@article{ author = {shahraeini, seyed mostaf}, title = {The Relation between Metaphysics and Ethics In Descartes Thought}, abstract ={The redefinition of human being is among the foundations on which Cartesian thought is based. Descartes, in his Meditations on First Philosophy and Search for Truth, explicitly criticizes the Aristotelians formal definition of man as 'rational animal' because of the fact that two pivotal concepts in it, i.e. animality and rationality, both are vague and confused. Instead, in Cartesian philosophy man is redefined as the unextended thinking thing that is very different from Aristotelian formal definition in that being thinking for Descartes, is so remote from being rational for Aristotle. The former relates only with the sphere of mind, while the latter with soul. Both animality and rationality are excluded from Cartesian new definition of man because within his dualistic thought/extension paradigm, all confused, qualitative notions have been replaced with clear and distinct ones. Now, in present paper, we try to explore that weather we can yet expect from the Cartesian man whose soul has been reduced to mind, rationality to speaking, and animality to movement and heat of internal organs, to behave morally within the world, as we do from Aristotelian one. Basically, can the Cartesian man, who has no sensation and imagination at first, do ethics, and has any moral obligation before the other beings.}, Keywords = {Cartesian Man, Ethics, Soul, Mind, Animality, Thought}, volume = {4}, Number = {1}, pages = {7-32}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.7}, url = {http://mi.khu.ac.ir/article-1-242-en.html}, eprint = {http://mi.khu.ac.ir/article-1-242-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Behzadgendeshmin, Hass}, title = {The Philosophical Origins of Hermeneutical Phenomenology of Heidegger}, abstract ={Heidegger holds that, although Western philosophy begins with an inquisition of the meaning of Being as the purpose of Metaphysics, at the time, perverted by Plato, and the history of forgetting Being begins from that time. According to Heidegger, the crisis of European sciences and the death of meaning is caused by ontological nihilism. It initiates from the metaphysical dualism that has occurred during centuries of philosophizing due to the disregard of the concept of Being and the obfuscation of this most fundamental thing. Heidegger conceives that with hermeneutical and phenomenological analysis of Dasein as the primary habitat in which the first and most fundamental problem of philosophy, What is Metaphysics?, has become a new way of philosophizing, before the thinkers of the epoch to get rid of this "great desert that Every day expands" (Nietzsche's famous expression, which Heidegger analyzed in the book What is Metaphysics?). This inquiry attempts to examine the characteristics and goals of Heidegger's hermeneutical phenomenology in the criticism of previous philosophies and in line with fundamental ontology, which is a drawing for understanding Being.}, Keywords = {Being, Ontology, Hermeneutical Phenomenology, Metaphysics, Heidegger}, volume = {4}, Number = {1}, pages = {33-60}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.33}, url = {http://mi.khu.ac.ir/article-1-218-en.html}, eprint = {http://mi.khu.ac.ir/article-1-218-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {ahmadi, aliasghar and alizadeh, bahram}, title = {An Examination of the Issue of Free Will in Sadra’s Mystical Theories}, abstract ={Mystical theories such as the unity of existence and annihilation seem to conflict with the issue of free will. The main aspect of the conflict is that it is thought that there is no trace of humans left in the mystical stages and positions so that free will can be proved for him. When the human is not present as the doer of the optional activities in the mystical stages, it is natural that choosing and selecting humans in these positions will not be meaningful. This study indicates that there is no conflict and confrontation with human selection in these theories. To prove this claim, firstly, the principle of conflicting theories along with the direction of conflict of each one is mentioned, and then a comprehensive philosophical redefinition of free will is presented by using the two elements of dignity and human nature to be under a coherent and integrated system and to have the power to support this superior human characteristic in all dimensions and levels. Philosophical semantics of free will be threatened by some rules when they are answered to fully support the redefinition and to resolve some mystical ambiguities in this direction, two key principles and rules " Subordination of knowledge from the known" and "Sir al-Qadr" are used. According to these two principles, no will create an obstacle to the freedom of human action and humans are responsible for their free choices at every stage.}, Keywords = { Free will, Sadra, Unity of Being, Annihilation, Nafs al-Amr (human nature), Asma' Allah (Names of Allah), Ayan Thabite (The fixed ideas)}, volume = {4}, Number = {1}, pages = {61-96}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.61}, url = {http://mi.khu.ac.ir/article-1-174-en.html}, eprint = {http://mi.khu.ac.ir/article-1-174-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {abbaszadeh, mahdi and Shokri, Zeynab}, title = {The Ontology of Cyberspace; Nature and Characteristics}, abstract ={In light of the technological advancements and the digitalization of information, a new realm of "Being" -which is called "cyberspace" - was created by the attempt of modern humans, which while being based on the material world, flows in parallel to it and creates the subsist of the modern human's second world. Reflecting on the position and dignity of this space in the universe and its ontological characteristics appears to be one of today's research necessities. The ontology of cyberspace, which is one of the theoretical studies in this field, can have a decisive role in identifying our mentality and intellectual and behavioral bias in interacting with this space. The current research has explained the existence of cyberspace and its most important ontological characteristics with a library method and a philosophical and intellectual approach. The current research findings are: firstly, the objects in cyberspace are "real", not imaginary and delusional; secondly, they are a kind of "objective existence"; thirdly, they have a "similar to suspended forms" entity and fourthly they are a kind of the real existence not mentally posited. Also, since cyberspace nowadays has invaded and dominated the previous realms of Being, this space has outcropped as "Hyperreality". Finally, the most important ontological characteristics of cyberspace are being digital, the relative eternity of time, the missing link of space and time, and the case of borderless space, virtual memory, being hypertext, being networked and interactive.