List of Articles death

• Open Access Article
  • Abstract Page
  • Full-Text
  
  1 - An Analysis of Resurrection and its Relationship with Voluntary Death in Mulla Sadra
  leila pourakbar Einollah Khademi
  The present paper provides an analysis of the meaning of resurrection and its relationship with voluntary death in Mulla Sadra’s view. Resurrection is of five types, two types of which, the Lesser and Greater Soulish Resurrections, are among the stages of voluntary deat More

  The present paper provides an analysis of the meaning of resurrection and its relationship with voluntary death in Mulla Sadra’s view. Resurrection is of five types, two types of which, the Lesser and Greater Soulish Resurrections, are among the stages of voluntary death. The soulish type of resurrection involves the ontological changes of the soul which occur at different stages of voluntary death. Its initial stage is called the Lesser Soulish Resurrection, and its final stage is called the Greater Soulish Resurrection. Through benefitting from his fundamental metaphysical principles, such as the principiality of existence, graded unity of being, individuation of being, ontological motion, corporeal origination and spiritual subsistence of the soul, and the union of the intellect and intelligible, Mulla Sadra analyzes the different types of resurrection. He believes that going through the stages of practical mystic journey is necessary for the realization of the Lesser Soulish Resurrection. In his view, the Greater Soulish Resurrection means attaining the station of mortality. This station can be analyzed within the two systems of the graded unity and individual unity of being. In the system of the graded unity of being, in the course of the graded ontological motion, the soul reaches the station of approximation to God after going through the stages of sensation, imagination, and intellection. Later it reaches the station of fixity after change or survival after annihilation. Within the system of the individual unity of being, Man’s being is the same as relation to God’s being, and they see Almighty Truth manifested in truths. At this station, the individual becomes the manifestation of the names describing the beauty and glory of the Truth and reflects all these names in their acts. In fact, a wayfarer whose Greater Resurrection has been actualized in the world experiences all kinds of annihilation. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  2 - Voluntary Death in the View of Seyyed Ḥaydar Āmulī: A Gnostic and Psychological Analysis
  Fatemeh Kookaram Abdullah Salavati Einollah Khademi
  20.1001.1.15600874.1400.27.2.4.2
  This study investigates voluntary death and its different types in the view of Seyyed Ḥaydar Āmulī and aims to provide a gnostic, psychological, and philosophical analysis of the issue. The authors believe that each type of voluntary death is a kind of practical wayfari More

  This study investigates voluntary death and its different types in the view of Seyyed Ḥaydar Āmulī and aims to provide a gnostic, psychological, and philosophical analysis of the issue. The authors believe that each type of voluntary death is a kind of practical wayfaring. The main question of this study is how one can provide a gnostic and psychological analysis of different types of death as viewed by Seyyed Ḥaydar Āmulī. The findings of this study indicate that the common feature of all types of death is detaching oneself from worldly belongings and moving away from them. Examples are different and could include moving away from hunger, wearing specific clothes, etc. As mentioned before, this study provides a gnostic and psychological analysis of voluntary death; for example, green death means wearing cheap clothes. Therefore, by avoiding expensive and luxurious clothes, the wayfarer dies a voluntary death. Green is the symbol of balance and subsistence, and the wayfarer attains balance and immortality through voluntary death and keeping away from worldly whims and desires. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  3 - 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
• Open Access Article
  • Abstract Page
  • Full-Text
  
  4 - Mullā Ṣadrā’s Strategies for Reducing Death Anxiety and its Philosophical Principles
  Manouchehr Shaminezhad Hossein Atrak Mohsen Jahed
  20.1001.1.15600874.1402.28.3.3.4
  The 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 More

  The 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
• Open Access Article
  • Abstract Page
  • Full-Text
  
  5 - Transcendence and Man’s Existential Width in the Ontological Systems of Mullā Ṣadrā and Heidegger
  Fatemeh  Ghadimi Paindeh Monireh  Sayyid Mazhari Zeinab Sadat Mirshamsi
  20.1001.1.15600874.1401.28.2.6.1
  Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and e More

  Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and existential width. Both thinkers maintain that man is not an entity imprisoned in itself; man, who is the source of many possibilities and is aware of them, is subject to “becoming” and can become what they are not at the present time. In other words, man can go beyond the existing situation and attain transcendence. Although there is a similarity in this regard between the thoughts of these two thinkers, it should be considered that in Mullā Ṣadrā’s ontological system, the human soul, owing to its essential immateriality, always enjoys a perception and understanding of its identity as connected to an unlimited being and infinite truth. The human soul, which entails the whole limits of being in itself, tries to grant meaning to its existence through gaining proximity and similarity to that infinite truth in the course of traversing its out-of-itself stages. The soul’s developmental journey for reaching the ultra-rational stage also continues after death. By contrast, in Heidegger’s ontological system, truth is based on Dasein, whose being real indicates that it is the only existence in the world. It also means that, without being connected to a mysterious and transcendent power, Dasein always possesses a pre-knowledge of everything that comprises the world and continually perceives things with no cover at highest levels of clarity. Therefore, Dasein relies on itself in transcendence, the continuation of which is motivated by actualizing its existential possibilities until it dies. Death is the last existential possibility of Dasein upon which it attains its end. Manuscript profile