Transcendent Philosophy

Open Access Article

1 - The Transcendent Philosophy and a Fortiori Logic
Mahmud Zeraatpishe

On which logic is the Transcendent Philosophy based? In response to this important question, this paper refers to a fortiori logic. This logic not only reveals the effect of the graded levels of existence on the structure of propositions and judgments but also explains More

On which logic is the Transcendent Philosophy based? In response to this important question, this paper refers to a fortiori logic. This logic not only reveals the effect of the graded levels of existence on the structure of propositions and judgments but also explains the propositions inferred from the comparison of existential and non-existential affairs. The important point here is that a fortiori logic can be traced in many of the Qur’anic verses. This paper presupposes that the historical development of Islamic philosophy, from the Peripatetic philosophy to the Transcendent Philosophy with the intention to justify religious statements, indicates the similarity between the logic inherent in its structure with the logic derived from religious texts. The truth of this assumption marks the obvious effect of Islam on the Transcendent Philosophy, through which we can properly justify the use of the attribute of “Islamic” for this philosophy. Manuscript profile

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2 - A Study of the Logic of Mulla Sadra’s Four-Fold Journeys and their Implications for a New and Comprehensive Pattern for Explaining the Stages of Intellectual Thought
ابراهیم خانی Majid Sadeghi Hasan abadi Mehdi Emam Jome

The four-fold gnostic journeys provide a well-known model for explaining the stages of tawhidi (monotheistic) wayfaring. However, a study of the logic of such journeys and an investigation of the reasons for dividing mystic wayfaring into these four-fold stages reveals More

The four-fold gnostic journeys provide a well-known model for explaining the stages of tawhidi (monotheistic) wayfaring. However, a study of the logic of such journeys and an investigation of the reasons for dividing mystic wayfaring into these four-fold stages reveals that this model enjoys a desirable capacity for clarifying the stages of thinking in theoretical wayfaring. In this paper, in order to provide an extensive explanation of the model of four-fold journeys for thought, the writers initially explore their logic through referring to the background of the four-fold gnostic journeys. After clarifying the essence of these journeys, they demonstrate that the stages of desirable thinking in the process of solving any scientific problem could consist of the same stages as the four gnostic journeys. Following a detailed explanation of this similarity, the four journeys of thought in Sadrian philosophy and in relation to the problem of anthropology are briefly explored. Finally, the writers examine some of the general principles of the model of the four-fold journeys in the realm of thinking and elaborate on the educational advantages of using this particular model. Manuscript profile

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3 - An Analytic Study of the Arguments for the Necessity of Corporeal Dimension of Man in Mullā Ṣadrā
Hadi Jafary Ali Arshad Riahi

Philosophical anthropology is one of the important and interesting categories which has attracted the attention of philosophers since the beginning of the history of philosophy. As one of the distinguished philosophers of the world of Islam, Mullā Ṣadrā has paid particu More

Philosophical anthropology is one of the important and interesting categories which has attracted the attention of philosophers since the beginning of the history of philosophy. As one of the distinguished philosophers of the world of Islam, Mullā Ṣadrā has paid particular attention to Man and the related problems. One of the important issues in the realm of anthropology is Man’s corporeal dimension and the relevant issues. This paper deals with the necessity of the corporeal dimension of human beings in the view of Mullā Ṣadrā. The authors conclude that this necessity can be demonstrated in the light of some of the philosophical principles of Mullā Ṣadrā such as commensurability, gradation of existence, corporeal origination and spiritual subsistence of the soul, possibility of the lower, Man’s potency for receiving trust, as well as the principle of opposition and some others. They also argue that in Mullā Ṣadrā’s view, the corporeal dimension is in fact necessary for developing a human identity and promoting and perfecting human existence. Manuscript profile

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4 - Anthropological Bases of Sadrian Philosophy for the Interaction of Religious Sciences and Psychology
Mohammad Sadeq Fazeli Askar Dirbaz

20.1001.1.15600874.1400.26.4.5.4

The interactions between religious and modern sciences is presently one of the concerns of Islamic societies. This study investigates the anthropological principles of Sadrian philosophy based on which religious sciences and psychology can interact and exchange knowledg More

