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  1 - Unity of Being, Unity of Intuition, and Speaking of God
  Ghasim  Kakaie Tayyebeh Masoumi
  One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and spe More

  One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and speaking of Him. Each of these approaches has some representatives in the tradition of Islamic gnosis and each has specific beliefs regarding gnostic unity. In this paper, through explaining the theories of the unity of being (based on Ibn Arabi’s ideas) and the unity of intuition (based on ‘Ala al-Dawlah Semnani’s views), the writers initially discuss their differences concerning unity. Then they explore the concept of “personal God” as one of the necessities and basic principles of the theory of the unity of intuition as opposed to the Absolute God of the theory of the unity of being. Manuscript profile
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  2 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  3 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  4 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  5 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  6 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  7 - Comparative Study of the Quality of the Soul-Body Relation in Mullā Ṣadrā and E. J. Lowe
  Parvin  Nickseresht Ghasem Kakaie Mohammadbagher  Abbasi
  20.1001.1.15600874.1403.29.3.4.2
  One of the fundamental questions in philosophical anthropology pertains to the quality of the relationship between the soul and the body as two separate substances. This question has also been targeted in both Islamic philosophy and the philosophy of the mind. In Islami More

  One of the fundamental questions in philosophical anthropology pertains to the quality of the relationship between the soul and the body as two separate substances. This question has also been targeted in both Islamic philosophy and the philosophy of the mind. In Islamic philosophy, through propounding the principle of the corporeal origination and spiritual subsistence of the soul, Mullā Ṣadrā has tried to provide a decisive answer to this question. On the other hand, Edward Jonathan Lowe, one of the distinguished authorities in the field of the philosophy of the mind, has tried to resolve this challenge through negating the absolute immateriality of the soul. Following a descriptive-analytic method and through library research, the present study was carried out to investigate and evaluate the views of these two philosophers in order to find out whether they have been successful in solving this problem. The findings of the study indicate that, although it initially appears that both of them have been able to overcome this dilemma through providing similar responses, some deliberation over their approaches reveals that their answers suffer from certain problems that must be resolved. Manuscript profile