Mullā Ṣadrā

Open Access Article

1 - The Fall: A Ladder to the Infinity of Ascent (The Fall in the Transcendent Philosophy)
Raziyeh Niki Saeid Rahimian Abdolali Shokr

There are a variety of interpretations and esoteric commentaries written to commend and condemn Adam’s fall. However, it is necessary to discuss and investigate which interpretation is more compatible with his station of prophethood and vicegerency and is more accurate More

There are a variety of interpretations and esoteric commentaries written to commend and condemn Adam’s fall. However, it is necessary to discuss and investigate which interpretation is more compatible with his station of prophethood and vicegerency and is more accurate and well-founded. In this paper, the writers argue that, among the several existing interpretations, those which support and commend his fall are more defensible than those criticizing it. Moreover, they try to provide an answer to the question of whether one can consider a necessity aspect for the fall. In the view of the people of knowledge, particularly Mullā Ṣadrā, several gifts and blessings were realized due to Adam’s fall, including the emergence of multiple hidden borderlines in the natural world; land development; population increase; Man’s perfection in the light of love, gnosis, and act until attaining the unique station of divine vicegerency, and, particularly, the end of the world of being; the rise of the perfect Muhammedan man, the end of all prophets and the People of his House, in the form of human beings; etc. Therefore, Adam’s fall was not only a praiseworthy phenomenon but also a necessary act which must have been necessarily realized relying on God’s pre-eternal and creative will so that it could serve human beings as a ladder to take them from the nadir of descent to the infinity of ascent. Manuscript profile

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2 - Mullā Ṣadrā and the Critical Methodology of the Exoteric Understanding of Religion
Somayeh Malleki Mahdi Emami Jomee Nafiseh Ahl Sarmadi

Exoteric and superficial interpretations of religion have always existed in the social history of religions, and some of them have given rise to a number of uncompromising and takfīrī trends. This has resulted in the portrayal of a coarse, cruel, and dogmatic face for r More

Exoteric and superficial interpretations of religion have always existed in the social history of religions, and some of them have given rise to a number of uncompromising and takfīrī trends. This has resulted in the portrayal of a coarse, cruel, and dogmatic face for religion. The criticism of such exoteric interpretations was one of the essential components of Mullā Ṣadrā’s philosophy. He devoted at least two of his works, Kasr al-aṣnām al-jāhiliyyah and Sih asl treatise, completely to this theme. This critical approach in Mullā Ṣadrā’s philosophy has various dimensions, which have not received the attention that they truly deserve. Therefore, following descriptive and content/document analysis methods, this study aims to present and examine such dimensions. These dimensions include linguistic, rational, and psychological elements in understanding religion. An overall study of the mentioned elements indicates that exoterism may result in the rise of religious dogmatism, flaring up of raging arguments, emergence of mundane and pseudo-scholars instead of true scholars, and development of the culture of hypocrisy and discord. Manuscript profile

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3 - Mullā Ṣadrā and the Problem of the Measure of Actions in the Hereafter
Aireza Asadi

Weighing one’s actions in the hereafter is a definite matter and one of the important stages of auditing them based on the Qur’anic verses and the several traditions which have been quoted from Infallible Imāms (‘a). What has created multiple disputes regarding the prob More

Weighing one’s actions in the hereafter is a definite matter and one of the important stages of auditing them based on the Qur’anic verses and the several traditions which have been quoted from Infallible Imāms (‘a). What has created multiple disputes regarding the problem of criterion includes the quality of measuring actions, the truth of having a criterion in the hereafter, and some other details which have been mentioned in the Holy Qur’ān and some traditions. As a philosopher and commentator of the Holy Qur’ān, Mullā Ṣadrā has tried to clarify this theorem based on his own rational principles and relying on Qur’anic verses and traditions. Following a descriptive-analytic method, while explaining Mullā Ṣadrā’s views of the truth and nature of the measure, the criterion for knowledge, the criterion for actions, and the weight of actions, this paper undertakes to evaluate them in terms of their consistency with Qur’anic verses. Manuscript profile

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4 - Semantics of Bliss in Mullā Ṣadrā’s View
Maryam Fakhr al-Dini Jafar Shanazari Mahdi Emami Jomee

In Mullā Ṣadrā’s works, bliss (bahjat) is introduced as one of the effects of existence and, similar to other ontological elements, no quiddative definition could be provided for it. Hence, through an assessment of bliss in a semantic network consisting of “pleasure”, More