}, Keywords = {Cyberspace, Realism, Being, Hyperreality, Ontological Characteristics}, volume = {4}, Number = {1}, pages = {97-129}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.97}, url = {http://mi.khu.ac.ir/article-1-247-en.html}, eprint = {http://mi.khu.ac.ir/article-1-247-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Balashour, Negin and Fathizadeh, Mortez}, title = {Diversity of Religious Experiences According to Rumi}, abstract ={A religious experience is a mental event that the experiencer occasionally and to some extent consciously experiences after encountering one of the spiritual elements, such as the feeling of the presence or involvement of a sacred and immaterial existence or power, the understanding of the ultimate supernatural reality, the feeling of achieving the highest human good, the feeling of elation, the feeling of liberation and salvation or the feeling of the true self, is experienced. Such an experience has an epistemological value and therefore plays a role in defending the rationality of religious action and religious belief, especially the belief in God. Mystical experience is also a kind of feeling of intuitive understanding of the ultimate and fundamental supernatural reality, a feeling of unity and oneness, a feeling of freedom from the limitations of time and place and individual self, and a feeling of elation and peace. Thus, it is undoubtedly a religious experience by nature. Because this experience occurs at different cognitive, educational, and moral levels of the experiencers and in different situations, conditions, and encounters, it has a remarkable diversity and has become the subject of various religious studies. Philosophers and epistemologists of contemporary religion have discussed the types of religious experience and their categories and characteristics. The present essay seeks to investigate the similarity of religious experience in contemporary philosophy of religion and Islamic mysticism based on the perspective of Caroline Franks Davis, the author of the book The Evidential Force of Religious Experience, and Jalaluddin Mohammad Balkhi known as Rumi, Mawlawi, and Mullahye Rumi. He is an Iranian poet and mystic of the 7th lunar century. In the history of Sufism in Iran and in the history of Persian literature, he is considered unique and rare. His unparalleled skill in various narrative and intellectual sciences and familiarity with the Qur'an and traditions (hadiths) and his high position in mysticism and his poetic taste have made him a unique figure in Persian and mystical literature.  It is obvious that religious experience has occurred in traditions and among different people since long ago, but as one of the issues of the philosophy of religion, it does not have a long history. Therefore, we should not expect that Rumi has expressed this issue in an organized way and with well-established and specialized titles and concepts in today's philosophy of religion, but considering the deep mystical and religious knowledge in his works, we can find some similarities between these two views. For example, he considers religion in principle to be opening a window toward the supernatural. This transition from the world of nature and paying attention to the other world, especially God, is possible through religious experience. He did not use the term religious experience, but spoke of the revelation of the heart, which is the same as a religious experience and flows from God to the heart of a mystic and a believer who has removed the obstacles. He finds it difficult to describe these experiences and inspirations accurately, but never considers them unreal and purely subjective. In his book, Davis places religious experiences in six categories: interpretive experiences, quasi-sensory experiences, revelatory experiences, revitalizing experiences, numinous experiences, and mystical experiences. Mawlawi has also paid attention to this difference in experiences in Masnavi (couplet poems) and his other works. For example, regarding interpretive experiences, he has repeatedly said that he sees God's hand in all apparently non-spiritual events. He considers God to be the real cause of all causes in the world. He sees the world as the manifestation of God. Pseudo-sensory experiences, according to Davis, in which a sensory element is involved, such as spiritual dreams, feeling pain or hearing a special voice when receiving a religious experience, seeing angels or prophets, or experiences such as calls, smells, tastes, the feeling of being touched, warmth and coldness and the feeling of flying are a large part of religious experiences. When these quasi-sensory elements are combined with a non-sensory or more complex religious experience, it is a sign that the experience has a special meaning or originates from a spiritual realm. In Rumi's poems, there are also features that Davis mentions for pseudo-sensory experiences, such as hearing the voice and clearly seeing a sacred and otherworldly being that gives advice to the experience. In some cases, Mawlawi describes his religious experiences as "light of light" or "Sun of Sun". He also tells about the incident that happened in his childhood while playing with other children, when he saw green-clad beings who took him to the throne of the sky and showed him the wonders of the spiritual world. Rumi has clearly said about revelatory experiences that they are the type of revelation of hearts, divine inspirations, and mystical observations. Mawlawi has made many references to the revitalizing features of religious experience. Revitalizing experiences are the most common type for ordinary people, many people have gained their faith from such experiences. These experiences strengthen and revive the faith in the experiences. In this type of experience, a person feels that God has guided him and has received special favor and care. One of the positive results of this experience is that hope, emotion and a sense of security emerge in the person who has the experience. The experiences of new hope, strength, peace, security, and happiness that are obtained during a religious activity such as prayer, or are apparently created by a divine force, or are accompanied by a feeling of divine presence, are considered religious. Regarding the characteristics of the numinous experience, Davis mentions some characteristics, one of which is the experience of the pull and awe of the sublime. This attraction has been described in various ways, and intense enthusiasm and devotion to that "other" is one of them, and it often led to the attraction and experience of a clear mystical union with the numinous. We see these themes in Rumi's poems and sayings. One of the most important types of religious experiences is a mystical experience, which is associated with features such as the feeling of understanding an ultimate (fundamental) reality, the feeling of liberation from the limitations of time and space and the individual self, the feeling of "oneness" (unity) and elation or peace. Mawlawi's works, especially his Masnavi, clearly speak of these characteristics. Rumi writes in Arabic in the introduction of the first book of Masnavi: "This is the book of al-Masnawi, and it is a principle, the principle of religion, in the discovery of the secrets of union and certainty." With this sentence, he wants to say that his book contains fundamental facts and tips about reaching God and the innermost aspects of religious matters that he himself experienced and now wants to tell to the audience. In short, the review of Mawlawi's works shows that he has addressed various dimensions of religious experience, including its diversity, and presented valuable points and truths about it masterfully in literary formats, which are equal to today's readings.