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  1 - ذهن و مراتب واقع نمايي ادراك در انديشة صدرالدين قونوي
  Morteza  Jafarian Mohammad Javad  Rezaeirah
  The problem of the validity and limits of Man’s knowledge and perception and the relationship between the truth and essence of objects and their mental manifestations requires the clarification of the role of the mind in perception, their relationship with each other, a More

  The problem of the validity and limits of Man’s knowledge and perception and the relationship between the truth and essence of objects and their mental manifestations requires the clarification of the role of the mind in perception, their relationship with each other, and their relationship with the object. Although Sadr al-Din Qunawi has already explored the issues of knowledge and perception following an ontological approach, he has also paid particular attention to the role of the subject in the process of attaining knowledge while posing the problems of “knowledge” and its relationship with “existence” and its levels. His discussions in this regard include some innovative theories which cast some light on some of the ambiguous problems of the mind and knowledge and clarify the process of the emergence of epistemological philosophical thoughts in Islamic philosophy. In his view, Man’s acquired knowledge, which generally includes sense, imaginal, and intellectual perceptions, has two basic characteristics: On the one hand, knowledge is the manifestation of the object by itself and reveals some of the aspects, levels, and modes of its truth; on the other hand, it is continually consolidated within the mental frameworks and limits of the subject and is influenced by the active or passive role of the mind. In other words, knowledge is the product of the interaction between the subject and object. This theory, which was presented long before Kant’s well-known theory, has a different point of departure from that of Kant. However, in terms of its moving away from naive realism, which was the common theory of that time, it enjoys great importance. Qunawi also posed the problem of the cognation and coextensiveness of knowledge and perception with existence before Mulla Sadra and explained and analyzed many of its consequences and concomitants. Manuscript profile
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  2 - A Critical Study of Functionalism with a Glance at Mulla Sadra’s Self-Knowledge
  Reza  Safari Kandsari
  The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy the More

  The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy their own particular domains and features. Contemporary philosophers of the mind have also introduced a number of views in order to resolve the problems of substantial dualism. The theories of behaviorism and the identity of the mind and body deny the substantive nature of the soul and employ the words “mind” and “mental states” instead of the word “soul” and maintain that mental states are the same behavioral and brain-related states. However, while acknowledging the problems of dualism, the behavioral approaches, and the standpoint of the identity of the mind and brain, the advocates of functionalism provide an impartial interpretation of the mind (its being abstract or concrete) and believe that mental states are the same functional states which perform certain functional roles based on mental input and output and other mental states. Islamic philosophers and mutikallimun have also tackled the enigma of the soul and body and Plato’s substantial dualism. Ibn Sina and Suhrawardi deny the priority of the soul to the body (Platonic theory) but consider the essence of the soul and body to be immaterial and corporeal, respectively. Most mutikallimun reject the idea of the soul as an immaterial and self-subsistent substance and view it as a delicate kind of body. In line with functionalists, Mulla Sadra was well aware of the problems associated with considering the soul as an immaterial or corporeal substance and argued that the essence of the soul is not purely immaterial or material; rather, it is initially corporeal and then becomes immaterial through trans-substantial motion. He also stated that, based on the shadowy true unity, the soul is an intermediate world inclusive of both materiality and immateriality and becomes material and immaterial based on the states of its grades. Although both functionalists and Mulla Sadra reject the mind’s (the soul in Mulla Sadra’s view) being purely immaterial or corporeal, Mulla Sadra provided a more accurate explanation of the body-soul relation in comparison to functionalists, who hold a physicalist view of the mind. This is because he does not limit being exclusively to nature. Manuscript profile
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  3 - A Comparison of the Body-Soul Relationship in Philosophical Behaviorism and Sadrian Philosophy
  Naeimeh  Najmi Nejad Morteza Rezaee
  20.1001.1.15600874.1400.27.2.6.4
  The discussion of the relationship between the soul and body has always been a challenging problem. The most important problem with this discussion is the quality of the relationship between the soul as an immaterial existence with the body as a material existence. Many More

  The discussion of the relationship between the soul and body has always been a challenging problem. The most important problem with this discussion is the quality of the relationship between the soul as an immaterial existence with the body as a material existence. Many thinkers have presented some theories in response to this problem. Following a descriptive-analytic approach, the present study examines and compares behaviorism, which provides some of the important theories in the philosophy of the mind, with the view of Mullā Ṣadrā as the most prominent Islamic Philosopher. The findings of the study indicate that both behaviorist and Mullā Ṣadrā believe in the oneness of the soul and body. However, behaviorists conceive of the soul and mental states as nothing but external human behavior. This approach in fact rejects the immateriality of the soul and its mental states, while Mullā Ṣadrā considers the relationship between the body and the soul as integration through unification based on some of his own principles including the graded trans-substantial motion and the soul’s corporeal origination. In his view, the soul, while being a single substance, enjoys both a material and corporeal level and different levels of immateriality – including Ideal and rational types – because of its graded nature. In other words, there is a single conjunctive truth that appears in the form of the body at lower levels and as the soul at higher levels. Manuscript profile
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  4 - A Critical Evaluation of Descartes’ Theory of Animal Mind Based on Sadrian Philosophy
  Armin Mansouri Habibullah Danesh Shahraki zahra khazaie
  20.1001.1.15600874.1401.27.4.5.1
  Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has mad More

  Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has made it difficult to provide an accurate explanation of the quality of animal life. Given his belief in the existence of two corporeal and immaterial intellectual substances for human beings, Descartes negates the existence of thought and intellection in animals for three reasons: lack of language, lack of creativity, and lack of awareness in animals. In other words, he only accepts the existence of corporeal life for animals and, thus, views animals as complex machines that lack mental life. This idea of Descartes is known as the “animal machine” notion. However, Mullā Ṣadrā analyzes animals in relation to the three material, Ideal, and intellectual levels of the world. Accordingly, he believes in the ideal immateriality of animal souls and explains mindfulness at the animal level based on this belief. Descartes’ animal machine hypothesis and the related three reasons are rejected based on the Ideal immateriality that Mullā Ṣadrā proves for animal souls. Manuscript profile
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  5 - 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