عنوان مقاله [English]
Onto-Theo-logy recognizes the simultaneous presence of ontology and theology in metaphysics. In Onto-Theo-logy, God, in his metaphysical conception, is a being among other beings with several positive attributes, such as the cause of the universe and cause of itself, and inherent, achievable, cognitive and namable essence for mankind. Heidegger claims that Metaphysics with its Onto-Theo-logical structure reduced God to a metaphysical notion that lacks any glory for worship and prayer. Thus, the main question of the essay is: Is Avicennian philosophy an Onto-Theo-logical structure? The founding of the research is as follows: First, unlike the theologians, the discussion of God in Avicennian philosophy holds in terms of His mode of existence. Therefore, the simultaneous presence of theology and ontology in the Avicennian philosophy would be excluded. Second, Heidegger's conception of metaphysics is false and confusing, and Avicennian philosophy is also metaphysics but does not consist of the metaphysical properties claimed by Heidegger. Third, although in philosophia prima Ibn Sina speaks of God as a being, he doesn't consider the existence as the truth of God; rather he reflects existence as the implications of the truth of God. To compensate for the cognitive limitations of mankind in metaphysics, he tries to philosophically use the inner possibilities of the teachings of the divinity. In this regard, instead of using the Onto-Theo-logy positive theology, he develops his philosophy based on a negative-positive metaphysic. Fourth, components and implications of Onto-Theo-logy by Heidegger and Marion, Assuming they are right, are not present in the philosophy of Avicenna. In other words, Avicenna's philosophy does not have an Onto-Theo-logical structure.