}, Keywords = {Religious Experience, Mystical Experience, Philosophy of Religion, Rumi, Davis}, volume = {4}, Number = {1}, pages = {131-158}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.131}, url = {http://mi.khu.ac.ir/article-1-252-en.html}, eprint = {http://mi.khu.ac.ir/article-1-252-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Moghadas, Mohamad Mehdi and Hesamifar, Abdurrazzaq}, title = {Analysis and Investigation of Jaegwon Kim’s Viewpoint on Mental Causation}, abstract ={Jaegwon Kim (1934-2019) was a contemporary Korean-American philosopher whose research was on the philosophy of mind and metaphysics. This paper undertakes an evaluative examination and critique of his stance on the matter of mental causation. Kim's viewpoint on mental causation is based on reductive physicalism. This is how mental events become causally effective through the functional reduction of physical properties. He rejects physicalism's non-reductive reading. And, he believes, it involves the problem of over-determination. In his point of view, mental states can have causal power if their neuro-physical causes have such properties. Within the framework of the Canonical formulation of mental causation, the phenomenon of causal over-determination results in a diminished degree of causal efficacy associated with mental properties. Kim endeavors to expound his conceptualization of mental causation by elucidating notions such as the principle of causal exclusion, causation construed as production and closure principles. The author endeavors to evince the plausibility of mental causality. We argue that (1) supervening mental properties on physical properties makes mental properties to be an epiphenomenon. (2) The Causal Exclusion Argument inadequately preserves the presence of mental properties while simultaneously failing to provide a sufficient rejoinder to the concerns posited by the Generalization Argument. (3) The independency of mental properties from physical properties, and considering them as nomological, are incompatible with each other; and (4) reading causation as production contradicts physics' fundamental laws.  }, Keywords = {Jaegwon Kim, Philosophy of Mind, Mental Causation, Causal Exclusion, Physicalism, Reductive Physicalism}, volume = {4}, Number = {1}, pages = {159-194}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.159}, url = {http://mi.khu.ac.ir/article-1-194-en.html}, eprint = {http://mi.khu.ac.ir/article-1-194-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Fathtaheri, Ali and MohammadiMoghanloei, Hami}, title = {A Critical Exposition of the Concept of Hume’s Substance and Its Impact on Kant’s Theory of Knowledge}, abstract ={In this article with a study of the meaning of substance in empirical philosophers’ viewpoints, we show that Hume's negation of substance has influenced Kant's theory of knowledge. To solve the problem of knowledge, Kant, on the one hand, turns the substance negated by Hume into a thing in itself. In this way, he tries to provide a strong foundation for the phenomena and keep his philosophy from falling into the abyss of absolute idealism. On the other hand, with the Copernican revolution, he turned the substance into one of the categories and determinations of the subject. In this way, he kept its essential role in the formation of knowledge and paved the way for the object to correspond with the mind. Therefore, in a sense, Kant preserves the substance in the meaning of the predecessors, but no epistemic role is possible for this meaning; however, he tries to maintain the epistemic position of the substance in another sense. The reason why Kant, while transforming the substance of the predecessors into a thing in itself, did not abandon the substance, but presented another definition of it, was to be able to explain perception. Because he needed a permanent thing, of course, a permanent thing that can be pointed to its position with the subject, not an unchanging existence that is unknown with the objects.    }, Keywords = {Kant, Hume, thing in itself, subject, substance, Copernican revolution}, volume = {4}, Number = {1}, pages = {195-222}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.195}, url = {http://mi.khu.ac.ir/article-1-193-en.html}, eprint = {http://mi.khu.ac.ir/article-1-193-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Riyahi, Sedigheh and Akvan, Mohamad and najafiafra, mahdi}, title = {The Principle of Causality and the Problem of Creation in Avicenna’s Approach}, abstract ={Causality as an existential cause serves as a basis for Avicenna’s philosophy and is one of the vital principles of philosophical and rational problems. As a rationalist philosopher, Avicenna has proposed some new insights including the idea that causality is based on existence. Proposing the distinction between existence and essence, he has provided a new model for the God-world relationship. He believes that the relationship between the creator and the created can be explained by examining the causality relationship. Among different causes, he prioritizes the efficient cause (Agent) which makes things exist out of nothing. As to the God-world relationship explanation, he argues that God governs the world of beings as the cause of causes. As for its existence and non-existence, the Being as the effect and the possible (non-aseity) needs a preponderance (Murajjih) that is the cause of causes. Avicenna believes that God’s essential aseity entails God’s necessitated existence. Not only he defines the dependency of the caused on the cause as “the necessity by virtue of another” (Wujub Bilghair) or existential possibility in Sadra’s words, but he emphasizes the existential relationship between the caused and the cause. Then he opens a clearer horizon towards the primacy of being which had a great impact on Islamic philosophers as well as Western philosophers like Thomas Aquinas.  }, Keywords = {Avicenna, Cause, Efficient Cause, God, the World}, volume = {4}, Number = {1}, pages = {223-248}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.223}, url = {http://mi.khu.ac.ir/article-1-177-en.html}, eprint = {http://mi.khu.ac.ir/article-1-177-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Mansour, Armin and Daneshshahraki, Habiballah}, title = {Investigating the Possibility of Substituting the Concept of Mind Instead of Soul Based on Ibn Sinan Philosophy and Sadrian Philosophy}, abstract ={Today, equating the mind in Western philosophy with the soul in Islamic philosophy has become common but debatable. Presenting the theory of Islamic philosophy on anthropological issues requires a common concept that is approved by all perspectives. This highlights the need to suggest replacing the mind with the soul in Islamic philosophy. We should first clarify the position of mind in the two perspectives of Ibn Sina and Sadra, and determine which of the two perspectives considers the mind to be exactly what is known in the philosophy of mind. Then it must be inferred that, based on the view of which of them, it is possible to replace the mind with the soul. In Ibn Sina, the Nafs Natique is the human soul which is immaterial and rational. In Sadrian philosophy, the Nafs Natiqah is called the imaginary (Misali) level of the absolute human soul and with the faculties of the soul, which are imaginary (Misali), it has objectivity in their level. In Ibn Sina's view, the mind is either the epistemological status derived from the Nafs Natiqah or it shows the set of epistemic faculties of the rational soul. But in Sadrian philosophy, the mind is the human Natiqah level of the soul. According to Sadrian philosophy, it is possible to replace the mind with the soul at its imaginary level; but in Ibn Sina it is impossible.  }, Keywords = {Mind, Soul, Immaterial, Ibn Sina, Mulla Sadra}, volume = {4}, Number = {1}, pages = {249-281}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.249}, url = {http://mi.khu.ac.ir/article-1-185-en.html}, eprint = {http://mi.khu.ac.ir/article-1-185-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {fooladivanda, mohammad and darvishi, zeinab}, title = {A Comparative Study of the Tayyebah Life from the Perspective of Allameh Tabatabaei and Ayatollah Misbah Yazdi}, abstract ={One of the most important human concerns is how to have a clean, peaceful, and free life with the least suffering and hardship and eternal life. This research, with the analytical method and document study, seeks to answer the question, "What does Hayate Taybeh mean from viewpoint of Ayatollah Tabatabai and Ayatollah Misbah, and what are the ways to reach it?" The findings of the research shows that Allameh's perspective is a good life in this world and a new life that is specific to believing people with righteous deeds. But according to Ayatollah Misbah, a good soul with a good life has degrees that if someone becomes a real human being and reaches a stage higher than reasonable life, he will have a good life. According to Alameh, one of the factors for a person to achieve a good life is his worship and servitude, which originates from his self-knowledge, but in addition to self-knowledge, Ayatollah Misbah also emphasizes the key role of human desire and natural tendency and love and attraction to God. Also, leaving the fleeting pleasures of the world and the role of servitude and accepting the authority of the Shia Imams and faith combined with righteous deeds are considered by both of them to be effective in attaining a virtuous life. From the point of view of Ayatollah Misbah, what is most desirable is "intrinsic value" which is an example of "human perfection" and the example of human perfection is "closeness to God" which is the peak of human perfection and the main philosophy of human creation.