Editor's Note

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-0831434articleEditor's NoteS. Mohammad Khameneisiprin@mullasadra.org1استاد فلسفه و رئیس بنیاد حکمت اسلامی صدرا، تهران، ایرانما در دوران تاریخی عجیبی زندگی میکنیم. یکی از عجیبترین آنها، حوادث شگفت&zwnj;انگیز و بیسابقه در تاریخ است که پس از شهادت رهبر شهید، در ایران و در منطقه روی داد؛ شور بیحد و حصر قلبی و عملی&zwnj;یی که در دل نزدیک به هشتاد میلیون جمعیت ایرانی افتاد و غوغایی محبت&zwnj;آمیز و عاشقانه نسبت به آن رهبر شهید بروز کرد و زن و مرد و کودکان را به عرصه&zwnj;های شهری و خیابانها و میدانها کشاند. شگفتی دیگر و بیشتر، بمناسبت تشییع پیکر مصدوم آن شهید بود که نه&zwnj;فقط در برخی شهرهای ایران ـ&zwnj;تهران، قم و مشهدـ&zwnj; با ده میلیون یا بیشتر تشییع&zwnj;کننده&zwnj;یی برگزار شد که بر سر و سینه میزدند و تصاویر رهبر شهید و رهبر جدید و پرچم سرخ انتقام را در دست داشتند، بلکه حتی در شهرهای نجف و کربلای شریف هم ملت همسایة ما، عراق، همین احساس و عمل را از خود نشان میدادند و از جان و عمق دل برای شهید ما عزاداری میکردند. پیش از حادثة تشییع نیز این ملت رشید و دلاور با راهپیماییهای دامنه&zwnj;دار شبانة خود در میدانهای شهر، بانگیزة حمایت و پشتیبانی از رزمندگان میدان جنگ ـ&zwnj;که مرگ بر سر دشمنان ایران میریزند&zwnj;ـ چشم جهانیان را خیره کرده بود و از اینهمه رشد و پایداری تعجب میکردند و آن را تحسین مینمودند. هر روانشناس و جامعه&zwnj;شناسی که در پی کشف علت این انگیزش اجتماعی فراگیر باشد، ناگزیر به این چند علت تسلیم میشود. اول، تأثیر تربیت ویژه و بیمانند مکتب حسینی شیعه که با نجابت و اصالت تاریخی چندهزار سالة مردم این سرزمین آمیخته شده و ملت را در میان ملل دیگر، پرچمدار عدالت و آزادی و حفظ استقلال نموده است. دوم، پیوند تاریخی روحانیت شیعی با مردم و پشتیبانی آنها از استقلال این کشور؛ که از برکت این پیوند و نقش الهی روحانیت ایران در طول دو قرن اخیر، استعمار همه&zwnj;جانبة غرب در ایران ناکام مانده است. واقعة قرارداد تنباکو و نفت و آنچه امروز میگذرد، نمونه&zwnj;های مشهود ثمرات این پیوند هستند. در همة دورانها در ایران مردم روحانیت را پناهگاه امن و پدر معنوی خود میدانستند و روحانیت نیز همواره در همة سطوح جامعه نقش و احساس پدری داشته است. تلاش بیش از شش دهة پهلویها نتوانست این رابطة عاطفی را از بین ببرد؛ گرچه گاه آن را تضعیف کردند. اما شهادت رهبر شهید در این ایام نشان داد که چه رابطة عاطفی و روحی نزدیکی بین مردم کشور و آن رهبر شهید وجود داشته است. حاصل این روابط پیچیده فرهنگی و عاطفی در ملت ایران و رشادت میدانی و حیاتیش، و پیوند روحانیت و معنویت و تمدن تاریخی، علاوه بر حفظ و دوام استقلال کشور، سبب شده که جمهوری اسلامی ایران در میان ملل دیگر، جایگاهی بلند و عزت یافته و مقام رهبری و امامت سیاسی و اخلاقی ملل را بدست بیاورد.http://kherad.mullasadra.org/Article/54546ایران جنگ تحمیلی رهبر شهید ملت مبعوثper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-08314516articleTransformation of the Concept of Universal Love in Suhrawardī’s Illuminationist Philosophy: From Peripatetic Love to a Luminous OntologyNadia Maftouninadia.maftouni@ut.ac.ir1Professor at the Islamic Philosophy and Wisdom Department, University of Tehran, Tehran, IranThe concept of “universal love” in Shihāb al-Dīn Suhrawardī’s philosophy represents an analytical transition from Peripatetic models to an ontological framework within Illuminationist (Ishrāqī) philosophy. Employing an analytical-descriptive method and examining Suhrawardī’s Peripatetic and Illuminationist works, this study explains the transformations, foundations, and functions of this concept. The findings of this study demonstrate that, during his Peripatetic period, Suhrawardī accepts the Avicennian definition of love (ʿishq) as “delight in the conception of the presence of perfection”; however, in his Illuminationist period, he links it with a luminous ontology and considers love as the organizing principle of the cosmos. Within this system, every level of being, based on its luminous-dark (nūrī-ghāsiq) relation, possesses “love” toward the higher level and “dominance” or “subjugating power” over the lower level. The movement of celestial spheres, the transformations of the natural world, and the spiritual journey of the human being are all explained in light of this dialectic of love and dominance. Moreover, Suhrawardī regards the criterion of happiness and misery as dependent upon the direction of love, such that the love of the lower for the higher leads to perfection and happiness, whereas love of the higher for the lower results in degradation and misery. This study demonstrates that universal love in Suhrawardī’s school is not merely a psychological proposition, but rather a cosmological and ontological principle that reveals the organic link between light, beauty, love, domination, and the hierarchy of being. This transition indicates Suhrawardī’s movement from Peripatetic formalism toward Illuminationist intuitionism, which laid the groundwork for profound influences on