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Volume 4, Issue 3 (2024)
Geo Res 2024, 4(3): 219-233 |
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History
Received: 2024/04/12 | Accepted: 2024/10/2 | Published: 2024/10/31
Received: 2024/04/12 | Accepted: 2024/10/2 | Published: 2024/10/31
How to cite this article
Noormohammadi Najaf Abadi Y, Booazar H, Honarmand S, Kayseri Guderzi K, Karamati Fard M. The Possibility of Immaterial Beings Movement based on the Human Soul Movement in the Psychological Viewpoints of Ibn Sina and Mulla Sadra. Geo Res 2024; 4 (3) :219-233
URL: http://jpt.modares.ac.ir/article-6-73843-en.html
URL: http://jpt.modares.ac.ir/article-6-73843-en.html
Authors
Y. Noormohammadi Najaf Abadi *1 
, H. Booazar1 , S.M. Honarmand1 , K. Kayseri Guderzi2 , M. Karamati Fard3
, H. Booazar1 , S.M. Honarmand1 , K. Kayseri Guderzi2 , M. Karamati Fard3
1- Department of Islamic Studies, Faculty of Humanities, Malayer University, Malayer, Iran
2- Department of Educational Sciences, Faculty of Humanities, Malayer University, Malayer, Iran
3- Department of Islamic Philosophy and Theology, Faculty of Humanities, Malayer University, Malayer, Iran
2- Department of Educational Sciences, Faculty of Humanities, Malayer University, Malayer, Iran
3- Department of Islamic Philosophy and Theology, Faculty of Humanities, Malayer University, Malayer, Iran
Keywords:
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Introduction
The issue of movement, in the sense of flow of material or transverse existence of the object; The gradual change of the object [Sadr al-Mutalahin, 1999: 53; Sadr al-Mutalahin, 1981a: 108; Sabzevari, 2000: 244; Tabatabai, 2001: 254] has been part of the primary issues in the thought of philosophers throughout the history of philosophy [Capleston, 1983: 59 & 70; Popkin, 1989: 145-146; Jean Wall, 1996: 47-48]. In Islamic philosophy, the existence of movement in certain physical phenomena has been widely accepted by philosophers, and movement in the essence of the body has also been acknowledged since the time of Mulla Sadra [Sadr al-Mutalahin, 1996: 89; Sadr al-Mutalahin, 1981: a3, 20]. But the gradual movement in non-material beings has always been denied by the majority of philosophers [Ibn Sina 1984a: 67; Mirdamad, 2006: 43; Sadr al-Mutalahin, 2001: 55, 109, 111; Sadr al-Mutalahin, 1981a: 6]. The majority of philosophers, referring to the two proofs of power and action and connection and disconnection, and the contrast they consider between power and action and connection and disconnection, consider any power in non-material beings due to their simplicity. and the lack of a combination of power and action, they have denied; Because in his opinion, movement is the exit of an object from power to action [Suhravardi, 1996: 194; Mirdamad, 2006: 311; Sadr al-Mutalahin, 1981b: a3, 81, 129, 108]. Therefore, immaterial beings, which are simple and lack power and action, cannot have movement [Ibn Sina, 1984b: 66-67; Tusi, 1996: 39-44; Sadr al-Mutalahin, 1981b: a3, 60; Sadr al-Mutalahin, 2008b: 84; Sadr al-Mutalahin, 2007: 56]. The point of view of negation of movement in immaterial and abstract beings, although it is considered the prevailing point of view among most philosophers, not all Muslim philosophers and thinkers agree with this perspective. In the contemporary period, with the proposal of the possibility of movement in all possibilities [which includes all immaterial and abstract beings] by Professor Gholamreza Fayazi, a new and suitable space has been opened for the proposal of new views on this matter, and people are also inclined to these views. Of course, his point of view suffers from the deficiency of presenting an argument and a proper philosophical explanation based on the foundations and opinions of philosophers. Most of the researches of the authors and researchers who have dealt with this issue have either been towards criticizing the arguments in the perspective of negation of movement in abstracts, or defending the view of the possibility of movement in abstracts based on philosophical ontological foundations. Less focus and attention has been given to The soul and opinions of the psychology of philosophers have been about this.
