About Journal
The Quarterly of Kheradname-ye Sadra is the first specialized journal of philosophy in Iran. It is published by the Sadra Islamic Philosophy Institute in order to explain and analyze the ideas of Mulla Sadra, in particular, and disseminate Islamic philosophy in general. The first issue of this Journal was published on 21st April 1995 with a scientific-promotional rank. This Journal has provided an appropriate context for introducing the differences between Islamic philosophy and Greek or Western philosophies.
On 20th August 2006, Kheradname-ye Sadra succeeded in attaining the scientific-research rank from the Ministry of Sciences, Research, and Technology, and on 14th April 2009 it was indexed in the Inventory of Specialized Journals of the world in the field of philosophy.
This Quarterly welcomes papers in related fields from all thinkers and interested scholars in the field of Islamic philosophy.
The Editorial Board of Kheradname-ye Sadra consists of the following:
Grantee: The Sadra Islamic Philosophy Research Institute (SIPRIn)
Director and Editor-in-Chief: Professor Seyyed Mohammed Khamenei
Members of the Editorial Board:
Seyyed Mohammed Khamenei, Sadra Islamic Philosophy Research Institute (SIPRIn)
Gholamhossein Ibrahimi Dinani, Tehran University
Ahmad Ahmadi, Tehran University
Gholamreza A‘awani, Shahid Beheshti University
Reza Dawari Ardakani, Tehran University
Karim Mojtahedi, Tehran University
Seyyed Mostafa Mohaqqiq Damad, Shahid Beheshti University
Maqsoud Mohammadi, Islamic Azad University
Interested people can receive Kheradname-ye Sadra through the post by contacting the following phone number: 021 88153594.
Recent Articles
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Open Access Article
1 - Editor's Note
S. Mohammad KhameneiIssue 3 , Vol. 28 , Spring 2023مطالعه و پژوهش در تحولات و تغییرات اجتماعی و رفتارهای گروهی و جمعی افراد در یک جامعه نشان میدهد که همانگونه که انگیزه‌ها و رفتارهای افراد بشر همه معلول برداشتها و اعتقادهای شخص آنهاست ـ‌که به آن جهانبینی یا فرهنگ نام میدهیم‌ـ جوامع بشری هم مانند افراد و اشخاص، در رفتاره Moreمطالعه و پژوهش در تحولات و تغییرات اجتماعی و رفتارهای گروهی و جمعی افراد در یک جامعه نشان میدهد که همانگونه که انگیزه‌ها و رفتارهای افراد بشر همه معلول برداشتها و اعتقادهای شخص آنهاست ـ‌که به آن جهانبینی یا فرهنگ نام میدهیم‌ـ جوامع بشری هم مانند افراد و اشخاص، در رفتارهای اجتماعی و پدیده‌های تاریخی که می‌آفرینند همواره تحت تأثیر فرهنگ، یعنی همان برداشتهای ذهنی خود از واقع خارج میباشند. هزاران سال تحمل استبداد شاهی در کشور ما، همه برخاسته از اعتقاد مردم به حقانیت استبداد شاهان و لزوم اطاعت و بردگی آنان بود، و بالعکس، اصل آزادگی و حُریّت انسان و این اعتقاد اسلامی که «لاتَکُن عبد غیرک...» یعنی «برده هیچکس مباش» و آموزه‌های مانند آن، سبب شد که ملت سرافراز ایران براهنمایی روحانیت شیعه، بنای کهنه شاهنشاهی و اصل بردگی مردم را براندازد و بجای آن اصل کرامت انسان و آزادی او و احترام به اراده و رأی و انتخاب را بگذارد و این نمونه‌یی از تأثیر تفکر و فرهنگ یک جامعه در تحولات و تغییرات اجتماعی و حتی تغییر مسیر تاریخ بود. متأسفانه، پس از انقلاب و برپایی نظام اسلامی، دولتها و مجلس شورای اسلامی انقلابی نه فقط در رشد و تکامل معرفت جامعه و بینش اجتماعی، یعنی فرهنگ مردم کاری چندان نکردند، بلکه روزبروز در سیر مصوّبات و اقدامات آنان، توجه و اهتمام به اهمیت تربیت مردم و کمک به شعور سیاسی و اجتماعی (فرهنگ) آنان کمتر شد و از آن چیزی جز یک نام در برنامه‌های سالانه و چندسالانه باقی نماند و مختصر عنایت دولتها و مجلس و بودجه اندکی که بعنوان فرهنگ مقرر میشد، عملاً به ورزش فوتبال و اموری کم ارزش دیگر رسید و حکمت و عقلانیت و معرفت اجتماعی محروم ماند. تمام تحولات سوء و زیانبار و پدیده‌های براندازانۀ سالهای اخیر و رواج قانون‌شکنی و بی‌حجابی زنان که امروز عادی شده، همه ناشی از کم‌توجهی اولیاء امور به لزوم رشد عقلانیت و فرهنگ انقلابی مردم بوده و نقش حساس و مهم فرهنگ و بینش اجتماعی در حفظ نظام اسلامی و پیشیگری از انحراف سیاسی مردم، فراموش شده است. Manuscript profile -
Open Access Article
2 - A Study of Ibn Sīnā’s Argument on the Accidental Nature of Unity in Ilāhīyyāt al-Shifā’
Mihammadhadi TavakoliIssue 3 , Vol. 28 , Spring 2023According to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequ MoreAccording to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequences of the above theory, he tried to reject it. Ibn Sīnā has extensively investigated the theory of the one’s being a substance and Aristotle’s related criticisms in the ilāhīyyāt section of al-Shifā’. Unlike Aristotle, he has not merely referred to the one’s being a predicate and, rather, through a lengthy and complex argument, has tried to demonstrate that unity, as the source of the derivation of the one, is a necessary accident. Ibn Sīnā’ argument is prone to criticism from different aspects, the most important of which is the confusion of categorical and analytic accidents with each other. Unity is merely an analytic accident, and Ibn Sīnā’s argument is incapable of demonstrating its being a categorical accident. Manuscript profile -