the Transcendent Philosophy and Islamic gnosis. Emphasizing the connection between luminous knowledge and a love-based ontology, the author shows how Suhrawardī understands love as the driving force of being and presents an integrated model for explaining the journey from multiplicity to unity.http://kherad.mullasadra.org/Article/53534universal love beauty love dominance Illuminationist philosophy Suhrawardīper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-083141730articleThe Problem of Pain in Mullā Ṣadrā: Perceptual Evil or Divine Providence?shamsollah serajsh.seraj@ilam.ac.ir1Huda Habibimaneshhabibihuda110@gmail.com2Associate Professor, Department of Islamic Philosophy and Kalam, University of Ilam, Ilam, IranPh.D. Graduate in Islamic Philosophy and Kalam, University of Ilam, Ilam, IranThe phenomenon of pain is a reality experienced by every human being throughout their of life. Various philosophical schools, as well as scientists and physicians, have analyzed this phenomenon from diverse perspectives and through different methodological approaches. Mullā Ṣadrā, on the one hand, classifies bodily pain among evils; on the other hand, he regards it as a manifestation of eternal divine providence. The present study seeks to answer the question of how, on the basis of the principles of Ṣadrian philosophy, bodily pain may be understood as a manifestation of God’s providence and beneficence. God’s love and knowledge of goodness and of perfection, together with His wisdom and providence, necessitate the creation of the best possible order, which leads to the greatest and highest degrees of existential perfection, such that all creatures, including material existents, possess goodness and perfection at their highest levels. When Man, by virtue of living in the material world, falls ill and loses bodily health, divine providence requires the presence of a symptom in the body, thereby enabling the individual to regain bodily health, which constitutes a kind of perfection for the material human body. Therefore, bodily pain is an expression of divine providence directed toward the body or a particular impaired organ, insofar as it serves to restore it to its optimal state within the best possible order.http://kherad.mullasadra.org/Article/51335Mullā Ṣadrā perceptual evil divine providence bodily pain the best possible orderper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-083143150articleA Philosophical Analysis of Cognition in Artificial Intelligence: With an Emphasis on the Theory of the Union of the Intellect and the Intelligible in the Transcendent PhilosophyNarges Nazarnejadnazarnejad@alzahra.ac.ir1Leila Mohsenianl.mohsenian20@gmail.com2Associate Professor, Department of Islamic Philosophy and Wisdom, Faculty of Theology, Alzahra University, Tehran, IranPh.D. Candidate in Transcendent Philosophy, Faculty of Theology, Alzahra University, Tehran, IranThe present study seeks to open a new horizon for dialogue between Islamic philosophy and cognition-oriented technologies through an examination of the concept of cognition in two distinct contexts. The possibility of genuine cognition in artificial intelligence constitutes one of the most challenging questions at the intersection of the philosophy of mind, cognitive science, and modern technologies. Despite the remarkable progress of artificial intelligence systems in simulating cognitive behaviors, such as learning, decision-making, and language processing, there are still serious questions regarding the nature of the cognition attributed to such systems. Distinguishing between cognitive processes and cognition itself, this study presents a comparative analysis of human cognition and machine representation. It also evaluates the capacities and limitations of artificial cognition in light of the doctrine of the union of the intellect and the intelligible as developed in the Transcendent Philosophy. The findings indicate that, notwithstanding the extensive functional similarities between human beings and intelligent machines, these similarities remain confined to the behavioral level and do not extend to the ontological dimension of cognition, which is understood as a presential, intuitive affair grounded in the immateriality of the soul in the Transcendent Philosophy. This ontological analysis further demonstrates that the absence of such fundamental features as existential presence, self-awareness, intentionality, and lived experience prevents machine representations, at least in their current forms, from attaining the kind of knowledge characteristic of human cognition. The main contribution of this paper is the presentation of an interdisciplinary framework for reconceptualizing cognition in the