سرمقاله

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-0331234articleسرمقالهS. Mohammad Khameneisiprin@mullasadra.org1Professor in Philosophy, SIPRin, Tehran, Iranآفرینش جهان و ساختار آن بر پایه تضاد و تقابل ثنویت، خیر و شر (سپنده&zwnj;مینو و انگره&zwnj;مینو ایران باستانی) قرار گرفته است و حوادث این جهان از این&zwnj;دو بیرون نیست؛ رفتار بشر نیز خود را در یکی از این&zwnj;دو پدیدار میسازد. افراد نیک&zwnj;سیرت و خردمند منشأ خیر و صلاح و کمالپروری و بهزیستی میشوند و افراد بدسیرت بسبب نقصانهایی مانند ضعف خرد و ضعف ایمان، همواره شرّ و نابسامانی میسازند و گاه گوشه&zwnj;یی از جهان را به فساد و جنگ و خونریزی میکشانند. جنگ دوازده&zwnj;روزة اخیر و فجایع و جنایاتی در حد براندازی که بوسیلة نیروهای مشترک داخلی و خارجی در ایران پدید آمد و بمدیّریت امریکا و دستگاه صهیونیستی انجام شد، همه نمونه&zwnj;های شرارت بشری هستند؛ که صدها مانند آن&zwnj;را در سراسر جهان مدیریت میکنند. سیرت شیطانی (و اهریمنی) این نسل فاسد بشر تمامی ندارد و تا ظهور امام زمان (عج) ادامه خواهد داشت. در آن سوی ورق تاریخ، فرشتگانی انسان&zwnj;نما بنام پیامبران و ائمه و مردمی مؤمن بودند و هستند که سرشت نیک و قلبی سرشار از عشق به خیر و خردی زنده داشتند، همواره نگهبان خیر و آموزگار آن بودند و درخت خوشبختی و صلاح و سلامت جوامع بشری را پرثمر کردند. بثمرة مجاهدت و رهبری این فرزانگان، ملتهایی سرافراز در تاریخ و در عرصة جهانی سر بر آورده و بالیندند &zwnj;همچون ملت سرافراز ایران&zwnj;؛ ملتی که حسینی است و شعارش «هیهات منّا الذله» است و نزدیک به پنج دهه برای استقلال و آزادی خود جنگیده و آماده دفاع از مقام شامخ هویت ایرانی شیعی است، ملتی که رهبران و امامان او امیرالمؤمنین علی (ع)، و حضرت حسین&zwnj; بن علی (ع) و یاران تاریخی او و برادر فرزندانش و حضرت صاحب&zwnj;الزمان هستند. این ایام که در آن هستیم، میلاد این انوار الهی بود، آن را به همة پیروان آنها تبریک میگوییم و برکات و خیرات این انوار الهی بر سراسر این سرزمین و این ملت را از خداوند قوی و عزیز خواهانیم و یاری این ملت بزرگ را از او مسئلت داریم.http://kherad.mullasadra.org/Article/53324سرشت خیر شر بشری ملت ایران مقاومت صهیونیسمper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-03312522articleEthical Judgment and Responsibility in Artificial Intelligence Based on Mullā Ṣadrā’s Ethical Views Forough Sadat Rahimpourfr.rahimpoor@gmail.com1Marjaneh Hajianm.hajian987@gmail.com2Associate Professor, Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranMA in Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranPast research on the link between artificial intelligence and ethics has largely focused on programming or human use of AI. With the advancement of AI and the hope for the potential autonomy of this technology, it seems the right time for intelligent machines to be endowed with an ethical dimension. The first step for this project is to create a machine that adheres to a principle or a set of ethical principles. Following a descriptive-analytical method and a problem-oriented approach, this paper seeks to investigate ethical judgments and principles in Mullā Ṣadrā’s thought and evaluate the possibility of applying them to artificial intelligence. According to Mullā Ṣadrā, although ethical principles are fixed, new judgments that had not been previously articulated can be inferred in new situations based on the same fixed principles. Therefore, it should be checked whether AI can be used as a consultant for inferring new ethical judgments. To achieve such a desirable outcome, primary ethical principles and algorithms, which are the stages of the emergence of ethical judgments, must be defined for the machine so that it can use them to issue new ethical judgments. From Mullā Ṣadrā’s perspective, there must be an obligation for ethical judgments to be implemented, and this obligation by itself creates ethical or moral responsibility. One who possesses ethical responsibility should enjoy certain conditions such as free will, power, and knowledge. Another issue addressed in the present research is the possibility of realizing these conditions in intelligent machines and assessing their capacity for moral responsibility.http://kherad.mullasadra.org/Article/48336artificial intelligence ethical judgments ethical responsibility Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-033122340articleAn Analysis of the Impact of Knowledge of Philosophical and Gnostic Monotheism on Religious Faith and its EffectsZahra