Open Access Article
3 - An Analysis of the Ascension of the Holy Prophet (ṣ) of Islam Based on the Philosophical Principles of Ibn Sīnā and Mullā Ṣadrā
Maryam Samadieh Abdulrazzaq HessamifarIssue 3 , Vol. 28 , Spring 2023In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a MoreIn the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a very long distance in a moment. Thus, it was intellectual and spiritual. In other words, as the route of the Prophet’s ascension passed through immaterial worlds, one cannot consider this journey a corporeal one. However, Mullā Ṣadrā explicitly speaks of the corporeal quality of the Prophet’s presence in ascension. He believes in the corporeal presence of the Prophet (ṣ) in his heavenly journey as well as the corporeal nature of what happened to him in the night of ascension. Nevertheless, their corporeality is in proportion to the worlds in which the Prophet (ṣ) travelled. Mullā Ṣadrā considers three types of body for human beings: rational, Ideal, and elemental. He maintains that earthly journey is of the elemental type, and heavenly journey is of the Ideal and rational types. He also believes that the Prophet (ṣ) wore the corporeal attire in conformity with the worlds to and through which he travelled. This paper investigates and analyzes the quality of the Prophet’s presence in the night of ascension and the otherworldly things that happened to him during that night following a descriptive-analytic approach and based on the views of Ibn Sīnā and Mullā Ṣadrā. Manuscript profile -
Open Access Article
4 - Principles of Sensibility of Being in the Transcendent Philosophy and its Effects on the Sustainable Development of the Environment
Laela Nikooienejad Ahmad ShahgoliIssue 3 , Vol. 28 , Spring 2023The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes MoreThe environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes that nature, objects, and inanimate bodies enjoy knowledge and intelligence; therefore, the Transcendent Philosophy follows a holy approach to nature. Accordingly, in this paper, the authors have tried to highlight the moral beliefs that could lead to sustainable development in the environment by emphasizing their divine-philosophical bases through resorting to firsthand sources by and on Mullā Ṣadrā and employing rational analysis and explanation. The findings of this study indicate that a scrutinizing rereading of the sources on the Transcendent Philosophy, which provides a comprehensive philosophical interpretation of various issues based on Qur’ānic verses and traditions, can contribute to protecting the environment. This is because, based on some principles such as the principiality of existence, gradedness of existence, commensurability of the cause and effect, and the nature’s being a manifestation of higher worlds, it is possible to regain the lost respect for nature and its dignity, which have been developed based on the holy perspective of religions and philosophical schools, and prevent the destruction of nature and, following it, the death of human life. Manuscript profile -
Open Access Article
5 - Solutions of Mullā Hādī Sabziwārī and Ḥassanzādeh Āmulī to the Dilemma of Agent-by-Foreknowledge in Mullā Ṣadrā’s Philosophy
Naeimeh NajmiNejad Ahmad GhafariIssue 3 , Vol. 28 , Spring 2023The discussion of divine activity and the quality of the creation of existents has always been a challenging discussion, and different thinkers have provided different views, each based on their philosophical thoughts. Among them, Mullā Ṣadrā has sometimes acknowledged MoreThe discussion of divine activity and the quality of the creation of existents has always been a challenging discussion, and different thinkers have provided different views, each based on their philosophical thoughts. Among them, Mullā Ṣadrā has sometimes acknowledged agent-by-foreknowledge and sometimes agent-by-self-manifestation regarding the quality of God’s Agency in his various works. These two apparently contradictory views have made the commentators of his works to try to reveal his ultimate intention. This paper, which has been