}, Keywords = {Hayat Tayyaba, Allameh Tabatabayi, Ayatollah Misbah, Faith and Righteous Action, Kamal}, volume = {4}, Number = {1}, pages = {283-316}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.283}, url = {http://mi.khu.ac.ir/article-1-221-en.html}, eprint = {http://mi.khu.ac.ir/article-1-221-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {babaiean, dariu،sh and Saeedimehr, Mohammad and Hooshangi, Hossei}, title = {The Views of Fakhr al- Din al-Razi and Khajeh Nasir al-Din al-Tusi on the Ontology of Universals}, abstract ={The problem of universals can be examined from two aspects: ontological (the state of the external existence of universals) and epistemological (our cognition of universals). This article mainly concerns the ontological aspect. Both of Fakhr al-Din Razi and Khajeh Nasir al-Din Tusi have furnished us with novel views and insights which, in spite of their significance and freshness, have not been yet studied seriously. This paper deals with their views on the ontology of universals. We conclude that they have almost similar opinions about the three different meanings of ‘kulli’ (universal) and three kinds of consideration of quiddity. Nevertheless, their elucidations and refinements of the ontological state of these three kinds of universals are totally different. Moreover, al-Razi’s view on the rational universal (al-kulli al-aqli) and Tusi’s interpretation of the natural universal (al-kulli al-tabi’ee) seems questionable.  }, Keywords = {Ontology of Universals, Natural Universal, Considerations of Quiddity, Fakhral-Din al-Razi, Khajeh Nasiral-Din al-Tusi}, volume = {4}, Number = {1}, pages = {317-344}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.317}, url = {http://mi.khu.ac.ir/article-1-226-en.html}, eprint = {http://mi.khu.ac.ir/article-1-226-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Vakili, Ali and Atrak, Hosei}, title = {Objectivity and Realization of Non-Existence with Emphasis on Mulla Sadra’s Opinion}, abstract ={One of the most complex and important issues in philosophy is its absence and rulings. This article tries to address one of the controversial questions in this chapter, that is, the realization and objectification of non-existence, from some philosophers’ point of views, and finally answer it with the foundations of Mulla Sadra. In Mulla Sadra's opinion, sometimes absence is opposite to existence and sometimes it is symmetrical to existence. The absence that stands in front of existence is nothingness and pure nullity, but the other means the lack of perfection, symmetrical and accompanied by existence; Therefore, among the early and late sages, both meanings have their own supporters, and the author believes that the dual fundamental theory of the existence and nature of Mulla Sadra can be considered as the chapter of the discourse of this conflict. Therefore, the author's new approach in this article aims to prove it by criticizing and reviewing the opinions of a number of supporters and opponents of the realization and objectivity of not focusing on Mulla Sadra's opinions, with a descriptive-analytical method.  }, Keywords = {Mulla Sadra, existence, Non-existence, Epistemology, Ontology, Objectivity}, volume = {4}, Number = {1}, pages = {345-368}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.345}, url = {http://mi.khu.ac.ir/article-1-232-en.html}, eprint = {http://mi.khu.ac.ir/article-1-232-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {RahmaniZ, Mohsen and souri, rouhollah}, title = {Rereading and Criticizing the Reality of the Body from Theological and Philosophical Viewpoints, and Introducing a New Approach}, abstract ={This research with a descriptive-analytical method seeks to answer the old question "What is the body?" This question has been a topic of debate in the works of Ancient Greek and Islamic philosophical and theological scholars. The aim of this research is to achieve a precise definition of the body in order to obtain the conceptual foundations of various philosophical and religious topics. For this purpose, the lexical definitions of "body" and then by observing the chronological order of various scientific viewpoints, are reviewed. The most important of these viewpoints are Democritus, the Mutakallimun (theologians), and Peripatetic philosophers, Sheikh Ishraq, and Mulla Sadra. After examining and criticizing these viewpoints, the selected approach of this article will be presented: any entity possessing extension, whether it is tangible or intangible, or whether it consists of parts or is indivisible, is deemed a body, and from it the existence of the unit of intellect understands Hylomorphism concepts, physical form, and kind.}, Keywords = {Body, Material, Hylomorphism, Material form, Substantial form}, volume = {4}, Number = {1}, pages = {369-407}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.369}, url = {http://mi.khu.ac.ir/article-1-198-en.html}, eprint = {http://mi.khu.ac.ir/article-1-198-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {mahmoodi, masoumeh and salavati, abdollah}, title = {The Combined Extraversion-Introversion Theory of Justification from Alston’s Advanced Viewpoint}, abstract ={One of the disputes which has always existed in the justification of epistemological beliefs is the issue of extroversion and introversion in justification. A group of philosophers believe in extroversion and some others in introversion. In this context, Alston abandons the issue of justification and instead deals with epistemological issues. The main question is: What is Alston's view of justification? Achievements of this research: 1- Alston, by analyzing extroversion and introversion in the justification of beliefs, believes that both modes are needed to justify beliefs. 2-based on his point of view, a degree of awareness is necessary for justification. 3- And what exactly should be accessed and to what degree this access should be, what we have access to, and which is a justification has two introspective and external dimensions, that is, justification from one point of view in the ruling, it is based on belief (introspective dimension) and from another point of view it is true (externalist) according to Modi's verdict.