most eminent contemporary representatives of the Transcendent philosophy founded by Mullā Ṣadrā (d. 1050/ 1640), has specific innovative ideas on this matter. According to him, human’s free will is ontologically creational and innate, and all the actions chosen, preferred and issued by an agent through knowledge and volition are free, even if this choice has been limited by natural or human obstacles. Therefore, the division of actions into free and non-free and the problem of free will and determinism, in general, is a conventional issue that is more suitable to the social-ethical realm than to the philosophical one. This paper tries to compare and evaluate the two thinkers’ positions.  }, Keywords = {volition, free will, interpreter of experience, conventional perceptions}, volume = {2}, Number = {2}, pages = {0-0}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-379-en.html}, eprint = {http://mi.khu.ac.ir/article-1-379-en.docx}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2027} } @article{ author = {esaghinasab, asmaa and khademi, Ainollah and salavati, abdollah}, title = {The Conceptual Metaphor of Friendship in Avicenna’s Doctrine of the Dual Governance of the Soul: A Study of The Treatise of the Birds and Hayy ibn Yaqzan}, abstract ={This study adopts a descriptive–analytical approach, drawing on Lakoff and Johnson’s theory of conceptual metaphors, to explore the cognitive function of the schema of “friendship” in explaining the dual governance of the soul in Avicenna’s allegorical treatises, especially The Treatise of the Birds and Hayy ibn Yaqzan. The central problem is to understand how “friendship,” as a conceptual metaphor, structures the soul’s relations with its faculties and hierarchies as well as with higher principles, granting them new ethical and psychological meanings. The findings indicate three levels of representation. At the lower level, in the relation between the soul and the body with its sensory powers, friendship takes an instrumental form marked by one-sided utility, contingent attachment, and external causation. At the intermediate level, in the relation between the soul and the inner perceptive faculties, friendship is mutual and benefit-oriented, based on reciprocal exchange, leading to the organization of the faculties for the soul and purposeful orientation for the faculties themselves, with direct decision-making by the soul. At the highest level, in the soul’s connection with the Active Intellect, friendship becomes virtue-centered and contemplative, intrinsic and unifying, involving participation in the “sacred order” and detachment from lower forms of friendship. By uncovering the hierarchical cognitive mechanism of friendship, this research offers a new perspective on the psychological complexities of the soul’s journey in Avicenna’s thought, highlighting the central role of friendship as an organizing principle.}, Keywords = {Conceptual Metaphors, Friendship, the Soul, Avicenna’s Allegories, Dual Management of the Soul}, volume = {2}, Number = {2}, pages = {0-0}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-372-en.html}, eprint = {http://mi.khu.ac.ir/article-1-372-en.docx}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2027} }