In Mullā Ṣadrā’s works, bliss (bahjat) is introduced as one of the effects of existence and, similar to other ontological elements, no quiddative definition could be provided for it. Hence, through an assessment of bliss in a semantic network consisting of “pleasure”, “happiness”, and “love”, it has been tried to develop a more accurate knowledge of their ontological meanings and referents. Accordingly, the authors argue that the ontological level of bliss is higher than pleasure and enjoys both generality and particularity relations. On the other hand, happiness means attaining an immaterial and independent existence or the same transcendental existence. Bliss means the soul’s awareness of the realization of such a transcendent level. Thus bliss and happiness are the effects of attaining the highest levels of existence and, in terms of reference, there is an absolute generality and particularity relationship between them. Love and bliss are both the effects of the realization of the perfection of the soul as well and, when it comes to their meanings and referents, they bear an equality relationship to each other. Therefore, it can be said that in Mullā Ṣadrā’s ontological system, the elements of bliss, pleasure, love, and happiness are tightly intertwined and related to each other so that the realization of each paves the context for the soul’s access to the other effects and good deeds of existence. Among them, bliss, as the main feature of such ontological benefits, plays an undeniably significant role. After clarifying the similarities and differences among them, the authors identify the affirmative and positive elements of bliss and, hence, conclude that bliss can be considered to be the contemplation of the most supreme ontological perfections of the soul which are realized through attaining the level of immaterial, independent existence and a transcendent configuration. Reaching such a level is possible for the soul through the knowledge of God as the cause granting life and self-knowledge to human beings. This results in massive bliss for the soul. The attention to the soul’s ontological grade at this level and its unique achievement, i.e. knowledge of God and self-knowledge, reveals the place of bliss and its effects on the soul. Manuscript profile

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5 - An Analytic-Comparative Study of the Theory of “Necessity of Fixed Affirmation” in Sayyid Sanad and Mullā Ṣadrā
Fatemeh Abedini Ali Arshad Riahi

Regarding the “principle of presupposition”, which is one of the important principles in the realm of philosophy, philosophers are unanimous in support of the “necessity of positive affirmation; however, there are some disagreements among them in relation to the “necess More

Regarding the “principle of presupposition”, which is one of the important principles in the realm of philosophy, philosophers are unanimous in support of the “necessity of positive affirmation; however, there are some disagreements among them in relation to the “necessity of fixed affirmation”. Two theories have been presented on fixed affirmation: many well-known philosophers maintain that fixed affirmation is not necessary, while some others believe in the opposite. Mullā Ṣadrā is one of the followers of the latter position. He has quoted the theory of the lack of the necessity of fixed affirmation from one of its believers without providing the source. Some of the commentators of his works have attributed it to Sayyid Sanad in addition to Sayyid Sharīf al-Jurjānī and ‘Allāmah Jalāl al-Dīn Dawānī. Nevertheless, the quoted theory does not correspond to what is found in Sayyid Sanad’s manuscripts and, conversely, he appears to believe in the “necessity of fixed affirmation”. The argument of the lack of necessity of fixed affirmation belongs to his contemporary thinker, ‘Allāmah Dawānī. Finally, the authors conclude that, while benefitting from Sayyid Sanad’s theory, Mullā Ṣadrā has provided a specific theory which is different from his. Manuscript profile

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6 - The Relationship between the Hereafter and Meaning of Life in Mullā Ṣadrā’s Philosophy
ٍSadi Saffary Reza Rasooly Sharbyany

Some people believe that death renders life meaningless, and a limited and mortal life is not worth living, especially if it entails hardships and pain. In contrast, through demonstrating the immortality of the soul, Mullā Ṣadrā maintains that there is no quiddative lim More

Some people believe that death renders life meaningless, and a limited and mortal life is not worth living, especially if it entails hardships and pain. In contrast, through demonstrating the immortality of the soul, Mullā Ṣadrā maintains that there is no quiddative limit either for the truth of being or for human beings, and human life is not limited to the world of matter. Man’s motion begins with worldly efforts; however, it continues with death, and true and supreme life is attained in the light of death. Life will have its complete meaning provided that it attains immortality in the hereafter. Mullā Ṣadrā defines some mediocre and supreme purposes for human beings and believes that the level of happiness depends on the level of soulish perfection. He also argues that Man’s reality is mirrored in their theoretical intellect, which brings about true happiness. Moreover, he believes that the motion of practical intellect on the route to happiness paves the way for the transcendence of theoretical intellect. According to Mullā Ṣadrā, the world is a symbol of purgatory, which is a symbol of the hereafter. For him, the world and the hereafter are the same graded existence; they do not have any conflict with each other, and the hereafter represents the world in its most perfect form. Resurrection means attaining a kind of ontological openness and reaching an intellectual level which is the same true stage of Man’s existence. At this stage, all human beings will have a common grasp of the meaning of life; nevertheless, the true and maximum meaning will only be available to those who have attained the supreme stages of existence and the level of immateriality. Manuscript profile