written following a descriptive analytic method, discusses the views of Mullā Hādī Sabziwārī and Ḥassanzādeh Āmulī as two of the important commentators of the Transcendent Philosophy and concludes that, through referring agent-by-self-manifestation to providence in its general sense, Sabziwārī tries to reconcile these two views. However, with his particular interpretation of the Peripatetics’ view of God’s agency, Ḥassanzādeh Āmulī equates agent-by-foreknowledge with agent-by-self-manifestation. Nevertheless, the authors believe that the main basis of agent-by-foreknowledge that has persuaded Mullā Ṣadrā to acknowledge it is active knowledge. For this reason, by accepting agent-by-foreknowledge, he agrees with such affairs as the addition of knowledge to essence, which the Peripatetics have suggested in this regard. Accordingly, we can conclude from Mullā Ṣadrā’s different statements about the quality of divine agency that his view is based on active knowledge, which also exists in agent-by-foreknowledge. Hence, he speaks of agency-by-foreknowledge in relation to God’s Activity, which is consistent with agent-by-self-knowledge. Manuscript profile -
Open Access Article
6 - Spiritual Journey Based on Dialectical Wayfaring in Plato’s Philosophy and its Compatibility with Gnostic Journeys
Atiye Zandieh Leila EftekhariIssue 3 , Vol. 28 , Spring 2023In Plato’s philosophy and Islamic gnostic tradition, the world and Man enjoy two corporeal and spiritual dimensions. Man’s spiritual dimension can have ascending and descending journeys in the worlds of being. In Islamic gnosis, going through the levels of being – the f MoreIn Plato’s philosophy and Islamic gnostic tradition, the world and Man enjoy two corporeal and spiritual dimensions. Man’s spiritual dimension can have ascending and descending journeys in the worlds of being. In Islamic gnosis, going through the levels of being – the five divine presences – has been explained by resorting to the four-fold journeys, which include moving from the creature to the truth, traversing the truth, moving from the truth to the creature and, finally, travelling with the truth in the creature. The spiritual journey in Plato’s philosophy can be explained by using the dialectical wayfaring, analogy of the divided line, and the allegory of the cave. Plato generally dealt with this spiritual journey and did not intend to classify its levels. However, his views can be formulated in a way to conform to these four journeys. In this way, spiritual journey in Plato’s philosophy will include the following four stages: moving from shadows to the world of Ideas, traveling through the Ideas, moving from the world of Ideas to the world of sensibles and, finally, traveling with the Ideas in shadows. Therefore, given the differences between these two schools of thought regarding their views of the highest levels of being and the perfect Man, the first, second, and fourth journeys can be more clearly matched with each other. The third journey can also be matched with one of them but not as clearly as the other three. Gnostics’ religious views, their emphasis on ascetic practice and purification of the soul, and the long time interval between these two systems of thought have resulted in a number of great differences between them. Manuscript profile -
Open Access Article
7 - A Study of the Quality of Abstraction of Philosophical Concepts Based on the Principles of the Transcendent Philosophy
Mojtaba Rahmanian Koushkaki Mohsen Heidari Seyyed Mohammad MusawyIssue 3 , Vol. 28 , Spring 2023The common view is that philosophical concepts, such as existence, unity, causality, and necessity, have no objective existence and, even if they have, Man is not capable of perceiving them. This is because Man’s encounter with the world of sensibles is through the sens MoreThe common view is that philosophical concepts, such as existence, unity, causality, and necessity, have no objective existence and, even if they have, Man is not capable of perceiving them. This is because Man’s encounter with the world of sensibles is through the senses, which can only perceive sensible qualities of objects and are not even capable of perceiving all accidents. Based on these two points, the abstraction of philosophical concepts from external sensible realities seems to be totally impossible. Following a descriptive-analytic method and based on some of the principles of the Transcendent Philosophy, including the subsistence and affirmation of philosophical concepts in the outside and the quality of the existence of the soul and the quality of perceiving it, this study is intended to demonstrate that philosophical concepts are attained directly and without any intermediary from the heart of sensory perceptions. Although this theory does not exist in Mullā Ṣadrā’s works, his philosophical principles fittingly provide the context for such an explanation. Manuscript profile -
