Idea

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1 - A Study of the Concomitants of the Psychological Aspect of the Theory of Ideas: Controversy in Mulls Sadra’s Defense of Ideas
Ali Shirvani Fatemeh Razizade

The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and fi More

The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and finally accept it in general. However, they have often interpreted it within the framework of their own philosophical system. Mulla Sadra believes that he has presented an interpretation of the theory of Ideas based on his own philosophical principles which is completely compatible with Plato’s intention. The question is, given the fact that the theory of Ideas is inconsistent with Mulla Sadra’s philosophical principles from many aspects, such as those related to his psychology, was his philosophical endeavor successful? The present research aims to provide an answer to this question through analyzing and exploring the psychological concomitants arising from this theory. Here, after a thorough investigation of the psychological dimensions and concomitants of this theory and explaining Mulla Sadra’s view and defense in this regard, the writers portray the inconsistencies between the psychological principles of the Transcendent Philosophy and the concomitants of the Platonic theory of Ideas while providing a general explanation of Sadrian psychology. Following this, they question Mulla Sadra’s strict defense of this theory. Finally, they conclude that Plato’s belief in the pre-eternity of the soul, his theory of reminiscence of knowledge, and the restriction of his psychology to rational immateriality and its separation from corporeal body, versus Mulla Sadra’s theory of the corporeal origination of the soul and his belief in the acquisition of knowledge and the copulative existence of the soul are among the most important differences between the philosophical schools of these two philosophers. As a result, any attempt to reconcile their views with each other would be futile. Manuscript profile

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2 - The Role of the Ideal Level of the Soul in Establishing the Soul-Body Relation in Mulla Sadra’s Philosophy
Mohammad Miri

Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a lin More

Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a link between the rational and corporeal levels to be necessary. Mulla Sadra’s graded view of human existence led him, firstly, to introduce Man as having three supreme (rational), low (material), and mid (Ideal) levels. Secondly, he maintained that Man’s Ideal and imaginal level is the link connecting the two higher and lower levels. In order to explain the place of Ideal level in human existence, he resorts to the principle of the “conformity between the macrocosm and microcosm” and considers the two rational and Ideal levels in the human microcosm to be similar to the Heaven and Throne in the macrocosm. As acknowledged by Mulla Sadra himself, he is greatly influenced by gnostics regarding the discussion of Man’s Ideal level. Manuscript profile

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3 - A Comparative Analysis of the Views of Farabi and Ibn Arabi concerning the Place of Ethics and Gnosis in their Utopia
Fereshteh Nadry Abyaneh

In this paper, by examining the ethical-gnostic identity of utopia in the views of Farabi (as the founder of Islamic philosophy) and Ibn Arabi (as the founder of Islamic gnosis), the writers portray the three main pillars of this state, namely, leadership, distinctive f More

In this paper, by examining the ethical-gnostic identity of utopia in the views of Farabi (as the founder of Islamic philosophy) and Ibn Arabi (as the founder of Islamic gnosis), the writers portray the three main pillars of this state, namely, leadership, distinctive feature, and the purpose behind its establishment based on the fundamental concepts of perfection, justice, and ultimate happiness. They also demonstrate that these concepts are realized in their most sublime form in the Mahdawi Medina. From among the other problems discussed in this research, we can refer to the emphasis on the place of the intellect and knowledge in this regard as well as the instances of non-utopian cities in the eyes of these two thinkers. A comparative analysis of the ideas of Farabi and Ibn Arabi indicates that, in spite of their similar views concerning the main pillars of utopia, the basic principles of their gnostic and philosophical ideas and thoughts in this respect are different. From among these differences we can refer to the place of the problem of utopia, the foundations of the development of this idea, the language used to present it, determining its referent and expressing the level of its transcendence, and the quality of believing in the necessity of the objective realization of utopia. Manuscript profile

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4 - A Study of the Relationship between the World of Pre-Existence and Platonic Ideas in Mulla Sadra
Ali Muhammed Sajedi

According to al-I‘raf Chapter: 172 of the Qur’an, known as verse of Mithaq (pledge), before his presence in this world, man had witnessed in an immaterial, simple, and all-intuitive realm some pure truths, following which he acknowledged the divinity of his God. However More