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7 - Impact of Sadrian Eschatological-Philosophical Principles on Rectifying the Theories on Corporeal Resurrection
Morteza Hoseinzadeh Sahar Kavandi Mohsen Jahed

Corporeal resurrection has been a controversial issue among Islamic mutakallimūn and philosophers since long ago. Mutakallimūn have demonstrated corporeal resurrection in a different way from philosophers based on their own fundamental principles and approach to the tru More

Corporeal resurrection has been a controversial issue among Islamic mutakallimūn and philosophers since long ago. Mutakallimūn have demonstrated corporeal resurrection in a different way from philosophers based on their own fundamental principles and approach to the truth of Man. Among philosophers, the Peripatetics employed specific ontological and anthropological principles in order to explain spiritual resurrection and, in the light of such principles, Illuminationists developed their idea of Ideal resurrection. Moreover, based on a series of specific eschatological principles in his own philosophy, Mullā Ṣadrā explained the nature of corporeal-spiritual resurrection. This study aims to examine the role of eschatological principles in the reconstruction of the theory of corporeal resurrection and concludes that the failure of mutakallimūn and Peripatetic and Illuminationist philosophers in demonstrating corporeal-spiritual resurrection originates in their lack of access to certain eschatological principles, which is the reason why Mullā Ṣadrā did not agree with their theory of resurrection. Because of their lack of access to such principles as “gradation of existence”, “the soul as the reason for the thingness of human being and body, and “immateriality of the soul and the faculty of imagination”, mutakallimūn granted a material nature to human resurrection and their joys and pains in this process. Similarly, not having access to some principles such as “immateriality of the faculty of imagination”; “external effects of concepts, dispositions, and habits, and “nature of vision and the soul’s invention of immaterial forms similar to external forms”, Ibn Sīnā and Suhrawardī encountered some difficulties in their demonstration of corporeal resurrection. Manuscript profile

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8 - The Role of Mullā Ṣadrā’s Philosophical Thought in Understanding Religious Texts
Seyyed Hossein Azimidokht

This study aims to explore Mullā Ṣadrā’s philosophical thoughts, portray the salient features of his philosophy, and demonstrate the influence of philosophical thought on his understanding and interpretation of religious texts. Using a descriptive-analytic method, the a More

This study aims to explore Mullā Ṣadrā’s philosophical thoughts, portray the salient features of his philosophy, and demonstrate the influence of philosophical thought on his understanding and interpretation of religious texts. Using a descriptive-analytic method, the author describes some of the elements of Mullā Ṣadrā’s philosophy in the fields of theology, cosmology, and anthropology and, in this way, tries to explain his hermeneutic principles in the perception of religious texts. Next, he presents some of his interpretations of such texts in order to reveal the influence of Sadrian philosophical trend and hermeneutic principles in understanding religious texts. Given his prominent role in the development of Shī‘ī philosophy and wisdom, it seems necessary to deliberate over his philosophical theories and works and examine his methods and principles of interpretation in the field of Sadrian studies. The findings of this study indicate that Mullā Ṣadrā’s philosophical thought, in general, and his philosophical views, in particular, as well as his hermeneutic principles, which originate in the Transcendent Philosophy, and utilizing certain concepts in explaining philosophical problems distinguish him from other thinkers in the presentation and analysis of religious categories. Finally, the author concludes that benefitting from philosophical and metaphysical categories and theories, while being harmful in certain respects, could result in having a different understanding of religious texts. Manuscript profile

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9 - Health and Sickness in the Transcendent Philosophy
Mohammad Ahmadizadeh Azam Ghasemi Hamed Arezaee

The nature of health and sickness and their relationship with each other is the first and most necessary theoretical issue in medical philosophy, upon which all other discussions in this field depend, and which has provoked several theoretical and practical controversie More