Open Access Article
8 - Mullā Ṣadrā’s Strategies for Reducing Death Anxiety and its Philosophical Principles
Manouchehr Shaminezhad Hossein Atrak Mohsen JahedIssue 3 , Vol. 28 , Spring 2023The present study investigates Mullā Ṣadrā’s strategies for treating death anxiety and its philosophical foundations. It also aims to suggest some philosophical and ontological strategies to decrease modern Man’s anxiety when thinking about death based on some of Mullā MoreThe present study investigates Mullā Ṣadrā’s strategies for treating death anxiety and its philosophical foundations. It also aims to suggest some philosophical and ontological strategies to decrease modern Man’s anxiety when thinking about death based on some of Mullā Ṣadrā’s philosophical principles, such as the principiality of existence, the union of the intellect with intelligible, the trans-substantial motion, theism, religiosity, and believing in the Hereafter. According to Sadrian philosophy, Man’s life is meaningful and purposeful, and being has been created based on divine emanation. The human soul is corporeally-originated; however, its essence changes because of its union with the intelligible and its own trans-substantial motion and attains higher levels of being though going through different existential grades. This developmental move continues until reaching the origin of being and does not end with death. It also grants meaning to Man’s life and decreases their death anxiety. Mullā Ṣadrā is an existential philosopher who advocates a supernaturalist, theistic, and procedural approach to death. The reality of death in Mullā Ṣadrā’s philosophy is a part of Man’s process of existential development. Some of the strategies that can be inferred from his philosophy to reduce death anxiety include following a teleological approach to the world, being’s view of God as pure connection, believing in the Hereafter and Man’s resurrection after corporeal death, advocating ontological evolution, and having a developmental view of death. Manuscript profile
Most Viewed Articles
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Open Access Article
1 - Sources of Knowledge in Mulla Sadra
Mahdi Zakeri Hossein EmadzadehIssue 3 , Vol. 22 , Spring 2017In the Transcendent Philosophy, valid knowledge sources include: external senses, internal senses, intellect, intuition, testimony, and tradition. In Mulla Sadra’s view, the first source of knowledge acquisition is external senses, and common sense is the most important MoreIn the Transcendent Philosophy, valid knowledge sources include: external senses, internal senses, intellect, intuition, testimony, and tradition. In Mulla Sadra’s view, the first source of knowledge acquisition is external senses, and common sense is the most important internal sense of human beings. The intellect which distinguishes Man from other beings has a limit which restricts the magnitude of knowledge acquisition. Mulla Sadra divides the intellect into theoretical and practical types and, while considering both of them as knowledge sources, he sees their difference in their objects. It is only intuition which can access anything that is recognizable. Testimony, if widely transmitted and related to sensible affairs, is valid as a dependent knowledge source, and a transmitted reason, particularly in religious discussions, is an independent and infallible source. Manuscript profile -
Open Access Article
2 - Negation through the Denial of Subject: A Study of Khwajah Nair’s View