According to al-I‘raf Chapter: 172 of the Qur’an, known as verse of Mithaq (pledge), before his presence in this world, man had witnessed in an immaterial, simple, and all-intuitive realm some pure truths, following which he acknowledged the divinity of his God. However, after his fall in the human world and attachment to the body and cover of nature, he buried those pure jewels in worldly oblivion. This point is manifested in the works of Plato, the Greek divine philosopher, in his theory of the “Ideas” and the “theory of reminiscence”. The question rising here is: Can we find a relationship between the world of pledge (world of pre-existence) and Platonic Ideas, which have played an important role in explaining the differentiated knowledge of Almighty Truth of other than Him? The present research investigates the view of Mulla Sadra, the founder of the Transcendent Philosophy, in this regard following a descriptive-analytic method and intends to provide his response to the above question. In his view, the quality of man’s presence in that world was like the presence of his soul (spirit) in the world of intellects or the world of divine knowledge before its attachment to the body. At this level of being, he enjoys intellectual unity and all particular plural souls in an epitomized and simple form. Therefore, in Mulla Sadra’s view, the world of pre-existence is the divine area (world of divine knowledge). Based on this idea, he justifies the theory of reminiscence and equates the world of pledge with Platonic Ideas. It is necessary to note that Mulla Sadra initially explains the theory of Platonic Ideas based on his own philosophical principles (particularly the principles of the principiality, unity, and gradedness of being) and then, as discussed in this paper, confirms it as an indication of the world of pre-existence. Manuscript profile

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5 - A Comparative Study of Ibn Sina’s and Mulla Sadra’s Philosophical Principles of Intermediary Development Based on Religious Texts
Seyyed Sadra al-Din Taheri امينه احمدي

In religious sources, based on the logic of revelation, the development of the soul in the intermediate world is certain and impeccable. However, the quality of intermediary development and its probable inconsistency certain philosophical principles, such as the necessi More

In religious sources, based on the logic of revelation, the development of the soul in the intermediate world is certain and impeccable. However, the quality of intermediary development and its probable inconsistency certain philosophical principles, such as the necessity for any kind of development to be preceded by potency and motion and allocating them to matter, makes it necessary for this kind of development to be only possible based on religious (Shar‘i) principles. In other words, philosophers might not be able to demonstrate the possibility of the souls’ intermediary development on the basis of rational principles. In this paper, the writers initially examine the traditional proofs for intermediary development based on religious texts and then investigate it in the light of the fundamental principles proposed by two prominent Islamic philosophers, Ibn Sina and Mulla Sadra. After a comparative study of their views, the writers conclude that intermediary development is impossible based on both philosophers’ principles regarding motion. However, they also argue that, given Mulla Sadra’s view of the Ideal immateriality of the soul and his belief in the Ideal Otherworldly body, there is a more appropriate, but not sufficient, context for the posthumous development of the body. Manuscript profile

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6 - A Critical Analysis of Abdulrazzaq Lahiji’s View of the World of Suspended Ideas
Zakaria Baharnezhad

Believing or not believing in the world of suspended Ideas is one of the philosophical problems which affects philosophers’ approaches and methods in conducting their studies. Hence, it is necessary to examine this problem more profoundly following a new approach and be More

Believing or not believing in the world of suspended Ideas is one of the philosophical problems which affects philosophers’ approaches and methods in conducting their studies. Hence, it is necessary to examine this problem more profoundly following a new approach and benefitting from original and authentic sources. In the same vein, the present paper is intended to, firstly, present a clear picture of the “world of suspended Ideas” and its difference from “Platonic Ideas” in Suhrawardi’s view. Next, the author explains Hakim Abdulrazzaq Lahiji’s view of Suhrawardi’s world of suspended Ideas and presents his critique in this regard. Finally, he tries to respond to Lahiji’s criticisms. The author does not believe that he has covered all the details with respect to the theme of this paper; however, he can claim that no reliable research or critical study has ever been conducted on Hakim Lahiji’s view of the theory of suspended Ideas. Mulla Hadi Sabziwari, the theologian philosopher, provided some responses to Lahiji’s criticisms in his book of Asrar al-hikam; nevertheless, his responses are not conclusive, and they are very difficult to understand. It is hoped that this study opens the way for a new series of research activities in this regard. The author also hopes that future studies on the world of suspended Ideas will not suffer from the potential deficits of this study. Manuscript profile

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7 - A Critical Study of Hakim Sabziwari’s Innovative Arguments on the Trans-Substantial Motion
Hussein Ali Shidanshid Mohammad Hadi Tavakkoli

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas More

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas in heavenly souls, reasoning through the renewal of Ideas, reasoning through the unified origination of the world, reasoning through the purposiveness of nature, and reasoning through the shadow-like unity of the soul. The present paper is aimed to report, analyze, and criticize such arguments. The conducted study indicates that four of these arguments can be considered to be among his innovations. The philosophical significance of these four-fold arguments mainly arise from the fact that they manifest the place of the theory of the trans-substantial motion, have mutual interactions with other problems in the field of the Transcendent-Philosophy, promote scrutiny regarding the different aspects and effects of this theory, and demonstrate the harmony and consistency among the various sections of Sadrian Transcendent Philosophy. However, the mentioned arguments are neither simple and explicit nor capable of proving this theory based on a few premises. Manuscript profile