Argument on the possibility of movement in immaterial beings based on the movement of the human soul when belonging to a material body
First introduction: The human soul is an immaterial and abstract substance that always moves and changes gradually when it is associated with the material body, necessarily and with a will.
Second introduction: If seclusion and immateriality prevent gradual change and movement, then no immaterial and single essence should have movement and change [necessary requirement].
The third introduction: However, Tali is violated due to the existence of movement in the abstract essence of the human soul; therefore, it is invalid.
Conclusion: Therefore, celibacy and immateriality do not prevent change and movement in an immaterial and single entity, and an immaterial entity can also have gradual and complete movement and change.
It seems that based on the foundations and opinions of Ibn Sina's psychology in the issue of the emergence and movement of the human soul, there is no problem with the above argument and it can be defended; Because Ibn Sina considers the unmarried human soul to be an event independent of the event of the material body, which has been unmarried since its inception and has never had substance, power, or a physical monster [Ibn Sina, 1984a: 408; Ibn Sina, 1984c: a1, 176].
But it seems that by relying on the opinions of Mulla Sadra's psychology, it is not possible to confirm the correctness of the above argument in proving the movement of non-material beings as clearly as Ibn Sina's opinions; Because unlike Ibn Sina, Mulla Sadra does not consider the human soul and his body to be two independent essences with two separate occurrences, but according to Mulla Sadra, the occurrence of the soul is the same as the occurrence of the material body [Sadr al-Mutalahin, 1981c: a1, 282/a6, 109/a8, 347, 391, 393/a9, 85; Sadr al-Mutalahin, ND: 170; Sadr al-Mutalahin, 1981b: 95 & 223; Sadr al-Mutalahin, 1981c: 235; Sadr al-Mutalahin, 1981a: 143]. Of course, paying attention to several issues in Mulla Sadra's psychology opinions, the above result faces problems and makes it possible to prove movement in non-material beings by referring to Mulla Sadra's opinions: the independence of the soul from the body in some phases of its essential movement; The possession of the human soul is in ecstasy and abstracted from the beastly intellect; The forms that exist in the lower levels of the soul are the monster and the material of the higher and more intense level of the soul.
Argument on the possibility of movement in non-material beings based on the movement of the human soul after disconnecting from the material body
First introduction: If movement and gradual change are associated with materiality and there is no possibility of association with celibacy and immateriality, then no immaterial and pure single entity should have gradual change and movement. while;
Second introduction: the human soul, after severing its connection to the material body, is at the same time immaterial and purely singular [not the first monster; neither contains a monster nor is related to a being with a monster], possessing vigorous movement and complete gradual change.
Conclusion: perfection, movement, and gradual change are not associated with materiality, and their :union: is possible with celibacy and immateriality. Therefore, an immaterial and singular entity can also exhibit complete movement and gradual change.
The correctness of the above argument depends on the possibility of evolution in purgatory and acceptance of the self-fulfilling movement of the human soul after severing the connection with the material body. But is it possible to prove the possibility of purgatory evolution of the human soul by relying on the opinions of psychology and the philosophical foundations of Ibn Sina and Mulla Sadra?
From some of Ibn Sina's expressions, we can get his desire to accept the change and perfection of the human soul after severing belonging to the material body; Rather, one can see his attempt to prove this issue and provide a rational explanation of it [Ibn Sina, 1984a: 431; Ibn Sina, 2007: 138-137; Ibn Sina, 2000: 695-696].
Unlike Ibn Sina, who expressed his desire to accept the evolution of the human soul in purgatory, at least in some of his statements, Mulla Sadra always explicitly stated the possibility of gradual movement and complete change in purgatory and after the human soul has ceased to belong to the material body and Elemental, denies and negates [Sadr al-Mutalahin, 1981a: a3, 127/a5, 198/a7, 265-266/a9, 16 & 51; Sadr al-Mutalahin, 2013: 249; Sadr al-Mutalahin, 1981b: 344; Sadr al-Mutalahin, 1984b: 411 & 455; Sadr al-Mutalahin, 1982: 235; Sadr al-Mutalahin, 1999: 132-133].