Seyyed Mahmoud Yousef SaniIssue 2 , Vol. 21 , Winter 2016Aristotle’s view regarding the emptiness or non-emptiness of the terms of propositions has been interpreted in two ways. In one of them, the terms of propositions always include an existing individual or some existing individuals and are non-empty. Therefore, in negativ MoreAristotle’s view regarding the emptiness or non-emptiness of the terms of propositions has been interpreted in two ways. In one of them, the terms of propositions always include an existing individual or some existing individuals and are non-empty. Therefore, in negative propositions, the collection of the individuals of the subject is never an empty collection either. Hence, there is no difference between negative and affirmative propositions regarding the necessity of the existence of individuals for their subjects. According to the other interpretation, in any proposition, whether negative or affirmative, its components should be first conceived and come into being through a mental existence. Then, if the proposition is an affirmative one, in addition to this mental concept, there should be an existing or supposedly existing individual to receive an affirmative judgment. However, in case of a negative proposition, except the mental existence of the proposition, which is necessary for passing judgment, there is no need for an existing or supposedly existing individual to receive the predicate attribute. Hence, there is a difference between affirmative and negative propositions in this regard. In his interpretation of negative propositions, Khwajah Nasir Tusi has paid attention to both aspects and considered each of the two interpretations to be correct in its own right. The first interpretation is ruled as a correct one given the propositions which are used in different sciences – and these propositions always depend on external truths. Moreover, the second interpretation is correct due to the absoluteness aspect of negative propositions, and also because a non-existent entity cannot be qualified with any quality, including the predicate attribute, since it is non-existent. Manuscript profile -
Open Access Article
3 - Manifestation of Sadrian Philosophy in Islamic Architecture
Behrooz ‘Avazpoor Bahman Namvar Motlagh Saina Mohammadi KhabazanIssue 1 , Vol. 20 , Autumn 2014Mulla Sadra’s philosophical thoughts profoundly influenced the development of art, in general, and the architecture of his time, in particular. Therefore, it seems necessary to carefully examine and discuss his ideas and theories in this regard in order to have a better MoreMulla Sadra’s philosophical thoughts profoundly influenced the development of art, in general, and the architecture of his time, in particular. Therefore, it seems necessary to carefully examine and discuss his ideas and theories in this regard in order to have a better and more accurate understanding of the art and architecture of that period. Since the concept of imagination plays a basic role in the definition of Islamic art from the point of view of Mulla Sadra and other Islamic philosophers and gnostics, in this paper the writers firstly deal with a part of his philosophy that explains this concept. Following this, they will refer to the role and place of imagination in art works in their general sense and explore the actualization of such works in the field of architecture, particularly, those of the Safavid era. Imagination plays such a central role in this discussion that one can define Islamic art in its general sense as the manifestation of an intelligible matter in a sensible one through active imagination. Manuscript profile -
Open Access Article
4 - Mulla Sadra on Oneness of Being
Seyyed Morteza Hosseini Shahroudi Mohammad Ali VatandoustIssue 4 , Vol. 19 , Summer 2014In the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Al MoreIn the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Almighty Necessary and considered other than Him to be the emanations and different forms of the Necessary Single Existence. The writers of this paper intend to present Mulla Sadra’s ultimate theory on the oneness of being and reveal the identity of the oneness of being in the Transcendent Philosophy with gnostics’ idea of this concept. Manuscript profile -
Open Access Article
5 - Philosophical Principles of Human Training in the Transcendent Philosophy
Seyyed Mehdi Mirhadi Hassanali Bakhtiyar Nasrabadi Mohammad NajafiIssue 2 , Vol. 22 , Winter 2017Following an analytic-deductive method, this paper is intended to provide a plan of the consequences of Mulla Sadra’s philosophical approach in the field of education. This plan can portray a framework and perspective of divine and religious training in the poisoned and MoreFollowing an analytic-deductive method, this paper is intended to provide a plan of the consequences of Mulla Sadra’s philosophical approach in the field of education. This plan can portray a framework and perspective of divine and religious training in the poisoned and crisis-stricken atmosphere of secular educational system before our