The interactions between religious and modern sciences is presently one of the concerns of Islamic societies. This study investigates the anthropological principles of Sadrian philosophy based on which religious sciences and psychology can interact and exchange knowledge with each other. In other words, it aims to demonstrate the interactions between religious sciences and modern psychology in the context of philosophical anthropology as one of the scientific foundations of these two disciplines. Following the library and content analysis methods, the researchers conclude that Sadrian philosophy, because of its anthropological principles in the two general realms of “cognitive science” and “cognitive concept”, provides an appropriate context for the exchange of data between religious sciences and psychology. Philosophical anthropology provides the necessary context for the mutual relationship between these sciences in “cognitive science” through the correct explanation of the purposes, methods, instruments, sources, structures, and criteria of religious sciences and psychology. In the context of conceptology, Sadrian philosophy has created an appropriate interactive context for the exchange of conceptual science between these disciplines through the explanation of quiddity and employment of such concepts as motivation, love, and meaning of life from an anthropological viewpoint. Manuscript profile

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5 - A Philosophical Reading of the Social Dimension of Perfect Man in Nahj al-Balāghah Based on Transcendent Philosophy
sayyed mohammad ali mirdamadi , sayyed mahdi emami jomae Majid Sadeghi Hasan abadi

20.1001.1.15600874.1400.26.4.8.7

This paper aims to provide a general picture of the social dimension of perfect Man based on the statements in Nahj al-Balāghah and their philosophical analysis relying on the principles of the Transcendent Philosophy. This social dimension includes the characteristics More

This paper aims to provide a general picture of the social dimension of perfect Man based on the statements in Nahj al-Balāghah and their philosophical analysis relying on the principles of the Transcendent Philosophy. This social dimension includes the characteristics of a perfect Man in interaction with other human beings within his social and this-worldly structure. The knowledge of perfect Man in this area reveals his civilizational role in the human society and in the actualization the Transcendent society. This study was carried out following a descriptive-analytic method. According to the teachings of Nahj al-Balāghah and the principles of the Transcendent Philosophy, beginning a philosophical revolution in society and leading it in the right direction are accomplished through intrinsic awakening and flourishing of human beings and revealing their intellectual treasures. Such treasures provide the basis for the social activities of perfect Man which, along with his other ontological perfections and because of people’s obeying him, result in the social, cultural, political, and economic development and prosperity and the establishment of transcendent society. Hence, the centrality and leadership of perfect Man and people’s obedience for him are the foundations and most important pillars of the realization of the idea of transcendent society. Manuscript profile

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6 - The Use of Intellect and Reasoning in Demonstrating Divine Attributes in Mullā Ṣadrā’s View
Mozhgan Fatahi Ali Arshad Riahi

20.1001.1.15600874.1400.27.2.3.1

Mullā Ṣadrā states in his works that the employment of the intellect and intellectual reasoning is efficient in the independent demonstration and understanding of divine attributes. By explaining Mullā Ṣadrā’s method of using the intellect, it becomes clear that he has More

Mullā Ṣadrā states in his works that the employment of the intellect and intellectual reasoning is efficient in the independent demonstration and understanding of divine attributes. By explaining Mullā Ṣadrā’s method of using the intellect, it becomes clear that he has formulated his discussion based on proof and has presented some extensive and cohesive discussions about divine attributes so that the most important of which have been clearly explained and demonstrated. Based on the present study, the most important philosophical arguments and principles which Mullā Ṣadrā has explained and demonstrated in this field include ontological proof, principle of “Truth in its simplicity contains everything”, principle of “The giver of something cannot lack it”, and principle of “The Necessary Being is necessary by essence from all aspects, and providence. Mullā Ṣadrā’s extensive discussions on divine attributes, which are based on rational arguments, indicate his belief in the truth of the intellect’s independent function in this field, on the one hand, and confirm its capability in the field of epistemology of divine attributes in an independent form, on the other hand. The result of this study is the development of an approach based on distinguishing the two independent and instrumental functions of the intellect, which has not been considered in other studies previously. Not distinguishing between these two functions has resulted in attributing an irrational and unverifiable or even eclectic nature to the methodology of the Transcendent Philosophy. As a case study on divine attributes, the present study explains the rational, verifiable, and philosophical dimensions to the Sadrian Transcendent Philosophy. Manuscript profile

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7 - 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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8 - Myth of Peripatetic Hyle in the Transcendent Philosophy
Mohammad Reza Noornohammadi