}, Keywords = {Justification, Knowledge, Extroversion in Justification, Introversion in Justification, Alston}, volume = {4}, Number = {1}, pages = {409-445}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.409}, url = {http://mi.khu.ac.ir/article-1-202-en.html}, eprint = {http://mi.khu.ac.ir/article-1-202-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Touli, Farouk and Nejati, Mohammad and hassaniazad, mehdi and NazariMaromi, Mohamm}, title = {The Epidemic of Covid-19 and Its Connection with the Problem of the Meaning of Life}, abstract ={Believers in the existence of meaning for the concept of life can be divided into two groups: those who believe in the meaning of life and those who believe in creating meaning for the concept of life. Those who believe in the meaningfulness of life consider an inherent and hidden meaning for life that must be discovered. But those who believe in making meaning of life, deny the existence of an inherent meaning for life and believe in making meaning. This research is descriptive and with a deep analysis of the content, tries to provide a systematic explanation of the impact and impression relationship between the epidemic of Covid-19 and the problem of the meaning of life. The most important problem is human's encounter with existential suffering. That man can or cannot justify his/her suffering based on his/her intellectual foundations. If he/she is unable to justify why he/she is suffering, then non-existent and non-essential (Mahovi) sufferings are created, which causes the crisis of the meaning of life. It has become difficult for modern man to accept why he is suffering in the covid-19 pandemic, because he/she has become extremely dependent on humanism and scientism and also the role of God has been removed or weakened for him. God in modern human thought, either does not exist or if He does exist, cannot be a human support. Non-essential (Mahovi) sufferings such as the feeling of loneliness and helplessness or the feeling of emptiness and worthlessness of the values, created by scientism or humanism, cause the crisis of the meaninglessness of life and despair in creating meaning for life.  }, Keywords = {Covid-19, Empirical Science, Value, Meaning of life}, volume = {4}, Number = {1}, pages = {447-473}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.447}, url = {http://mi.khu.ac.ir/article-1-222-en.html}, eprint = {http://mi.khu.ac.ir/article-1-222-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {YavariAdel, Zahra and RaayatJahromi, Mohamm}, title = {The Study of Transformation of the Concept of Subjectivity into Intersubjectivity and World into Lifeworld in Truth Theories}, abstract ={Focusing on the criteria of truth and falsity and what it is as one of the most key topics in the field of epistemology has always been discussed. Correspondence, coherence, pragmatism, relativism and assertively redundancy are the main theories of truth in the history of thought. In matching perception, meaning depends on matching with reality. Avoiding logical coherence and focusing on organizational and institutional coherence is the focus of the second approach. Pragmatists also think that function is the criterion for evaluating propositions. The diversity of relativists' perception is also the result of focusing on the difference of perceptual structures in passivity from external belonging. Finally, assertively redundancy's theory of statement does not give independence to truth. The root of the diversity and difference of the mentioned theories should be found in the quality of explanation of the relationship between the subject and object. The present article aims to analyze and examine the concepts that have been influential in the development of the theories of truth and have played the greatest role in the transformation of the concepts of subjectivity and the world into intersubjectivity and lifeworld by focusing on some influential currents in both continental and analytical currents. And how the relationship between the subject and the object has changed from relationship to inter relation.  }, Keywords = {Truth, World, Lifeworld, Subjectivity, Intersubjectivity}, volume = {4}, Number = {1}, pages = {475-504}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.7.475}, url = {http://mi.khu.ac.ir/article-1-188-en.html}, eprint = {http://mi.khu.ac.ir/article-1-188-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Rasoulipour, Rasoul and Aliakbarzadeh, Hame}, title = {The Theology of the Event; Critical Reflections on “Religion without Metaphysics” From the Perspective of John D Caputo}, abstract ={The Theology of Event" is a new approach to theology that is rooted in postmodern philosophies. The concept that John D. Caputo, the American philosopher of religion, based on the ideas of her teacher Jacques Derrida, has established to negate the theological systems based on traditional western philosophy and seeks religion minus metaphysics. Event Theology tells about a kind of instability in meaning, and depicts a threshold and indeterminate situation in theological concepts. This attitude denies the permission of any absolutism and systematization, and in a word, metaphysics-centeredness in theological concepts from human thought. The Theology of Event talks about concepts that are continuously being realized, an open, unpredictable, and uncontrollable future, and instead of epistemological strains, it emphasizes the pragmatic and existential features of religion.  In the Theology of Events, instead of dealing with religious knowledge, which is necessarily a metaphysical matter, serious attention is paid to religious rituals such as altruism, good deeds, seeking justice, and ethics. But from a critical point of view, one should ask whether theology minus metaphysics is conceivable in principle? In other words, is it possible to enter the field of theology without philosophical interpretation and formulation? This article is an answer to this basic question against the concept of the Theology of Events.}, Keywords = {Deconstruction, Theology of Event, John D. Caputo, Derrida Postmodernism}, volume = {4}, Number = {2}, pages = {7-40}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.7}, url = {http://mi.khu.ac.ir/article-1-255-en.html}, eprint = {http://mi.khu.ac.ir/article-1-255-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Simchizadeh, Ehsan and Yazdani, Abbas}, title = {Investigating What a Miracle is and how it Indicate the Existence of God}, abstract ={Miracles have often been used as evidence for the existence of God. In this article, we attempt to answer the question of how miracles can be epistemologically justified as a proof of God's existence. In other words, can a miracle alone prove God's existence to an impartial audience, without taking into account the issues related to historical evidence and by either assuming the reliability of historical evidence or assuming direct perception? Before addressing the main question, we discuss the concept of miracle and critique David Hume's famous definition (Violation of natural law) and then present our preferred definition. Next, we provide an overview of the types of reason and argument. First, we examine the types of arguments in which the miracle may be considered as a proof of God. Second, we demonstrate the inability of the miracle to prove the existence of God as a deductive argument. Third, we propose the inference to the best explanation as the most suitable argumentative form for miracles to prove God and review its challenges. The method of this research is descriptive-analytical, which involves the study, review and analysis of concepts, propositions and arguments.}, Keywords = {Miracle, Violation of natural law, The existence of God, Inference to the best explanation}, volume = {4}, Number = {2}, pages = {41-70}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.41}, url = {http://mi.khu.ac.ir/article-1-245-en.html}, eprint = {http://mi.khu.ac.ir/article-1-245-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Soulikhani, Amir Abbas and Alavitabar, Hedayat}, title = {Genuine Christianity According to Kierkegaard}, abstract ={Kierkegaard’s aim was to understand Christianity and act according to it. To reach this aim, he first rejects official Christianity and then explains his version of Christianity, that is, the genuine one. Official Christianity has shown itself in the form of academic Christianity and ecclesiastical one. The academic Christianity, whose leading figure is Hegel, on the one hand tries to prove the Christian doctrines with rational arguments and make Christianity reasonable, and on the other hand seeks to justify Christianity with the help of historical evidences. The ecclesiastical Christianity, on the one hand, has a collectivist approach towards Christianity and therefore sacrifices the Christian individual, and on the other hand, transforms Christianity into a social institution and by reducing it to some rites and rituals tries to simplify Christianity. But genuine Christianity walks in an absolutely different way. It rejects reason, collectivism and simplification and puts emphasize on faith, individuality, suffering and passion.  }, Keywords = {Official Christianity, Reason, Collectivism, Simplification, Genuine Christianity, Faith, Individuality, Suffering, Passion}, volume = {4}, Number = {2}, pages = {71-104}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.71}, url = {http://mi.khu.ac.ir/article-1-260-en.html}, eprint = {http://mi.khu.ac.ir/article-1-260-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Qorbani, Qodratullah}, title = {Obstacles Ahead Philosophy of Religion in Iran}, abstract ={Teaching and researching the philosophy of religion in Iran has faced many challenges and obstacles for three or four decades up to now. Some of them are as follows: 1. Atheistic, western, and Christian backgrounds of the philosophy of religion have caused a kind of pessimism in Iranian religious society. 2. No restraint of philosophy of religion towards theological presuppositions of Islamic tradition that has led to critical approaches to teachings of Islamic tradition, meantime, worries of some religious scholars concerning spreading disbelieving in the result of developing the philosophy of religion due to the role of its rational debates and taking critical or meta-religious approach to religion, has its special importance. 3. Low levels of people’s religious knowledge and dominance of imitation aspect of religious beliefs that are led to more vulnerability of their religiosity due to developing a philosophical approach to religion. 4. Theological presuppositions of religious scholars that have been prevented from welcoming to philosophical approach to religion. 5. Dominance of an exclusivistic approach to our religious tradition has led to deny the merits of other religious traditions that can be possible based on the philosophical study of religion. 6. Historical dominance of jurisprudential approach in Islamic tradition and religiosity that has been caused by the negligence of philosophical and rational approach to religion and to reinforcing imitation of it. The result of the mentioned obstacles is the slow development of the philosophy of religion and its thinkers to many problems and challenges regarding teaching and doing research. Should be added to these obstacles the dangers resulted from misunderstanding some subjects and questions of the philosophy of religion which led to some religious deviations and striking people’s religiosity. There are some ways to remove such obstacles. The best is to separate the theological approach to religion from the philosophical one.  }, Keywords = {Philosophy of Religion, Teaching, Research, Critical Approach, Theological Presuppositions}, volume = {4}, Number = {2}, pages = {105-132}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.105}, url = {http://mi.khu.ac.ir/article-1-217-en.html}, eprint = {http://mi.khu.ac.ir/article-1-217-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Hani, Kazem}, title = {A Comparison between Heidegger and Gadamer on Plato’s Dialectic}, abstract ={Heidegger and Gadamer return to Plato to find a way out of the meaningless crisis of Western civilization. Heidegger believes that Plato by proposing the doctrine of ideas is the initiator of the forgetting of Being and responsible for the crisis of the West. He returns to Plato's allegory of the cave to clarify the nature of this forgetting. In this allegory, dialectic means passing from the sensible world to the reasonable world. In his interpretation of Plato, Heidegger pays attention to this meaning and ignores other meanings of dialectic such as the method of conversation, the method of collection and division, etc. Of course, in Plato's Sophist, he connects dialectic with logos and criticizes it. In general, Heidegger considers dialectic as a problem for philosophy. Unlike Heidegger, Gadamer pays attention to the different meanings of dialectic in Plato's philosophy and considers its development. Gadamer's emphasis on conversation in Socratic dialogues, as well as the method of collection and division in later dialogues, makes him consider Plato's philosophy as a dynamic and living philosophy. According to Gadamer, dialogue and dialectic in Plato's dialogues can save us from the current crisis of the West. This article tries to investigate and explain with descriptive-analytical methods how dealing with different meanings of dialectic causes Heidegger and Gadamer to present two different interpretations of Plato.  }, Keywords = {Plato, Heidegger, Gadamer, Dialectic, Idea, Dialogue}, volume = {4}, Number = {2}, pages = {133-166}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.133}, url = {http://mi.khu.ac.ir/article-1-243-en.html}, eprint = {http://mi.khu.ac.ir/article-1-243-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Hesseini, Seyyed Shahbuddi}, title = {Mullasadra’s Viewpoint on the Art}, abstract ={The main issue addressed in the present study is whether Mullsadra, as a sage and philosopher, has a philosophical statement about art. The importance of the discussion of art is such that it has been discussed since the time of the early Greek philosophers such as Socrates and Plato, until the present time, and reflection on the nature of beauty and art has been part of the preoccupation of great philosophers. The Greek equivalent of art in ancient Greece was techne; the word techne in ancient Greece referred to techniques and crafts, both artistic and applied crafts. In this research, the thought of the founder of sublime wisdom, Sadr al-Din Shirazi, is investigated with a descriptive-analytical method based on the library method.}, Keywords = {Wisdom, Art, Beauty, Fantasy World, Mullasadra}, volume = {4}, Number = {2}, pages = {167-191}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.167}, url = {http://mi.khu.ac.ir/article-1-230-en.html}, eprint = {http://mi.khu.ac.ir/article-1-230-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Esmaeili, Zahra and MohammadHakkak, Seye}, title = {The Position of Induction in John Stuart Mill’s Logical System}, abstract ={Mill's emphasis on the denial of a priori knowledge caused him, as same as empiricists like Hume, to put a psychological account to explain many of his beliefs. In his opinion, the intellect is a whiteboard on which observation and experience draw patterns. In the next stage, the human psyche gets to work and forces a person to accept repetitive phenomena. This belief is reconfirmed over time and after repeating the monotonies in nature repeatedly; it is as if the discovery of any new law not only proves that law itself but also helps to establish other laws that have been obtained using this method. This research aims to reveal the place of induction in the logic of John Stuart Mill and also show that his efforts to justify induction were not enough. For this purpose, Mill's book” The System of Logic” has been studied and the opinion of some commentators has been expressed about it. During the discussion, Mill's opinion on analogy has been tried to be expressed and finally, a general picture of John Stuart Mill's logic has been presented.  }, Keywords = {Induction, Mill, empiricism, causality, Induction by Simple Enumeration, Induction by Elimination}, volume = {4}, Number = {2}, pages = {193-222}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.193}, url = {http://mi.khu.ac.ir/article-1-231-en.html}, eprint = {http://mi.khu.ac.ir/article-1-231-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {rostami, elahe and Rasekhi, Foruzan and Nazarnejad, Narges}, title = {The Wisdom of Life from Ghazali and Schopenhauer’s Points of View}, abstract ={In the present paper, one of the most applied topics of philosophy, that is, wise living, which promises happiness, has been discussed. This issue is traced and investigated comparatively, especially in the thought of Ghazali and Schopenhauer. That humans have always been concerned about living well can be witnessed in ancient texts and advice from ancestors. In this regard, wisdom guides humans in a way that they can have happy and peaceful moments. Here, both Ghazali and Schopenhauer described self-knowledge as prior knowledge and necessary for happiness. They both believed that human wisdom could guide them to the blissful. However, there is a difference between Ghazali and Schopenhauer in that Ghazali emphasizes religious elements and proposes practical methods such as implementing Sharia’, seeking knowledge, and striving for a living. In contrast, Schopenhauer has paid attention to other issues like anthropology and understanding the nature of human life, based on which he described health and planning as useful methods.  }, Keywords = {Wisdom of life, Happiness, Schopenhauer, Ghazali, self-knowledge}, volume = {4}, Number = {2}, pages = {223-251}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.223}, url = {http://mi.khu.ac.ir/article-1-239-en.html}, eprint = {http://mi.khu.ac.ir/article-1-239-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {NAJAFI, RUHALLAH}, title = {The Role of the Bible in Strengthening the Apparent Understanding of God in the Qur’an}, abstract ={In their understanding of the God of the Qur'an, Those who agree with the appearance of the text, consider Him to be a superman who resides in the sky and sits on the throne. He breathed his soul into the body of Adam, and He appeared to Moses in the middle of the fire, He will come on the cloud with the angels on the Day of Judgment, and for the people of faith, it will be possible to see him on that day. However, the opponents of appearanceism do not believe these types of propositions and suggest more distant meanings for the verses expressing them. In this situation, the present research aims to use the image of God in the Bible to understand the God of the Qur’an and seek help from that historical background in the judgment between the apparentists and the interpretationists. The hypothesis is that the Holy Bible supports the humanistic conceptions of God in the Qur'an and weakens the approach of opponents of the appearance of the text. Based on this, the human-like understanding of God in the Qur’an is the only correct understanding. Of course, in the end, it can be concluded that what the Qur’an says about God is a picture of Him for humans and is in accordance with their human understanding of God.  }, Keywords = {God, the Image of God, Quran, Interpretation, Appearanceism, Interpretationism, the Bible}, volume = {4}, Number = {2}, pages = {253-279}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.253}, url = {http://mi.khu.ac.ir/article-1-240-en.html}, eprint = {http://mi.khu.ac.ir/article-1-240-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Mohajel, Neda and Asghari, Muhamm}, title = {Philosophy of Education and Analysis of the Place of Religious Experience in It}, abstract ={This article tries to analyze the issue of religious experience and its role and place in the philosophy of education. The issue of religious experience is one of the important issues in the education process in the educational system of a country. Necessarily, in order to understand this issue, one of the methods or philosophical analysis to investigate this issue is the phenomenological method. Religious experience in the field of education and training is a fundamental thing in the education process, but the phenomenological method describes the lived experience from the first-person perspective, and therefore, it is possible to describe and analyze the religious experience of people in the field of education and training with this approach. Basically, learning as the core of education itself is an experience, and phenomenology as the science of analyzing and describing experience is closely related to this. For this purpose, it is necessary to raise the issue of the place of religious experience in education and training, the characteristics of the phenomenological method or approach as well as the types of religious experience and its role in the philosophy of education in general have been mentioned. The main question of this article is how this method can lead us to a better understanding of a person's religious experience in the process of education.  }, Keywords = {phenomenological approach, religious experience, education, religion, lived experience}, volume = {4}, Number = {2}, pages = {281-302}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.281}, url = {http://mi.khu.ac.ir/article-1-257-en.html}, eprint = {http://mi.khu.ac.ir/article-1-257-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Mavaniehei, Hamed and FathTaheri, Ali and Baqershahi, Naqi}, title = {Deleuze and Poetic Formula of Time in Kant’s Philosophy}, abstract ={The present article attempts to explore two principles out of four literary and poetic principles with the centrality of Kant's conceptual turn concerning the concept of time that Deleuze opted for treating Kant's philosophy. In order to reformulate the Critique of Pure Reason, Deleuze exploits two literary principles. The first one is taken from Hamlet according to which time is out of control, the second one is taken from Arthur Rambo as he said, I is another. For appreciating such complicated statements and explaining Deleuze's particular reading of Critique of Pure Reason, the author proceeds to explore Deleuze's writings and seminars on Kant in order to show that the presupposition of having a good command over Deleuze's philosophy is to study his confrontation with Kant's philosophy. For achieving such an end, the author accompanies Deleuze's treatment of Kant's philosophy step by step in order to shed some light on the concept of time in his reading of The Critique of Pure Reason from various perspectives so to apprehend the two poetic principles concerning the time.   }, Keywords = {A Priori, Phenomenon, Representation, Time, Transcendental Subject}, volume = {4}, Number = {2}, pages = {303-339}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.303}, url = {http://mi.khu.ac.ir/article-1-248-en.html}, eprint = {http://mi.khu.ac.ir/article-1-248-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Arpanahi, Fatemeh and Khazaei, Zahra and Sadeghi, Marzieh}, title = {Monism or Dualism about the Human Personal Identity from Viewpoint of Allamah Tabatabaei}, abstract ={Allamah Tabatabaei is one of the theorist philosophers in Transcendent Philosophy, whose viewpoint of the soul, including the human personal identity, has not been discussed. This article deals with Allamah Tabatabaei’s viewpoint of monism or dualism about the human personal identity. In this case, we should discuss on the relationship between the soul and body, and their mutual influence on each other, and the personal identity resulting from that. It seems that those who believe in the causal relationship between soul and body, including Allamah Tabatabaei, should believe in dualism about the soul and the body. But, according to the ontological foundations of Allamah Tabatabaei and his acceptance of substantial movement, it is concluded that the soul and the body are two levels of one gradual and fluid reality. Allamah’s ontological view of the human personal identity is the main characteristic of the structure of debate and differentiates it from other views of the way of the relationship between soul and body in the philosophy of mind. In this article, it will be clarified that Allamah’s viewpoint, in spite of its fundamental difference from other viewpoints, is nearer to substantial monism and quality-dualism.