eyes. Feeding on the source of Qur’anic revelation and traditions and synthesizing reasoning and intuition have granted a particular status to Sadrian philosophy. Mulla Sadra’s innovation with regard to posing the attached identity of the soul, while solving the secret of the relationship between the body and the soul, demonstrates the possibility of the essential change of the soul (as opposed to the changes in the accidents of the soul) and clarifies the rational necessity of training. In his plan of philosophical anthropology, the soul needs the body not only for its origination but also for the realization of its identity. The body is the realm of the appearance of the soul, the loci of its acts, and Man’s only asset for creating their own identity. It also plays a complex and unique role in the process of human training. Developing a clear picture of the quality of the change of a material existent (seed) into an eternal and immaterial human could decipher his theory of the trans-substantial motion and explain the truth of education. Eventually, through presenting the theory of corporeal origination and spiritual subsistence of the soul, Mulla Sadra demonstrates that the realm of human training enjoys an amazingly profound and infinite magnitude. Manuscript profile -
Open Access Article
6 - Foreword
Seyyed Mohammad KhameneiIssue 4 , Vol. 22 , Summer 2017 -
Open Access Article
7 - Ibn Sina and Mulla Sadra on the Soul-Body Relation: An Evaluation of the Efficiency of their Principles in Attaining their Ends
Furugh al-Sadat RahimpoorIssue 3 , Vol. 22 , Spring 2017One of the differences between Ibn Sina and Mulla Sadra in the field of anthropology pertains to their approach to soul-body relation. This difference is rooted in the principles underlying the philosophical school of each of them. The soul-body relation, according to M MoreOne of the differences between Ibn Sina and Mulla Sadra in the field of anthropology pertains to their approach to soul-body relation. This difference is rooted in the principles underlying the philosophical school of each of them. The soul-body relation, according to Mulla Sadra, is an essential and existential relation, which is the reason why he argues for the elemental body functioning as the material cause of the soul’s physical level. In contrast, based on Ibn Sina’s views, the soul needs the body merely for the acquisition of existential perfections and not for its very existence. Moreover, he maintains that there is no essential causation between the body and the soul. Next, Ibn Sina holds that the soul and the body enjoy composition by way of unification, and so does Mulla Sadra; however, he maintains that it is only through accepting some of the basic principles of the Transcendent Philosophy that one can justify this union. The next problem is that if the body and the soul have an ontological relationship with each other rather than an accidental one, is it possible for the soul’s dependence on the body to be disrupted? Besides, if it is certainly obvious that the soul is graded, should one not consider the body to be graded so that it could maintain its unity with the soul at its different levels? Due to the differences between the underlying principles of their philosophies, Mulla Sadra and Ibn Sina provide different responses to the above questions. This paper aims to study such responses analytically and evaluate the efficiency of these underlying principles in addressing their intended targets. Manuscript profile -
Open Access Article
8 - Mulla Sadra: From General Gradation to Particular Oneness
Abdolali Shokr Morteza HamediIssue 2 , Vol. 22 , Winter 2017The term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. MoreThe term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. Suhrawardi, who paved the way for particular gradation in Mulla Sadra’s philosophy, considered existence to be mentally-posited. Thus he turned to gradation in essence and quiddity; a theory which was not accepted by Mulla Sadra and Peripatetic philosophers. If principiality, unity, and gradation of existence constitute the three main pillars of the Transcendent Philosophy, particular gradation and particularly particular gradation complete the Sadrian school of philosophy and signify the peak of its excellence. Mulla Sadra initially proposed particular gradation in order to reject general gradation and the theory of the difference of beings. Then he tried to provide a new interpretation for it in comparison to the Illuminationist particular gradation. While rejecting this kind of gradation and through being inspired by gnostic thoughts and the revealed Qur’anic verses, he introduced a particularly particular gradation to justify the multiplicity of existents and provide a new interpretation of oneness which is in line with gnostic oneness. Manuscript profile -