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8 - A Critical Study of the Differences Between Elemental and Ideal Bodies in Mullā Ṣadrā
Hosain Karimi

20.1001.1.15600874.1400.27.1.1.7

One of the classifications of the reality of the body in philosophical sources and works divides it into Ideal and elemental types. There is no conflict among contemporary philosophers regarding the essence of this division itself; however, they have referred to some di More

One of the classifications of the reality of the body in philosophical sources and works divides it into Ideal and elemental types. There is no conflict among contemporary philosophers regarding the essence of this division itself; however, they have referred to some differences between elemental and Ideal bodies, some of which are based on the principles related to the discussion of material and immaterial entities. Philosophers have provided different definitions for the material and immaterial. One of the important problems in the discussion of the differences between elemental and Ideal bodies is the problem of the existence of potency. Nevertheless, some other differences between them have been mentioned that cannot be completely based on the discussion of material and immaterial entities. Mullā Ṣadrā has extensively dealt with this philosophical problem in his works and referred to 15 differences between these two realities. The study of these differences can provide a better understanding of the reality of elemental and Ideal bodies. The present study indicates that some of these differences are correct; some are incorrect, and some others demand further explanation. Manuscript profile

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9 - Listener (Locus of Manifestation) and Source (Emanator) Intellects in Jawadi Amuli (with an Emphasis on Misbah Yazdi’s Views)
Rohollah Adineh Roghayeh Mosavi

20.1001.1.15600874.1400.27.1.4.0

The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for cla More

The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for clarifying the process of general perception. He views the intellect sometimes as a locus of manifestation or epiphany (listener) and sometimes as an emanator (source) of intellectual forms. Accordingly, each of the researchers and commentators of Sadrian philosophy has tried to justify the differences between the words he has used in some way. As a neo-Sadrian philosopher, Jawadi Amuli posits some discussions in his works that can introduce a new view of the process of rational perception. Following a descriptive-analytic method, the present study demonstrates that, Jawadi Amuli has directly referred to two types of rational perception and the necessity to separate them from each other. In one of them, the intellect is a listener, and the general perception is the result of conscious rational intuition and passivity of the soul. Here, perception is limited to a special group. In the other one, the intellect functions as a source, and the general perception is the outcome of mental and soulish activities. All people are capable of this kind of intellectual perception. Manuscript profile

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10 - Realism of Cyberspace: A Philosophical Analysis of Virtual Reality with an Emphasis on the Principles of the Transcendent Philosophy
Mahdi Ganjvar

20.1001.1.15600874.1400.27.1.5.1

From an ontological point of view, cyberspace should be considered a domain of original and effective reality which, given its vast growth, has exercised great influence on different aspects of modern human life. A study of the ontological dimensions of this realm of re More

From an ontological point of view, cyberspace should be considered a domain of original and effective reality which, given its vast growth, has exercised great influence on different aspects of modern human life. A study of the ontological dimensions of this realm of reality is important for different reasons. Undoubtedly, toady a significant part of human life is affected by the various manifestations of cyberspace. Moreover, this phenomenon has influenced multiple angles of human thought and behavior and introduced a new lifestyle for contemporary human beings and later generations. The present study, while investigating the virtual world from an ontological point of view and providing a metaphysical analysis of this realm, tries to rationally demonstrate that cyberspace is a real entity enjoying objectivity and truth relying on its effects on human nature and destiny. Later, based on the logical principle of “By their fruit you will recognize them”, the author first explains and emphasizes the objective effects and concomitants of cyberspace, and then discloses some angles of this secret and complicated reality based on Sadrian principles. The realism of cyberspace can suggest the idea that virtual reality is similar to a kind of existence in Islamic philosophy called the “world of Ideas” or the “world of quantitative forms”. This is because, irrespective of the differences between these two phenomena, virtual reality is also based on numbers and quantitative forms. Moreover, similar to the world of ideas, there is no trace of matter in this realm of being (cyberspace), whereas the effects and concomitants of matter can be witnessed there. The smallest philosophical outcome of exploring virtual reality is that, by revealing a realm of being including both immaterial and subtle forms, it prepares contemporary Man to perceive and experience “abstract truths” and accept holy, immaterial, and intangible affairs. Manuscript profile

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11 - A Critical Evaluation of Descartes’ Theory of Animal Mind Based on Sadrian Philosophy
Armin Mansouri Habibullah Danesh Shahraki zahra khazaie