}, Keywords = { The Relationship between Soul and Body, Personal Identity, Monism, Dualism, Allamah Tabatabaei}, volume = {4}, Number = {2}, pages = {341-366}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.341}, url = {http://mi.khu.ac.ir/article-1-262-en.html}, eprint = {http://mi.khu.ac.ir/article-1-262-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Nikzad, Ali and Pourhasan, Ghasem}, title = {Virtues Origins of Evil According to Plato and the Middle Platonist}, abstract ={Plato, the renowned Greek philosopher, expounds a multitude of ideas within his works concerning the problem of evil. These ideas have exerted a profound influence on ancient and medieval philosophers. However, Plato's theories regarding the origin of evil are fragmented and lack coherence. In his dialogues such as Timaeus, Laws, and Statesman, he references several metaphysical entities as evil principles. Nevertheless, the dialogues do not stand as the sole source for comprehending Plato's views on the problem of evil. It seems that certain teachings of Plato did not manifest explicitly in his dialogues and were orally conveyed to his disciples. These teachings are referred to as the "Unwritten Doctrines," and our understanding of them primarily derives from reports provided by Plato's disciples. Among the first disciples of Plato, the Unwritten Doctrines held equal importance to the teachings contained in the dialogues, and our principal source of information about these teachings comes from Aristotle's reports in Metaphysics and Physics.}, Keywords = {Plato, Evil, Plutarch, Numenius, Indefinite Dyad, Necessity, Evil Soul}, volume = {4}, Number = {2}, pages = {367-396}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.367}, url = {http://mi.khu.ac.ir/article-1-263-en.html}, eprint = {http://mi.khu.ac.ir/article-1-263-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} } @article{ author = {Kherdri, Gholam Hossein and Derazehi, Mohammad Tareq and Abbasi, Has}, title = {An Analysis of the Philosophical-Theological Principles of Al-Mariah Ibn Masrah’s Andalusian School}, abstract ={Muhammad Ibn Abdullah Ibn-Masrah Andalusia (269-319 A.H.) is the founder of a movement and changing the philosophical view in the West of the Islamic world. At a time when the prevailing view in Andalusia was dominated by Ash'ariism and extreme legalism, he made a Copernican revolution in his era by adapting his unique attitude to a mysterious ruling based on Neoplatonic ideas, Esotericism, Sufism and Rational theology. Ibn Masrah is the earliest Muslim philosopher in Andalusia, who has remained unknown to Muslim historians and contemporary scholars for centuries. Although his role in the study of the history of Andalusian thought is undeniable, there is no agreement about the foundations of his thoughts and their acceptance. Ibn Forzi in the book Tarikh al-Hikma (the oldest work that mentions Ibn Masrah and his biography). It is given as follows: "People divided into two groups regarding the thoughts of Ibn Masrah: some sects considered him as an Imam and leader in asceticism and knowledge, and another group because of the heresies that appeared in his words in the field of promises and scariness and because of his departure from Common sciences in Andalusia, which were based on the two principles of imitation and submission, mocked him, disbelieved and condemned him”. The publication of two treatises on the Khavasol-Horof and Al-Eatebar of Ibn Masrah by Muhammad Kamal Ibrahim Jafar in 1978 and 1982 in the Chester Beatty collection of Ireland drew attention to Ibn Masrah again. It seems that it is necessary to present a deep and comprehensive analysis of Ibn Masrah's thoughts with regard to these two treatises. Mystical philosophy in Andalusia, which is now well known, brought extraordinary fruits; In the Islamic world, it created the impressive and influential work of Ibn Arabi (1240 AH) and in the Jewish tradition, it reached its peak with the appearance of Qabalah (12th and 13th centuries onwards). It is impossible to understand the nature and development of these two traditions (Ibn-Arabi's mysticism and Qabalah tradition) without following their path in the past, i.e. the works of Ibn-Masrah. The mystical school of Ibn Arabi (according to his own testimony) and the maturation of Sufism in the West of the Islamic world; it is indebted to the al-Muriyya school, which Ibn Masra started, although this issue has been disputed by some researchers to some extent. For example, some people, including Palasius, believe that such a school existed, but on the other hand, another researcher named Afifi doubts the existence of such a school. Ibn al-Abar in his book about Ibn Masrah and his thought process has expressed some things that prove that he has a series of unique thoughts about him and his followers. Ibn Farzi and Ibn-Bashkwal also mentioned people who belonged to the religion of Ibn-Masrah, and also Ibn-Hazm, in his treatise on the virtues of Andalusians, mentions the multitude of followers of Ibn-Masrah.  The establishment and launch of a multi-faceted mystical philosophical system based on theological principle from the point view of the Mu’tazili theology, which is based on the originally of reason and the thoughts of Mukhtar Ismaili and pure Eastern philosophy, led to the formation of a school known as al-Maria.  The outputs of this established system of Hekmi are such things as belief in the issue of destiny and belief that the knowledge and power of the Almighty are just two attributes of the Muhaddith and the created, as well as the unity of the essence and divine attributes and the agency of the world through the throne, the acquisition of prophet hood and It is a denial of physical resurrection. In a general summary, we should say that he is one of the early rationalist thinkers and theologians in the Islamic world. He considers all theological matters based on Sharia to lead to reason. In the field of destiny, divine destiny, he does not consider all matters to be pre-determined and he values the power of human choice and free will. However, in the topics of resurrection and Prophethood, he has important differences with Ash’areh and the famous and dominate view of that period which is also the cause of Taqiyyah and lack of sufficient reliable information about him. The profound and all –round effect observed in the formation of his thoughts and opinions is due to the intellectual and theoretical elements related to Neoplatonic philosophy. If this influence of Empedocles ‘opinions can be observed in him. Another sources from which it can be claimed that Ibn Masrah was influenced in the field of mysticism and asceticism is Priscilla’s mysticism. Nevertheless, the most important factor on the contradiction and ambiguity in the historical and philosophical foundations for exploring the foundations of Ibn Masarah’s philosophical and mystical thoughts is the existence of different and sometimes conflicting interpretation and traditions. This importance originates from the fact that the main sources related to Ibn Masrah have either been lost or have been changed due to Taqiyyah. Finally, we are still facing a serious challenge in the clear and reasoned answer as to which theological or philosophical approach he follows. This paper aims to explain and analyze the mentioned claims using the qualitative-library method.  }, Keywords = {Philosophical – theological principle, Ibn Masrah, Mu’tazila, rationalism, Ismailia, al – Muriyya school}, volume = {4}, Number = {2}, pages = {397-433}, publisher = {Kharazmi University}, doi = {10.61186/mi.4.2.397}, url = {http://mi.khu.ac.ir/article-1-266-en.html}, eprint = {http://mi.khu.ac.ir/article-1-266-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2023} }