Similar to most Muslim philosophers, Mullā Ṣadrā conceives of the divine essential knowledge of possible things as prior knowledge and maintains that it is of the type of active knowledge. However, the actuality of divine knowledge in the system of the Transcendent phil
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Similar to most Muslim philosophers, Mullā Ṣadrā conceives of the divine essential knowledge of possible things as prior knowledge and maintains that it is of the type of active knowledge. However, the actuality of divine knowledge in the system of the Transcendent philosophy has a different meaning from its well-known interpretation. The understanding of this different meaning demands paying attention to Mullā Ṣadrā’s particular perception of the theory of the correspondence of worlds, where he emphasizes the objective correspondence of cognitive and objective worlds instead of their categorical correspondence. Following a descriptive-analytic method, this paper aims to present an accurate explanation of Mullā Ṣadrā’s perception of the theory of the correspondence of worlds. It is worth mentioning that several philosophical principles, such as “the truth in its simplicity contains all things” and “identity of collective and detailed knowledge” in the Transcendent Philosophy have been developed under the influence of this theory. Mullā Ṣadrā’s concern regarding the ontological all-inclusiveness of particular existences is the portrayal of the ontological inclusion of collective existence through some truths, each of which embodies all the behaviors and evolutions of the inferior existence similar to an all-inclusive jewel. In such conditions, the knowledge of this ontological jewel, which is considered to be the truth of the inferior existence, is the same as the knowledge of all the states and aspects of the particular existence.
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