20.1001.1.15600874.1401.27.4.5.1

Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has mad More

Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has made it difficult to provide an accurate explanation of the quality of animal life. Given his belief in the existence of two corporeal and immaterial intellectual substances for human beings, Descartes negates the existence of thought and intellection in animals for three reasons: lack of language, lack of creativity, and lack of awareness in animals. In other words, he only accepts the existence of corporeal life for animals and, thus, views animals as complex machines that lack mental life. This idea of Descartes is known as the “animal machine” notion. However, Mullā Ṣadrā analyzes animals in relation to the three material, Ideal, and intellectual levels of the world. Accordingly, he believes in the ideal immateriality of animal souls and explains mindfulness at the animal level based on this belief. Descartes’ animal machine hypothesis and the related three reasons are rejected based on the Ideal immateriality that Mullā Ṣadrā proves for animal souls. Manuscript profile

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12 - Trans-Substantial Motion of the Soul and its Consequences in the Sadrian Study of the Soul
Rouhollah Souri Hamed Komijani

20.1001.1.15600874.1401.28.1.5.8

The soul goes through elemental, natural, mineral, vegetative, animal (Ideal immateriality), and rational (intellectual immateriality) stages in the cradle of its fluid existence. Therefore, the soul’s belonging to the body is a part of its identity and, thus, it can be More

The soul goes through elemental, natural, mineral, vegetative, animal (Ideal immateriality), and rational (intellectual immateriality) stages in the cradle of its fluid existence. Therefore, the soul’s belonging to the body is a part of its identity and, thus, it can be said that the soul is a material-immaterial substance. Given the existential fluidity of the soul, Mullā Ṣadrā has reinterpreted its various characteristics. Accordingly, the soul’s faculties are levels of its continuous truth that flourish one after each other. Moreover, natural death is the result of the soul’s ontological gradedness and losing interest in elemental body. At some stages of this ontological becoming, the soul attains immateriality and, hence, its survival after death become necessary. Because gradedness and, as a result, attaining immateriality are essential to the soul, its incarnation and return to elemental body is unjustifiable. Therefore, after death, the soul begins its purgatorial life in an Ideal body that is created based on its moral habits, and the natural form that is created in the matter of elemental body opens the path towards purgatorial perfection before it. One of the most important consequences of the soul’s trans-substantial motion is its entrance into divine worlds and annihilation in active, attributive, and essential oneness. Interestingly enough, based on the trans-substantial motion, this significant achievement is possible at the moment of the soul’s belonging to elemental body and is not necessarily limited to the moment of occurrence of natural death. Manuscript profile

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13 - 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 Hessamifar

20.1001.1.15600874.1402.28.3.6.7

In 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 More

In 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

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14 - Effects of Ideal Immateriality in Islamic Philosophy
Shahabbodin Vahidi Mehrjardy Ehsan Kordi Ardakani Vahid Gerami

20.1001.1.15600874.1402.29.2.2.4

A significant problem in Islamic philosophy is investigating the various dimensions and aspects of immateriality in the view of philosophers. One of the most important problems in the discussion of immateriality is the acceptance or rejection of Ideal immateriality, whi More

A significant problem in Islamic philosophy is investigating the various dimensions and aspects of immateriality in the view of philosophers. One of the most important problems in the discussion of immateriality is the acceptance or rejection of Ideal immateriality, which has been one of the major concerns of Islamic philosophers in the course of history. Among them, Peripatetic philosophers accepted the world of intellects and rational immateriality by denying the Ideal world and Ideal immateriality and considered the faculty of imagination to be material. However, Suhrawardī and Mullā Ṣadrā tried to demonstrate the Ideal world based on their own philosophical principles. Suhrawardī believed in the disjunctive Ideal world, while Mullā Ṣadrā believed in the connected Ideal world and the immateriality of the faculty of imagination in addition to the disconnected Ideal world. The present study aims to examine the effects of Ideal immateriality in Islamic philosophy and its role in resolving philosophical intricate problems. Here, the authors have investigated eleven effects of Ideal immateriality in different philosophical fields including the resurrection of incomplete and average souls; lack of the need to study the spheres and accepting reincarnation in the discussion of resurrection; demonstration of corporeal resurrection; a correct and rational interpretation of vanity of sin, immateriality of animals’ souls and their resurrection; subsistence of particular perceptions after death; the link between the world of intellects and the material world; an accurate interpretation of the Holy Prophet’s dreams, unveilings, and ascent; a correct interpretation of the state of death, purgatory, and the hereafter; the interpretation of jinn in Illuminationist philosophy, and the subsistence of issuing forms for the soul. Manuscript profile

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