It appears that by drawing on certain philosophical foundations and Mulla Sadra's psychological insights, it is possible to obtain permission for the evolution of the barzakh and the continuation of the vital movement of the soul after separation from the elemental body. Some of these bases are: dividing the meaning of acceptance into attribution and passivity; The united composition of matter and face; Negation of evil and corruption in the world of nature; Generalizing movement to the whole world of nature; negation of passivity in simple fluid realities; Exclusivity of the soul's need for the material body in the occurrence.
Conclusion
According to the opinions of psychology and the philosophical foundations that Ibn Sina and Mulla Sadra have about the movement and gradual change in the human soul when it belongs to the material body or after it is cut off from it, it is clear that the possibility of movement and change can be realized in Immaterial and abstract beings, he reasoned. Meanwhile, based on the foundations and opinions of Mulla Sadra's psychology, a more convincing explanation can be presented to demonstrate how to interact with immaterial beings.
The issue of movement, in the sense of flow of material or transverse existence of the object; The gradual change of the object [Sadr al-Mutalahin, 1999: 53; Sadr al-Mutalahin, 1981a: 108; Sabzevari, 2000: 244; Tabatabai, 2001: 254] has been part of the primary issues in the thought of philosophers throughout the history of philosophy [Capleston, 1983: 59 & 70; Popkin, 1989: 145-146; Jean Wall, 1996: 47-48]. In Islamic philosophy, the existence of movement in certain physical phenomena has been widely accepted by philosophers, and movement in the essence of the body has also been acknowledged since the time of Mulla Sadra [Sadr al-Mutalahin, 1996: 89; Sadr al-Mutalahin, 1981: a3, 20]. But the gradual movement in non-material beings has always been denied by the majority of philosophers [Ibn Sina 1984a: 67; Mirdamad, 2006: 43; Sadr al-Mutalahin, 2001: 55, 109, 111; Sadr al-Mutalahin, 1981a: 6]. The majority of philosophers, referring to the two proofs of power and action and connection and disconnection, and the contrast they consider between power and action and connection and disconnection, consider any power in non-material beings due to their simplicity. and the lack of a combination of power and action, they have denied; Because in his opinion, movement is the exit of an object from power to action [Suhravardi, 1996: 194; Mirdamad, 2006: 311; Sadr al-Mutalahin, 1981b: a3, 81, 129, 108]. Therefore, immaterial beings, which are simple and lack power and action, cannot have movement [Ibn Sina, 1984b: 66-67; Tusi, 1996: 39-44; Sadr al-Mutalahin, 1981b: a3, 60; Sadr al-Mutalahin, 2008b: 84; Sadr al-Mutalahin, 2007: 56]. The point of view of negation of movement in immaterial and abstract beings, although it is considered the prevailing point of view among most philosophers, not all Muslim philosophers and thinkers agree with this perspective. In the contemporary period, with the proposal of the possibility of movement in all possibilities [which includes all immaterial and abstract beings] by Professor Gholamreza Fayazi, a new and suitable space has been opened for the proposal of new views on this matter, and people are also inclined to these views. Of course, his point of view suffers from the deficiency of presenting an argument and a proper philosophical explanation based on the foundations and opinions of philosophers. Most of the researches of the authors and researchers who have dealt with this issue have either been towards criticizing the arguments in the perspective of negation of movement in abstracts, or defending the view of the possibility of movement in abstracts based on philosophical ontological foundations. Less focus and attention has been given to The soul and opinions of the psychology of philosophers have been about this.
Argument on the possibility of movement in immaterial beings based on the movement of the human soul when belonging to a material body
First introduction: The human soul is an immaterial and abstract substance that always moves and changes gradually when it is associated with the material body, necessarily and with a will.
Second introduction: If seclusion and immateriality prevent gradual change and movement, then no immaterial and single essence should have movement and change [necessary requirement].
The third introduction: However, Tali is violated due to the existence of movement in the abstract essence of the human soul; therefore, it is invalid.
Conclusion: Therefore, celibacy and immateriality do not prevent change and movement in an immaterial and single entity, and an immaterial entity can also have gradual and complete movement and change.
