چکیده:
The proof of conjunction (Burhan al-Tadayuf) is one of the proofs that Sadr al-Mutallihin relies upon to prove the theory of the unity of the knower and the known. This proof has been subject to extensive investigation and debate in the works of philosophers after Sadr al-Mutallihin; some considered it incomplete for the purpose of proving the aforementioned unity, while others insisted on the completeness of its elements. In this context, Mehdi Haeri Yazdi, who seems to have accepted the aforementioned proof and has extensively analyzed and examined it in his writings, is the subject of this article, where his views in 'Investigations of Theoretical Intellect' are examined.
خلاصه ماشینی:
Rafiei Qazvini's expressions in the formulation of the proof of reciprocity and the critique of Haeri's words Mehdi Haeri's words in his critique of the late Rafiei have become a focal point of criticism for the late Sayyid Jalal al-Din Ashtiani and Ostad Dinani; however, before presenting their critique, it is necessary to review the statements of the late Rafiei: Know that the rational soul, in knowing and perceiving truths that are external to its own essence, is in need of a form or an exemplar of those truths, such that said form is identical to those truths in essence, but divergent and contrary in existence and being; that form is called knowledge, the scientific form, and the inherently intelligible, and external things, through that form, are known to the soul and present in the realm of the soul, and without the mediation of that form, they have no connection or attachment to the soul; however, that scientific, intelligible form is, by itself and without the mediation of anything else, present and represented within the soul, and like the rational soul itself, it is abstract and non-sensory, does not subsist in matter or body, and possesses no existence other than a relational and connective existence to the substance of the soul; and for this reason, it is said that the scientific form, which is the inherently intelligible, has a real existence that is its very existence for the soul; meaning that its addition and connection to the soul will never be removed from its existence, rather, if its addition as a scientific, intelligible, and intellectual form is severed and removed from the soul, its real existence will also be annihilated and voided, rather than the form itself existing without being added to the soul (Rafiei Qazvini, 1362, p.
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