Khoobnezhadz.khoobnezhad@ut.ac.ir1Vahid Vahed Javanvahedjavan@ut.ac.ir2PhD Candidate of Teaching Ethics, University of Tehran, Tehran, IranAssociate Professor, Department of Islamic Ethics, University of Tehran, Tehran, IranThe present research aims to investigate the impact of a philosophical and gnostic approach to the Oneness (tawḥīd) of Almighty God (based on the individual unity of being) on religious faith and its effects. Moreover, focusing on the teachings of the Transcendent Philosophy and Islamic gnosis, especially the views of Ibn ‘Arabī and Mullā Ṣadrā, it conceptualizes philosophical and gnostic monotheism (unity of being) and religious faith and explains their interrelationship. The findings demonstrate that, by emphasizing the Oneness of True Existence (God) and viewing created beings as manifestations, this approach to the oneness of God, provides a deeper understanding of God, creation, and religion. This deeper knowledge, both in the theoretical realm – by correcting misconceptions and presenting a more accurate picture of the relationship between God and creation – and in the practical realm – by intuition and realization of the oneness of being – reforms and strengthens religious faith. Furthermore, the effects of faith, such as guidance, mercy, luminosity, divine pleasure, good life, tranquility, happiness, and freedom from the torment of separation, are elevated to higher and more perfect levels in light of philosophical and gnostic monotheism. Finally, it is concluded that the philosophical-gnostic approach to monotheism plays a fundamental role in the transformation and transcendence of religious faith and guides believers and seekers to higher levels of certainty, tranquility, and happiness.http://kherad.mullasadra.org/Article/49588monotheism philosophical monotheism gnostic monotheism faith religious faith fruits of faithper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-033124160articleAn Analytic Study of the View of Women in Mullā Ṣadrā’s Works: A Historical-Social ApproachNasrin Serajipournasrinseraj6@gmail.com1PhD in Comparative Philosophy, Islamic Azad University, Science and Research Branch, IranIn Mullā Ṣadrā’s works, like in those of many Muslim thinkers, reference is made to the alleged deficiency of women’s intellect.  Although Mullā Ṣadrā's statements might be influenced by the prevalent ḥadīths of his time, on the one hand, the imperfection of intellect in narrations and in his works refers to acquired intellect, which is affected by the historical, social, and cultural environment in which a person lives. On the other hand, Mullā Ṣadrā is the heir to the thoughts of his predecessors and the lived cultural, social, and customary experiences of the Safavid era. Previous researchers have analyzed his intra-textual views of women; however, they have overlooked the external factors influencing his perspective. During the time of Mullā Ṣadrā, the dominant intellectual current was affected by Akhbārism, within which ḥadīth could not be weighed against the Holy Qur’ān to determine its authenticity. Therefore, a number of fabricated narrations about the imperfection of women's intellect were widely accepted. Women in the Safavid era were deprived of formal and public education and did not have the same opportunities for social participation as men. Hence, except for a few women, they did not have the opportunity to manifest their talents. Given the scarcity of learned women in that era, the narrations of women's intellectual deficiency are confirmed. Therefore, no new discourse in this area took place between Mullā Ṣadrā and his contemporary thinkers. Evidently, as a human being, Mullā Ṣadrā, was influenced by the prevalent social atmosphere of his time in this regard.http://kherad.mullasadra.org/Article/50437essential intellect acquired intellect Safavid era Akhbārism fabrication of narration Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-033126178articleTheory of Voluntary Intelligibles in Fārābī’s Philosophical SystemMohsen Hossein Nia Qasraldashtisalamsobh66@gmail.com1Seyed Mahdi Emami Jomeh1339smj@gmail.com2Janan Izadij.izadi@ltr.ui.ac.ir3PhD Candidate of Transcendent Philosophy, University of Isfahan, Isfahan, IranProfessor at the Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranAssistant Professor, Department of Islamic Philosophyand Kalam, University of Isfahan, Isfahan, IranIn his book Taḥṣīl al-Sa‘ādah (The Attainment of Happiness), Fārābī describes certain concepts discussed in practical wisdom, such as the Ideal city, ethics, and their sub-categories under the general title of voluntary intelligibles and briefly explains some of the general characteristics of practical wisdom. Fārābī’s innovation provides the capacity to explain the general specifications and characteristics governing practical wisdom within a coherent theory, without delving into the content of practical wisdom and its challenges - including various issues and arguments. The major aim of this paper is to provide a coherent and independent explanation of the specifications and features of voluntary intelligibles, as the general description of the content of practical wisdom, in Fārābī’s system of philosophy. Moreover, using an analytical-logical method and relying on Fārābī’s works, the study seeks to actualize this potential capacity in his practical wisdom in the form of the theory of voluntary intelligibles. The characteristics of voluntary intelligibles in this theory mainly stem from two components: their intelligibility (related to theoretical intellect) and their voluntary nature. Some of the judgments and characteristics of voluntary intelligibles that are addressed in this research include the interaction of theoretical and practical intellects in the formation of voluntary intelligibles, temporal precedence over particulars or non-demonstrative intelligibles, independence from time and place, certainty of propositions and, consequently, the demonstrative nature of the reasoning method, focus on essential human benefits, their adherence to human happiness, their division into ethical and political intelligibles, and reliance on human will and the inferences of practical intellect in external realization.http://kherad.mullasadra.org/Article/50796Fārābī voluntary intelligibles theoretical intellect practical intellect happiness practical wisdomper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-033127996articleCompatibility of Intellect and Tradition in Transcendent Philosophy with an emphasis on the Views of Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’īAziz Alizadeh Saltehazizalizadeh0886@gmail.com1Assistant Professor, Department of Islamic Studies, Khoui Branch, Islamc Azad University, Tehran, IranDrawing on Islamic mysticism, especially the school of Ibn ‘Arabī and previous schools, Mullā Ṣadrā sought to structure the core of his discussions within the framework of Islamic and Shi‘ite teachings without transgressing the boundaries of Sharī‘ah or Islamic law. Whenever he felt a conflict between rational discussions and religion, he would ultimately prioritize religion and uphold the view of Sharī‘ah. Some examples of his tireless efforts in this regard include his commentary on Uṣūl al-Kāfī, his attempts to prove bodily resurrection, his explanation of different human types after acquiring soulish dispositions, and his use of the rule of Imkān al-Ashraf (the possibility of the nobler) to prove the necessity of appointing an Imam after the Holy Prophet (ṣ). ‘Allāmah Ṭabāṭabā’ī also placed the Qur’ān and ḥadīths at the forefront, striving to reconcile rational discussions with them. The difference between these two is not in their goal and orientation, but in the quality of their discussions, boundaries, and distinction between topics. Their approach to the Qur’ān in presenting the argument of Tamānu‘ (mutual hindrance), the argument of Siddiqin (believers), the consistency of God’s mercy with eternal punishment, and many other cases are examples of their efforts to align philosophy with religion. Following a descriptive-analytical method, the present paper seeks to demonstrate the quality of the compatibility of the Transcendent Philosophy with the holy religion of Islam by relying on the views of these two philosophers and presenting some examples of their efforts in this regard.http://kherad.mullasadra.org/Article/49824Qur’ān ḥadīth Intellect Transcendent Philosophy Mullā Ṣadrā ‘Allāmah Ṭabāṭabā’ī per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-0331297116articleA New Reading of the