It seems that based on the foundations and opinions of Ibn Sina's psychology in the issue of the emergence and movement of the human soul, there is no problem with the above argument and it can be defended; Because Ibn Sina considers the unmarried human soul to be an event independent of the event of the material body, which has been unmarried since its inception and has never had substance, power, or a physical monster [Ibn Sina, 1984a: 408; Ibn Sina, 1984c: a1, 176].
But it seems that by relying on the opinions of Mulla Sadra's psychology, it is not possible to confirm the correctness of the above argument in proving the movement of non-material beings as clearly as Ibn Sina's opinions; Because unlike Ibn Sina, Mulla Sadra does not consider the human soul and his body to be two independent essences with two separate occurrences, but according to Mulla Sadra, the occurrence of the soul is the same as the occurrence of the material body [Sadr al-Mutalahin, 1981c: a1, 282/a6, 109/a8, 347, 391, 393/a9, 85; Sadr al-Mutalahin, ND: 170; Sadr al-Mutalahin, 1981b: 95 & 223; Sadr al-Mutalahin, 1981c: 235; Sadr al-Mutalahin, 1981a: 143]. Of course, paying attention to several issues in Mulla Sadra's psychology opinions, the above result faces problems and makes it possible to prove movement in non-material beings by referring to Mulla Sadra's opinions: the independence of the soul from the body in some phases of its essential movement; The possession of the human soul is in ecstasy and abstracted from the beastly intellect; The forms that exist in the lower levels of the soul are the monster and the material of the higher and more intense level of the soul.
Argument on the possibility of movement in non-material beings based on the movement of the human soul after disconnecting from the material body
First introduction: If movement and gradual change are associated with materiality and there is no possibility of association with celibacy and immateriality, then no immaterial and pure single entity should have gradual change and movement. while;
Second introduction: the human soul, after severing its connection to the material body, is at the same time immaterial and purely singular [not the first monster; neither contains a monster nor is related to a being with a monster], possessing vigorous movement and complete gradual change.
Conclusion: perfection, movement, and gradual change are not associated with materiality, and their :union: is possible with celibacy and immateriality. Therefore, an immaterial and singular entity can also exhibit complete movement and gradual change.
The correctness of the above argument depends on the possibility of evolution in purgatory and acceptance of the self-fulfilling movement of the human soul after severing the connection with the material body. But is it possible to prove the possibility of purgatory evolution of the human soul by relying on the opinions of psychology and the philosophical foundations of Ibn Sina and Mulla Sadra?
From some of Ibn Sina's expressions, we can get his desire to accept the change and perfection of the human soul after severing belonging to the material body; Rather, one can see his attempt to prove this issue and provide a rational explanation of it [Ibn Sina, 1984a: 431; Ibn Sina, 2007: 138-137; Ibn Sina, 2000: 695-696].
Unlike Ibn Sina, who expressed his desire to accept the evolution of the human soul in purgatory, at least in some of his statements, Mulla Sadra always explicitly stated the possibility of gradual movement and complete change in purgatory and after the human soul has ceased to belong to the material body and Elemental, denies and negates [Sadr al-Mutalahin, 1981a: a3, 127/a5, 198/a7, 265-266/a9, 16 & 51; Sadr al-Mutalahin, 2013: 249; Sadr al-Mutalahin, 1981b: 344; Sadr al-Mutalahin, 1984b: 411 & 455; Sadr al-Mutalahin, 1982: 235; Sadr al-Mutalahin, 1999: 132-133].
It appears that by drawing on certain philosophical foundations and Mulla Sadra's psychological insights, it is possible to obtain permission for the evolution of the barzakh and the continuation of the vital movement of the soul after separation from the elemental body. Some of these bases are: dividing the meaning of acceptance into attribution and passivity; The united composition of matter and face; Negation of evil and corruption in the world of nature; Generalizing movement to the whole world of nature; negation of passivity in simple fluid realities; Exclusivity of the soul's need for the material body in the occurrence.
Conclusion
According to the opinions of psychology and the philosophical foundations that Ibn Sina and Mulla Sadra have about the movement and gradual change in the human soul when it belongs to the material body or after it is cut off from it, it is clear that the possibility of movement and change can be realized in Immaterial and abstract beings, he reasoned. Meanwhile, based on the foundations and opinions of Mulla Sadra's psychology, a more convincing explanation can be presented to demonstrate how to interact with immaterial beings.