age of artificial intelligence. While clarifying the essential and ontological differences between human beings and machines, this framework advances two prospective lines of inquiry: first, exploring the possibility of promoting the architecture of artificial intelligence inspired by the deeper and less accessible dimensions of human cognition; second, proposing the hypothesis of an ontological limitation, according to which the realization of certain levels of cognition is essentially impossible for non-biological systems.http://kherad.mullasadra.org/Article/52545Union of the intellect and the intelligible machine representation Transcendent Philosophy Cognition artificial intelligenceper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-083145174articleThe Relationship between the Concept of Being and the Reality of Being in Transcendent PhilosophyMahmood Mohagheghmohaghegh13751996@gmail.com1Mahdi Mohagheghmotaleat1347@gmail.com2PhD Candidate in Transcendent Philosophy, Institute for Humanities and Cultural Studies, Tehran, IranProfessor Emeritus, Faculty of Literature, University of Tehran, Tehran, IranIn the tradition of the Transcendent Philosophy, the study of being (wujūd) and its principles and properties has consistently occupied a central place as one of the most fundamental and extensively debated ontological issues. Given the principle of the principiality of the reality of being in this philosophical system, Mullā Ṣadrā addressed the distinction between the reality of being and concept of being, assigning to each its own distinctive principles. However, he and his followers did not reach a consensus concerning the quality of the relationship between them, the abstraction of the concept of being from the reality of being, and the precise nature of the object corresponding to, and instantiated by, the concept of being. The major challenge here concerns a principle that most of these philosophers acknowledge: the impossibility of the mental attainment of the external reality of being and the impossibility of comprehending its true essence. This problem becomes even more acute when they argue that, although the concept of being is self-evident, its external reality remains hidden in the utmost degree. By exploring the works of Mullā Ṣadrā and later philosophers of the Transcendent Philosophy, the present study identifies four major theories concerning the relationship between the concept and the reality of being: (1) the non-representation of the reality of being by the concept of being; (2) the partial representation of the reality of being by the concept of being through acquired knowledge; (3) the partial representation of the reality of being by the concept of being through presential  knowledge, and (4) the consideration of external being as the correspondent and instance of the concept of being by the soul. Employing a descriptive-analytical method, this paper critically examines the strengths and challenges associated with each of these four theories.http://kherad.mullasadra.org/Article/52970concept of being reality of being abstraction of the concept of being Mullā Ṣadrā Transcendent Philosophyper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-083147592articleAn Analysis of the Objection of “Two Differentiated Necessary Beings” in Light of Tawḥīdi Proofs and Mullā Ṣadrā’s ResponseSeyyed Mohammad Kazem Mirhasanismk.mirhasani@stu.qom.ac.ir1Ali Ali Allah BedashtiAlibedashti@gmail.com2Ph.D. Candidate in Islamic Philosophy and Kalam, University of Qom, Qom, Iran, Professor in the Department of Philosophy and Islamic Theology, University of Qom, Qom, IranThe oneness of the Necessary Being constitutes one of the central issues of philosophical theology in the Islamic tradition, and numerous arguments have been advanced to negate multiplicity in the First Origin. Nevertheless, the well-known formulations, such as the argument of mutual prevention and the Avicennian argument of simplicity, despite their effectiveness in negating two equal or conflicting necessary beings, do not adequately address the objection of “two differentiated Necessary Beings.” Focusing on Mullā Ṣadrā's response in al-Asfār, this paper argues that, he invalidates the assumption of a “deficient necessary being” from within by shifting the discussion to the level of pure ontology and relying on the principles of the principiality of being, the gradation of being, and the necessary entailment of causality by deficiency. From his perspective, every deficiency and limitation possesses a non-existential aspect and necessitates dependence on a delimiting cause; such dependence is incompatible with essential necessity. Consequently, the assumption of the being of two necessary