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        1 - The Relationship Between Gratitude and Happiness in the Transcendent Philosophy
        Nafiseh  Ahl Sarmadi
        Mullā Ṣadrā believes that “gratitude” is a level and station that Man can attain and considers the knowledge and perception of the truth of gratitude to depend on anthropology. The three-fold pillars of gratitude in his view consist of knowledge, happiness, and act. Act More
        Mullā Ṣadrā believes that “gratitude” is a level and station that Man can attain and considers the knowledge and perception of the truth of gratitude to depend on anthropology. The three-fold pillars of gratitude in his view consist of knowledge, happiness, and act. Act is the prerequisite for attaining happiness, which, in turn, is a prerequisite for acquiring knowledge. Therefore, knowledge is the basis for gratitude, and act functions as a prerequisite to it. Accordingly, one can say that a truly thankful person is always happy, which manifests itself in practice in the form of benevolence, generosity, and sympathy. The reason behind this happiness and kindness to all people is the belief in God and His Oneness. In the Transcendent Philosophy, God is the source of infinite happiness; therefore, any relationship with Him is the same as being connected to the source of happiness and joy. Therefore, it can be concluded that gratitude is based on philosophical principles in Mullā Ṣadrā’s works so that reaching the highest level of thankfulness is only possible through attaining wisdom. Manuscript profile
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        2 - Laws of Nature as Strategies for Man’s Happiness
        S. Mohammad Khamenei
        The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the who More
        The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the whole world of creation. As a member of this world, Man can both affect it and be affected by it. This process has been predestined based on the main law and principle of this world, that is, the commensurability of “being” and “good”. Where there is good, there is being (and vice versa), and where there is no good, there is evil or non-being (and vice versa). The only way of attaining true happiness for Man is living in harmony with the system of nature and its governing rules. The divine tradition or the laws of nature are such that any deviation from them will lead to evil, misery, loss, calamity, disease, etc. The world (macro-anthropo) reacts to the good and bad deeds of human beings (micro-anthropo). Sin, which means any disobedience to the Divine orders or transgression from the laws of creation and nature, results in human misery and cruelty and will be followed by Divine punishment and torture. This is the point at which God’s glorious names and attributes are manifested. Manuscript profile
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        3 - Problem of Immortality of the Soul in ‘Allāmah Ṭabātabā’ī’s Philosophy
        Ghasem  Pourhasan Hossein Kalbasi Ashtari Alireza  Kolbadinezad
        ‘Allāmah Ṭabātabā’ī’s view of the immortality of the soul is based on his monotheistic worldview. He has tried to respond to the most challenging discussions and objections in relation to the immortality of the soul regarding the problems of essential happiness and affl More
        ‘Allāmah Ṭabātabā’ī’s view of the immortality of the soul is based on his monotheistic worldview. He has tried to respond to the most challenging discussions and objections in relation to the immortality of the soul regarding the problems of essential happiness and affliction, cancellation, excommunication, and immortality in chastisement. Relying on rational principles and the Transcendent Philosophy and through benefitting from some principles including the principiality of existence, the graded trans-substantial motion, the unity of the truth of the soul and gradation of existence, ‘Allāmah Ṭabātabā’ī has provided a new interpretation of the resurrection and eternity of the soul. Through propounding the problem of eternity, the present paper aims to explain its relation to human purposes and ultimate goals, which are the same as the realization of the true totality of human beings in the light of the soul’s resurrection and eternity. In line with this purpose, the authors have discussed the innovative aspects of his view concerning immortality as well as its epistemological consequences and outcomes. They have also tried to respond to some of the objections raised against the immortality of the soul based on ‘Allāmah’s principles. Manuscript profile