20.1001.1.15600874.1401.28.1.4.7

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many p More

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many philosophical debates, including the famous division of existents into material and immaterial groups. Nevertheless, despite their emphasis upon this notion, Suhrawardī denied the existence of the Peripatetic hyle. Mullā Ṣadrā has not explicitly explained his views of hyle in any of his works; however, a careful study of his works and, particularly, philosophical principles indicates that the peripatetic hyle is not acceptable in the Transcendent Philosophy. In fact, some contemporary philosophers have even found the idea of the Peripatetic hyle to be self-contradictory within the framework of the Transcendent Philosophy. At the same time, the words hyle and matter are frequently used in Mullā Ṣadrā’s works because, apart from cases in which he explains the views of earlier philosophers, he also believes in a kind of hyle that should be called the “analytic hyle”. This kind of hyle is a secondary philosophical intelligible that is abstracted from the analysis of the trans-substantial motion. It bears a unity with from and can be used as a basis for the division of existence into fixed and fluid categories. Manuscript profile

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9 - 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 Musawy

20.1001.1.15600874.1402.28.3.4.5

The 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 More

The 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

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10 - Ontological Principles of Man’s Identity in the Transcendent Philosophy
Ali Zamani Kharaei J‘afar Shanazari Seyyed Mahdi Emami Jome‘e

20.1001.1.15600874.1402.28.4.5.8

Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to More

Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to the attention to the truth of existence and the related principles reveals that Man’s true identity is the same as its status, which is simple and, while enjoying stability in character, is gradual and fluid. Accordingly, in the course of its motion, the human identity experiences different changes and attains several scientific and practical perfections that result in different effects and levels with each having its own specific attributes and names. This perception of Man is not only consistent with the realities of human life and Iranian-Islamic culture but also capable of resolving many of the concerns and challenges in modern sciences in relation to anthropology and identity crisis. The present paper examines the ontological principles of the Transcendent Philosophy in relation to Man’s identity and its effects.In the course of its movement, this existence experiences various changes and achieves many scientific and practical perfections, which causes it to have various effects and degrees in such a way that various attributes and characteristics are obtained from each of its stages. This recognition of human beings is not only compatible with the realities of human life and Iranian-Islamic culture, but also eliminates many concerns and challenges of new sciences in the field of anthropology and identity crisis. This article points to the ontological foundations of transcendental wisdom and its relationship with human identity and examines its results. Manuscript profile

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11 - Levels of Faith in Mullā Ṣadrā’s Transcendent Philosophy and Stages of the Growth of Faith in Fowler’s View
Mehdi Zamani Ziba Shafiee khoozani

20.1001.1.15600874.1402.29.1.3.3

Mullā Ṣadrā has discussed the levels of faith based on the principles of the Transcendent Philosophy, particularly the trans-substantial motion and gradation of the levels of existence, Man, and knowledge. He divides faith sometimes into imitative, demonstrative, and ob More

Mullā Ṣadrā has discussed the levels of faith based on the principles of the Transcendent Philosophy, particularly the trans-substantial motion and gradation of the levels of existence, Man, and knowledge. He divides faith sometimes into imitative, demonstrative, and obvious types and sometimes into external and true, verbal, semantic, real (demonstrative or unveiled) and drowning into the light of oneness types. In his view, the highest level of faith belongs to masters of theoretical and practical intellect, only a few of whom reach the level of divine vicegerency and the perfect Man. James Fowler, the contemporary theologist and psychologist, explains the growth of faith at six stages: 1) intuitive projective faith, 2) mythic-literal faith, 3) synthetic-conventional, 4) individuative reflective faith, 5) conjunctive faith, and global faith. He does so under the influence of certain modern Christian theologians, such as Tillich, and psychologists, such as Piaget, Kohlberg, and Erikson. Fowler believes that figures like Mahatma Gandhi and Mother Teresa exemplify the sixth level of faith in the light of their cognitive and moral breadth of insight. Here, following a descriptive analytic method, the authors initially explain Mullā Ṣadrā’s view regarding the levels of faith and Fowler’s view of the stages of the growth of faith and then compare, contrast, and evaluate the two views. Manuscript profile

Open Access Article

12 - A Comparison of Anthropological Principles of Mullā Ṣadrā and Maslow
Mohammad Azadi Seyyed Mohammadali Dibaji Masoud Azarbaijani

20.1001.1.15600874.1402.29.1.4.4

Maslow, as a humanist psychologist, and Mullā Ṣadrā, as one of the greatest thinkers of Islamic tradition, have provided different views regarding the whatness of human beings. Given the fact that both thinkers have paid particular attention to explaining the required f More

