چکیده:
While sciences pertaining to the sensory and particular realm are in some ways valuable, the true worth of knowledge not only depends upon the intelligible and intellectual order, but it can be said that the very identity and perfection of man issues from his intellectual understanding. Man, in his arc of ascent, perfection and transcendence, and by way of trans-substantial motion, moves from the world of sensible and imaginal particulars to the realm of the intellects, the universals and the primary intelligibles. In this manner, and by an existential culmination, he reaches the origin of his human reality-the active intellect-and thereby finds access to the secondary intelligibles. The cognitive content of the experimental sciences is acquired by way of the intelligibles in general, while that of metaphysics is indebted to the secondary intelligibles in particular. Similarly, logic is founded upon the secondary logical intelligibles while philosophy subsists by way of the secondary philosophical intelligibles. Hence understanding the reality and modality of existence of secondary intelligibles-both from an ontological and an epistemological perspective-becomes quintessential. This article goes over the history and follows the development of this important subject in the thought of Muslim philosophers. It begins by presenting the conceptual foundations of the discussion in hand and continues by outlining the types and divisions of secondary intelligibles. It looks at how the subject was handled by Islamic philosophy by surveying the views of the Peripatetics, the Illuminationists, and the Transcendent Philosophers. The paper presents the intermediate and advanced opinions of Multi Sadra and ends with an introspective analysis of the modality of existence of the secondary philosophical intelligibles from the perspective of Transcendent Philosophy
خلاصه ماشینی:
In the field of epistemology, insofar as it indicates the type of knowledge and the value and measure of the realism of knowledge that frees man from error in knowledge and steps toward correctness in the path of cognition; but in terms of ontology also, the judgments of being that are issued from the perspective of reason for existents, whether external existence or mental existence, are correctly known; especially based on what is presented as the final view regarding philosophical secondary intelligibles.
The understanding of the types of sages, as well as what is derived from the 'Sharh-e Mabsuut' by Shahid Motahhari, is that philosophical secondary intelligibles have two aspects: one is the nominal aspect, which is independent and has a predicative existence and is found only in the mind; and the other aspect is the literal meaning (ma'na harfi) and 'fi ghayrihi', which never has a nominal or independent aspect, but rather is at the level of relational existence, and the exterior is the container of the relational existence.
653-753) However, this explanation does not seem sufficient for explaining the words of the majority of sages according to Allameh Javadi Amoli, and a valuable investigation has been provided in the book 'Shenakht-shenasi' (Epistemology) and the book 'Rahiq-e Makhtum' regarding the true meaning of this famous sentence of the Peripatetics in describing and defining the secondary intelligible: Possibility has two considerations: one consideration is as the quality of connection between the subject and the predicate, which is one of the three aspects under consideration.
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