Semantic Transformation of the Material and Immaterial the Transcendent PhilosophyMohammad Reza Noormohammadimr.noormohammadi@chmail.ir1Hossein Ahmadih.ahmadi@iki.ac.ir2Assistant Professor, Philosophy Department, The Imam Khomeini Education and Research Institute, Qom, IranAssociate Professor, Philosophy Department, The Imam Khomeini Education and Research Institute, Qom, IranThe division of beings into material and immaterial is one of the most important philosophical teachings with significant applications in religious studies. This issue has also been raised and discussed in Peripatetic and Illuminationist philosophies. Since most of the discussions of philosophers before Mullā Ṣadrā, on the one hand, are based on the Peripatetic doctrine of hyle and, on the other hand, only aim to differentiate material things from intellects, while overlooking the world of Ideas, this demarcation faces some conceptual and existential challenges. The present paper seeks to find the position of Transcendent Philosophy in this challenge. By examining the works of Mullā Ṣadrā, it argues that the Peripatetic division of beings into material and immaterial is not acceptable in the Transcendent Philosophy. In contrast, based on the principles of this school, we are faced with three new classifications of beings: 1) fixed and fluid; 2) body and non-body; 3) natural bodies and beings superior to natural bodies. In Mullā Ṣadrā's philosophical system, material and immaterial respectively mean “natural body” and “beings superior to natural bodies.” A detailed explanation of this view reveals that not only do the challenges faced by previous philosophies and the criticisms of some contemporaries not apply to this classification, but the chosen classification of the Transcendent Philosophy is also superior to the view of some contemporary philosophers who reduce the distinction between material and immaterial to sensible and insensible.http://kherad.mullasadra.org/Article/49825Islamic philosophy Transcendent Philosophy Mullā Ṣadrā material immaterialper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-03312117136articleFoundations of the Views of Mullā Ṣadrā and ‘Allāmeh Majlesī on Divine Encompassment of the World Based on their Commentaries on Uṣūl al-Kāfī Maryam Panahi Dorchehm135922@yahoo.com1Ali Arshad Reyahiarshad@ltr.ui.ac.ir2 Mohammadmahdi Meshkatimm.meshkati@ltr.ui.ac.ir3PhD in the Transcendent Philosophy, University of Isfahan, Isfahan, IranProfessor at the Department of Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranAssociate Professor, Department of Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranThe problem of God’s encompassment of the world has been affirmed and emphasized in the verses of the Qur’ān and the narrations of the Shi‘ite Imāms (‘a). Mullā Ṣadrā and ‘Allāmeh Majlesī have interpreted these narrations based on their own principles and methods in their commentaries on Uṣūl al-Kāfī. Using an explanatory method, Mullā Ṣadrā interprets divine encompassment as existential encompassment based on the principiality and oneness of the reality of being and some other principles such as the copulative nature of creation in relation to God and the unity of acts. In Mullā Ṣadrā's explanation, the relationship between God and creation is a relationship of the Giver of Sustenance with copula. Therefore, not a single particle of the existence of things is separate from God, and without God it has neither existence nor permanence, so that the question of encompassment arises. For this reason, God Almighty encompasses the world in terms of existence, knowledge, power, etc. His explanation answers the why and how of divine encompassment of the world. On the other hand, ‘Allāmeh Majlesī, with a predominantly narrative approach, has explained the aforementioned issue and, while emphasizing God’s transcendence, has only argued against spatial encompassment and in favor of the encompassment of cause over effect. In his view, divine encompassment means scientific encompassment, which is depicted based on the causal relationship between God and creation. This explanation lacks comprehensiveness.http://kherad.mullasadra.org/Article/49596divine encompassment foundations Mullā Ṣadrā ‘Allāmeh Majlesī commentary on Uṣūl al-Kāfī