List of Articles four-fold journeys

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  1 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  2 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  3 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  4 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  5 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  6 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  7 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  8 - 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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  9 - A Study of the Manifestation of the Theory of Four-fold Journeys in the Architecture of Naqsh-e Jahān Square in Isfahan
  Ahmad Ali  Namdarian Somayeh Khani Parisa Hashempour
  20.1001.1.15600874.1400.26.4.7.6
  Several studies have been conducted on Naqsh-e Jahān Square so far. However, there is still much to explore regarding the reasons behind its construction and development. Some of the many questions that require further research target the present sizes of its dimensions More

  Several studies have been conducted on Naqsh-e Jahān Square so far. However, there is still much to explore regarding the reasons behind its construction and development. Some of the many questions that require further research target the present sizes of its dimensions, the setting of its elements, and the philosophy of using different colors and designs in the various corners of this square. Following two descriptive-analytic and historical-interpretive methods, this study investigated the thoughts and motives behind the architectural design and construction of Naqsh-e Jahān Square. The required data for this study was collected and analyzed through library and content analysis methods. The findings of the study indicate that, in addition to being the Safavid House of Government, this square functioned as a religious-political statement presenting the gnostic-Shi‘ite thoughts which had been hidden in Iranians’ unconscious mind. This square allegorizes the Holy Prophet’s night of ascension and visualizes gnostic wayfaring for wayfarers through reminding them of the different stations of the four-fold journeys. Since the time of Ibn ‘Arabī onwards and, particularly, in Mullā Ṣadrā’s philosophy, four stations have been referred to for this mystic journey called the four-fold journeys. The findings of this study show the correspondence between these four journeys with the four main elements of the square. The four journeys represent an allegory and visualization of the Holy Prophet’s journey on the night of ascension, when he travelled from Mecca to Jerusalem and then to heaven. The 1300-m2 circumference of Naqsh-e Jahān Square allegorizes the 1300 km distance between Mecca and Jerusalem. The designs of Qeysarriyah Bazar symbolize the different aspects of daily and worldly life. Sheikh Lotfollah Mosque has no courtyard and bed chamber, and the wayfarer only witnesses the manifestations of Almighty Truth by standing under the dome of the mosque. The Abbasi jām‘ Mosque is the symbol of the station of “jam‘ (reunion)” in gnostic journey. The second journey begins with traveling at the khafi (secret) and akhfi (most secret) levels, at which the wayfarer is mortalized. The third stage of wayfaring, which embodies a kind of shari‘at, is a confirmation of the idea of guardianship. At the end of the journey, the wayfarer returns to the threshold of Qeysarriyah again. However, this is not a vicious circle because the wayfarer returns to his true self through experiencing the previous stages. Manuscript profile