List of Articles Sadrian philosophy

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  1 - 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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  2 - Manifestation of Sadrian Philosophy in Imam Khomeini’s Glosses on Qayṣarī’s Introduction
  Gholamreza Hosseinpour
  20.1001.1.15600874.1401.27.4.7.3
  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul usi More

  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul using a philosophical language. Imam Khomeini has criticized Qayṣarī’s explanation in a commentary based on the Transcendent Philosophy. At the end of the same chapter, Qayṣarī has mentioned some points about the meaning of individuation and its types. In another commentary, Imam Khomeini has provided an accurate explanation of different types of individuation using a gnostic language. This meaning of individuation and its types as discussed by Qayṣarī has been almost completely propounded in the third chapter of the fourth level of general affairs in al-Asfār, which reflects the great influence of Ibn ‘Arabī’s gnostic tradition, in general, and Qayṣarī’s Introduction, in particular, on Mullā Ṣadrā’s philosophy. In Qayṣarī’s view, accidents must function as the differentia of substances while, in the view of Mullā Ṣadrā and, following him, Imam Khomeini, Substance is the differentia of substance and not accident. Qayṣarī believes that sometimes individuation is the same as essence and sometimes an addition to it. Nevertheless, Imam Khomeini maintains that individuation does not essentially apply to the essence of Almighty Truth because it is among the effects of attributive manifestations. However, what enjoys the oneness of all individuations is the supreme name and perfect Man. The main purpose of this paper is to provide an accurate explanation, analysis, and criticism of Qayṣarī’s Introduction and Imam Khomeini’s commentary on this work. Imam Khomeini has criticized Qayṣarī in one commentary based on the Sadrian philosophy and, in another one, has discussed his own standpoints based on, in fact, a part of al-Asfār. Manuscript profile
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  3 - Explaining Horizontal Pluralities in the Vertical Worlds of Existence Based on Sadrian Philosophy
  Ali Sedaghat Hasan Fathzadeh
  20.1001.1.15600874.1402.28.4.7.0
  Based on the principle of the gradation of existence in Sadrian philosophy, the world of being enjoys a vertical system that extends from the highest point to the lowest levels, and each existent possesses a specific degree of existential intensity and weakness. The acc More

  Based on the principle of the gradation of existence in Sadrian philosophy, the world of being enjoys a vertical system that extends from the highest point to the lowest levels, and each existent possesses a specific degree of existential intensity and weakness. The acceptance of this principle in Sadrian philosophy alongside one’s observations in our surrounding world of horizontal existents with no cause-effect relation, such as a stone and a tree, gave rise to an important question in the post-Sadrian period: How can these two truths come together in one place? The responses to these questions during the last 400 years have resulted in some disagreements among commentators of Mullā Ṣadrā’s works. In this study, the authors aim to demonstrate that the acceptance of the vertical and graded system of existence is not in conflict with accepting horizontal pluralities, and what is accepted in Sadrian graded existence is a differential system among all existence and not merely a cause-effect system. The key to the understanding of horizontal pluralities in Sadrian philosophy must be found in the discussion of archetypes and their additions. In presenting his own system of emanations, Mullā Ṣadrā has been greatly influenced by Suhrawardī’s philosophy and defended the quality of the emanation of archetypes at different occasions. Archetypes are the same horizontal intellects the acceptance of which is equal to resolving the problem of horizontal pluralities in all vertical worlds of existence. Manuscript profile