beings, even when considering their gradational difference in terms of weakness and strength, leads to contradiction and ultimately renders the hypothesis of multiplicity at the level of Necessary Being internally inconsistent.http://kherad.mullasadra.org/Article/53103Necessary Being Tawḥīd (Oneness) the objection of differentiation principiality of being gradation of being Mullā Ṣadrā Transcendent Philosophyper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-0831493114articleMullā Ṣadrā’s Innovations Compared to Ibn Sīnā in the Discussion of Categorical and Illuminative Relation in Light of the Theory of Copulative BeingJavad Azimi Dastgerdijazimi067@gmail.com1Ali Arshad Riahiarshad@ltr.ui.ac.ir2Ph.D. Graduate in Transcendent Philosophy, Department of Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranProfessor at the Department of Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranThis paper presents a comparative study of the views of Mullā Ṣadrā' and Ibn Sīnā regarding the concept of relation, with particular emphasis on elucidating two types of relation, namely, “categorical relation” and “illuminative relation”, in light of the fundamental Ṣadrian theory of copulative being in the Transcendent Philosophy. The present study demonstrates that Mullā Ṣadrā, while accepting the traditional classifications concerning the definition and quiddative properties of relation, creates a fundamental transformation in the ontological understanding of this category by presenting the theory of “copulative being”. According to this theory, relational being is a “non-singular” and “attaching” mode of being identical to connection and relation, which is a clear instance of “copulative being”. This basis provides the possibility both to distinguish and to establish a profound connection between categorical relation (as a quiddity whose essence contains dependence) and illuminative relation (as a purely existential connection). The authors argue that the theory of copulative being, by integrating the quiddative and existential dimensions of relation, removes the apparent duality between categorical and illuminative relations and reconceptualizes them as two levels of a single reality. They also state that the meaning of “relation” is also identical with existential connection. From the perspective of the reality, it is a single and simple attachment; however, when viewed from the standpoint of contingent beings, it appears as multiple and diverse and is, accordingly, described as relation. The extension of this illuminative relation to contingents causes the multiplicity of connections and, as a result, various proportions and relations. Dividing relation into unitive and dependent is the first step for classifying existential connections and relations.http://kherad.mullasadra.org/Article/53022categorical relation illuminative relation copulative connection beingper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812026-08314115126articleInvestigating Essential and Accidental Applications in Two-Dimensional Logic in Urmawī and Mullā ṢadrāFatemeh Ashourifateme.ashouri.748@gmail.com1Muhammadkazem Rezazadeh Joudirezazadehjoudi@iau.ac.ir2PhD Candidate in Islamic Philosophy and Kalam, Tehran Central Branch, Islamic Azad University, Tehran, IranAssistant Professor, Department of Islamic Philosophy and Kalam, Tehran Central Branch, Islamic Azad University, Tehran, IranSirāj al-Dīn Maḥmūd al-Urmawī, a distinguished logician of the seventh century (AH), exercised a profound influence on both his contemporaries and subsequent generations of logicians. By following Ibn Sīnā’s two-dimensional system of logic and expanding some of his own innovations, he played a significant role in the expansion of Avicennian logic among later scholars. One of the themes in Urmawī's works concerns the explanation of the notions of the essential and the accidental and their relation to the subject. On the one hand, similar to other logicians, he argues that every science has a subject whose essential accidents are investigated within that discipline. While explaining the necessity of the subject's being and the problems arising from homonymy in the meanings of essential accidents, he addresses the related disputes. On the other hand, in the discussions of universals and particulars, he investigates the applications of “essential and accidental” in the context of Isagoge. Here, using a library-based, descriptive-analytical method, the authors try to critically analyze the cases of essential and accidental applications from the perspective of Urmawī, Mullā Ṣadrā, and some later scholars.http://kherad.mullasadra.org/Article/53140Urmawī Mullā Ṣadrā Essential accidental Subject Isagoge