چکیده:
Due to the the movements in European thought from the 16th-17th centuries that have generated enough controversy around the ideas of ʻnatural philosophyʼ and ʻexperimental philosophyʼ, I think it would be appropriate to focus our attention on the evolution of the idea of ʻsubstantialismʼ in ʻtranscendental philosophyʼ from the Islamic philosophy. Mulla Sadrā was the most important philosopher and he established a truly hermeneutics on the idea of the ʻBeingʼ. Due tot the new fields of research into the prejudicative hermeneutics, I can say that I will follow in this paper to manage this idea. I will follow the similarities between the Kitab written by Mulla Sadrā and the european idea of ʻnatural philosophyʼ, I will show some similarities between the ″Kitab al-Mashaʻir″ and ″Treatise on Heavens of Kant″, and i will bring those perspectives into a hermeneutical field of interpretation.The ideas of Kitab are very close to Heideggerʼs perspective on Being and aristotelian perspective of non-Being. Because of this reason, we say is necessary to .open a prejudicative perspective to investigate how works the play between Being and non-Being .
خلاصه ماشینی:
The possibility of the prejudicative in the substantialism of Mulla Sadrāʼs ″Kitab al-Mashaʽir″ Maria-Roxana Bischin* PhD Researcher in Philosophy -University of Bucharest- Romania Abstract Due to the the movements in European thought from the 16th-17th centuries that have generated enough controversy around the ideas of ʻnatural philosophyʼ and ʻexperimental philosophyʼ, I think it would be appropriate to focus our attention on the evolution of the idea of ʻsubstantialismʼ in ʻtranscendental philosophyʼ from the Islamic philosophy.
Due to the fact, that exists a common vision about the transcendentalism and the corruption (Peters, 2007)* of the universe, in Aristotle, Kant and Veracruz writings, we need to understand the term not as something imoral, ilegal, but as something synonymous with the destruction of the Universe” (Ibid, 225-224), as saying with a scenary of an apocatastasis.
Starting with these pemises about Kitab al Mashaʻir, we can say that we have two appropiate visions on the natural substantialism coexistent in the philosophy of the 16th-17th centuries (the pre-kantian European vision, the Hispanic vision of the Alonso de la Veracruz) and the vision of the Islamic system.
I think because of the reason that substance can unify the cuase with their premises, and because de substancialism of the Worldliness of the world of Heidegger is part of the human substantialism and institutes the individual as a living substancia in motion into the Universe: “diré que la representación mental de una cosa, de manera absoluta, equivale a la actualización de su concepto en el alma de manera que concuerde con lo que hay en la realidad concreta” (Ibid, 14).