Open Access Article
9 - Different Types of Intellect in Mulla Hadi Sabziwari’s View
Seyyed Mohammad Hosseini Nik Seyyed Hashem Golestani Fathali AkbariIssue 1 , Vol. 24 , Autumn 2018There are several different interpretations of the intellect, and a number of different duties, types, and levels have been attributed to it in conformity with each interpretation. Among them, reference can be made to fitri intellect, theoretical intellect, practical in MoreThere are several different interpretations of the intellect, and a number of different duties, types, and levels have been attributed to it in conformity with each interpretation. Among them, reference can be made to fitri intellect, theoretical intellect, practical intellect, universal intellect, active intellect, basis for obligation, etc. In the same vein, gnostics and sufis have even referred to obligation and escape from the intellect. In this paper, following an analytic-descriptive method and based on a new ontological and epistemological division, the writers have tried to examine the different types of the intellect from the viewpoint of Mulla Hadi Sabziwari. In the ontology of the intellect, this concept is considered as a level of existence or an existent which is discussed in the framework of universal intellects, particular intellects, and the ten-fold intellects. Moreover, the relationships and differences between them are explained therein. From an epistemological approach, the intellect is viewed as Man’s faculty of perception. The writers also explore the natural intellect, empirical intellect, theoretical intellect, and practical intellect and their levels, the simple intellect, and the differentiated intellect alongside the epistemology of the intellect. The findings of this study indicate that, when explaining the different types of the intellect, we sometimes deal with the human intellect (levels of the rational souls, particular intellect, or livelihood intellect) and sometimes with non-human intellects (universal separate intellects) and, since the ascended and descended intellects are two levels of the same species, they connect with each other in the arches of ascent and descent. The findings also reveal that the intellect which gnostics usually reproach is the imperfect particular intellect, which is under the influence of fanciful thoughts, and it is the habitual and natural intellect which is the criterion for obligation. Manuscript profile -
Open Access Article
10 - Ontology of Imagination in Ibn Sina and Mulla Sadra
Mohsen HabibiIssue 1 , Vol. 22 , Autumn 2016The faculty of imagination is considered to be among the inner faculties of the soul by Ibn Sina and Mulla Sadra. Ibn Sina considered it material in nature, while Mulla Sadra maintained that it was immaterial, and both adduced some arguments to support their views in th MoreThe faculty of imagination is considered to be among the inner faculties of the soul by Ibn Sina and Mulla Sadra. Ibn Sina considered it material in nature, while Mulla Sadra maintained that it was immaterial, and both adduced some arguments to support their views in this regard. In considering imagination as material, Ibn Sina had to deal with some serious philosophical problems such as corporeal resurrection and preservation of certain souls. While responding to his arguments, Mulla Sadra provided several arguments in order to demonstrate his own stand on this issue. On evaluating the arguments of these two philosophers, the author finds Mulla Sadra’s position to be more acceptable than that of Ibn Sina. Moreover, by confirming the immateriality of the faculty of imagination, Mulla Sadra had several achievements such as justifying the preservation of memory during old ages and some other meta-psychological problems and demonstrating ascension, corporeal resurrection, and subsistence of simple human souls, which Ibn Sina also sought to resolve. Therefore, it can be concluded that Mulla Sadra’s theory regarding the immateriality of imagination is more functional and can facilitate the process of adducing rational justifications and arguments for some religious beliefs. Manuscript profile
