محسن باقرزاده مشکی باف

In this article, the author aims to demonstrate how Hegel's political philosophy establishes a synthesis between classical political philosophy, particularly that of Aristotle, and modern political philosophy, from Machiavelli to Hobbes and Rousseau. In other words, the author seeks to show how Hegel utilized the strengths of both periods of political thought to construct his modern state.This research, conducted using a descriptive-analytical method, has studied all the primary texts of Western political thought. One of its findings is the influence of classical political philosophy on Hegel in the domain of the state. This is where, echoing Aristotle, Hegel views the state as prior to the individual, and the sphere of the common good as generally taking precedence over the individual. Consequently, the state holds a higher position than civil society and the family in Hegel's thought.On the other hand, modern political thought discovers the individual as separate from the whole and from the state. It attempts to recognize this newly discovered individual, with all their desires and inclinations, and to make the state subservient to them.Hegel, by drawing on the achievements of both past traditions, portrays a state that, while it is prior to the individual, is entirely structured from within the individual and is the objectivity of their inner subjectivity.

This article, using a descriptive-analytical method, aims to articulate the epistemological rupture of Mulla Sadra's theory of the soul from that of the Peripatetic philosophers. We begin by critically examining the theories of the soul and sense perception in Aristotle and Avicenna, then delve into Mulla Sadra's intellectual leap on this topic. We'll demonstrate how a transformation in this theory also leads to a revolution in the theory of knowledge of the external world. In general, regarding the discussion of perceptions and knowledge, Mulla Sadra rejects all previous theories, which include: The critique of knowledge being quidditative and the theory of correspondence between knowledge and the known, The critique of knowledge being a psychic quality, The critique of the theory of abstracting the form of the external object in the mind, The critique of knowledge being a mental form and an addition. One of Mulla Sadra's unique conclusions in his theory of the soul is the power of actualization and inventiveness of the mental form. From his perspective, the soul is the agent and creator of sense and imaginative forms. Therefore, it must be stated that with this view, the relationship between forms and the soul is one of action to agent, not one of acceptance to recipient. As Mulla Sadra would assert, just as God emanates creation, we too emanate our knowledge in the form of mental images from within.