Maslow, as a humanist psychologist, and Mullā Ṣadrā, as one of the greatest thinkers of Islamic tradition, have provided different views regarding the whatness of human beings. Given the fact that both thinkers have paid particular attention to explaining the required features and pre-requisites for Man’s perfection itself and the process of Man’s perfection as well as the characteristics of perfect Man, a comparison of their anthropological principles can yield some valuable results. Some of the shared principles of these two philosophers’ include enjoying essential dignity; free will; the ability to move towards perfection, and pre-mordial nature and accepting spiritual experiences and the infinity of the process of Man’s perfection. However, they have provided various interpretations of these principles. Moreover, they have different views regarding the centrality of God in Man’s life, existential dimensions, fundamental needs, stages of Man’s growth, end of Man’s perfection, and characteristics of Perfect Man. Mullā Ṣadrā has managed to present a system based on cognitive principles through benefitting from religious, gnostic, and philosophical fundamental rules, synthesizing them with each other, and introducing a comprehensive and consistent portray of Man’s truth. An all-inclusive and meticulous analysis of such principles can be of great value to related discussions in modern philosophy. A synthesis of gnosis, religion, and reasoning is one of the most important features of Mullā Ṣadrā’s philosophical thoughts, which affect all the acceptable elements of Man’s Whatness. Manuscript profile

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13 - Against the Law of Causality and the Related Responses Based on the Principles of the Transcendent Philosophy
Hossein Oshshaqi

20.1001.1.15600874.1401.28.1.8.1

Fakhr al-Dīn Rāzī, one of the prominent Ash‘arī mutikallimun, has raised 18 objections against the law of causality in his al-Maṭālib al-‘alīyah min al-‘ilm al-ilāhī. He has quoted these objections from others; however, it seems that he has raised them himself. Muḥaqiq More

Fakhr al-Dīn Rāzī, one of the prominent Ash‘arī mutikallimun, has raised 18 objections against the law of causality in his al-Maṭālib al-‘alīyah min al-‘ilm al-ilāhī. He has quoted these objections from others; however, it seems that he has raised them himself. Muḥaqiq Lāḥijī has responded to some of these objections in his Shawāriq al-ilhām. Nevertheless, most of them have remained unanswered. In the present paper, the author has referred to 15 of the most important questions and provided others’ responses to them. Most of these objections have not been answered while they can be based on the Transcendent Philosophy. Therefore, the author has provided a summary of Fakhr al-Dīn Rāzī’s words and then tried to answer them relying on the principles of Sadrian Transcendent Philosophy. Some of these objections cannot be answered based on any of the principles of Peripatetic, Illuminationist, and Transcendent Philosophies and should be answered based on gnostic principles. Manuscript profile

Open Access Article

14 - Whatness, Origin, and Purpose of Essentialist Education
Ahmadreza Azarbayejani Mohammdreza Sarmadi Faezeh Nateghi Alireza Faghihi

20.1001.1.15600874.1402.29.2.4.6

Mullā Ṣadrā places the “truth” in idealism alongside “truths” in realism in his Transcendent Philosophy. For him, truths are the same truth that reveals itself at different levels. In the view of gnostics, the four-fold spiritual journeys are a way for gnostic transcend More

Mullā Ṣadrā places the “truth” in idealism alongside “truths” in realism in his Transcendent Philosophy. For him, truths are the same truth that reveals itself at different levels. In the view of gnostics, the four-fold spiritual journeys are a way for gnostic transcendence that the wayfarer traverses at different stages. This journey begins from fiṭrah (primordial nature), which has different levels with nature as its lowest level. Therefore, this journey or, in a sense, this process of learning begins with nature and becomes complete through a hierarchy of stages. The level of learning includes the level of theory and practice at the same time. Mullā Ṣadrā’s philosophical methodology is based on revelation, rational demonstration, and intuition in the sense that all elements must perceive and confirm the reality and truth of a finding. Relying on the Transcendent Philosophy, the present study follows a demonstrative method in order to define essentialist education and explain its origin and purposes. In doing so, it benefits from a meta-analytic method to introduce the levels of essentialist learning, which is based on human fiṭrah. The purpose of this study is to present a conceptual model for education and learning whose philosophical foundations are not necessarily limited to one specific philosophical school. Manuscript profile

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