نوع مقاله : علمی ترویجی
نویسنده
دانش پژوه سطح سه فلسفه اسلامی، مرکز آموزش تخصصی فلسفه اسلامی، حوزه علمیه قم
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسنده [English]
What is axiomatically accepted by a philosopher is the principle of external existence and fact-itself (naf al-amr) generally rather than the truth of meanings and modes of fact-itself. This is because the subject of philosophy is ‘being’ as it is being, and it is the very “reality”. However, one can generally and absolutely regard ‘fact-itself’ as the reality in all of its orders. Thus, in definition of fact-itself, we may say – before expanding it – that it is ‘fact in general sense’. The definition of fact-itself, after expansion, can be stated as follows: “The truth of fact-itself will be the original beings (external, mental, in the domain of human’s action, secondary philosophical intelligible and nothingness) as the main home, and its dependents and corollaries (whether existential corollaries or corollaries of nothingness) as the subsidiary home (derived from the existential reality of context) in itself”. In the final step, one can even extend the fact-itself to the active intellect, divine knowledge and transcendental essence.
Finally, we conclude that we must assess the conformity of anything to fact-itself in any order with itself. Similarly, we may construct the order of fact-itself among other orders and consider other orders as subordinate to it. This main order is nothing but the essence of God Almighty; that is, the existence morality, beauty and all other truths are originated from it
کلیدواژهها [English]
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