The nature of health and sickness and their relationship with each other is the first and most necessary theoretical issue in medical philosophy, upon which all other discussions in this field depend, and which has provoked several theoretical and practical controversies. Similar to some Islamic philosophers, Mullā Ṣadrā has also dealt with this problem. In his discussions, he explains Ibn Sīnā’s standpoint in this regard and defends him against his critics, the most prominent of whom is Fakhr al-Din Razi. In doing so, Mullā Ṣadrā follows the common wisdom of his own time and defines health as a state or condition of the soul through which mental acts are properly issued from their own specific sources and emphasizes the psychological nature of both health and sickness. Being more straightforward than Ibn Sīnā, Mullā Ṣadrā corresponds the relationship between health and sickness to that between habit and non-habit. However, he does not clearly refer to his position as to what comes between health and sickness. A study of Mullā Ṣadrā’s works indicates that, apart from his direct references to the nature of health and sickness, one can define health as “a mode of the existence of the soul which enables it to perform its acts properly at the level of physical and elemental body” based on the principles of the Transcendent Philosophy. In the same vein, through emphasizing the ontological nature of health and non-being nature of sickness and, accordingly, their being graded, one can refute the existence of any boundary or intermediary between them and, as a result, portray a distinct picture of health and sickness. Manuscript profile

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10 - A Comparative Study of the Proofs of the Immateriality of the Soul in Demonstrating Imaginal Immateriality in the Views of Muḥaqqiq Ṭūsī and Mullā Ṣadrā
Ahmad Abedi Arani Mohammad Reza Karimi Vala Mohsen Pirhadi

One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immat More

One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immateriality. Muḥaqqiq Ṭūsī has tried to prove the immateriality of the soul and has essentially propounded immateriality as an argument for demonstrating the subsistence of the soul. Although he has not referred to the demonstration of imaginal immateriality, some of the proofs he presents have the potential to be used in proving this kind of immateriality. On the other hand, he believes that the souls which have reached the level of rational immateriality also enjoy imaginal immateriality. Mullā Ṣadrā has also demonstrated the rational and imaginal types of immateriality in order to solve the problem of the subsistence of all souls and, basically, his attempts at demonstrating imaginal immateriality were at the service of demonstrating the subsistence of all souls. Some of Mullā Ṣadrā’s proofs are similar to those of Muḥaqqiq Ṭūsī. Mullā Ṣadrā believes that the application of some of these arguments to imaginal immateriality is perfect and, in addition to them, he also provides some independent reasons in order to demonstrate the rational and imaginal types of immateriality. Hence, through proving that the faculty of imagination is one of the levels of the soul and an immaterial thing by itself, he has managed to reason for the subsistence of the souls which have not moved forward from the level of imaginal immateriality. Here, the authors state that the arguments propounded by Muḥaqqiq Ṭūsī are capable of demonstrating imaginal immateriality and, accordingly, as Mullā Ṣadrā indicates, the subsistence of all human souls is possible in the light of demonstrating the imaginal immateriality of the soul. This has been clearly explained based on Sadrian principles; nevertheless, before Mullā Ṣadrā and in Muḥaqqiq Ṭūsī’s studies, imaginal immateriality can only be witnesses in those souls which have reached the level of rational immateriality. This argument cannot solve the problem of the subsistence of all human souls. Manuscript profile

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11 - A Study of the Role of Perceptive Faculties and their Interactions in the Realization of Dreams, Revelation, and Magic (A Comparison of the Views of Ibn Sīnā and Mullā Ṣadrā)
Abdulreza Kushki Furugh al-Sadat Rahimpoor

The human soul possesses certain astonishing capabilities, a number of which appear in certain domains beyond the level of common activities. Dreams, revelation, and magic are among such capabilities. This study aims to examine and compare the views of Ibn Sīnā and Mull More

The human soul possesses certain astonishing capabilities, a number of which appear in certain domains beyond the level of common activities. Dreams, revelation, and magic are among such capabilities. This study aims to examine and compare the views of Ibn Sīnā and Mullā Ṣadrā regarding the interactions among perceptive faculties in the realization of these three phenomena. In the eyes of these two philosophers, the outward, inward, and rational faculties interact with each other in order for dreams to be realized. When it comes to revelation, external faculties play no role and, with respect to magic, all perceptive faculties interact to contribute to its realization. Based on his own specific principles, in addition to the effect of the active intellect and heavenly souls, Mullā Ṣadrā also believes in the impact of the disjunctive world of Ideas on perceptive faculties. Moreover, Ibn Sīnā’s lack of commitment to the concomitants of the discussion of the trans-substantial motion has resulted in his presentation of a different explanation for the relationship between the soul and body. In spite of such differences, the views of both philosophers with regard to the quality of the interactions of faculties in multiple cases are, to some extent, close to each other, which could be rooted in their attention to religious texts. Finally, the authors acknowledge that, given the discussions propounded by Ibn Sīnā and Mullā Ṣadrā, one can derive certain strategies in order to improve the functions of perceptive faculties and the interactions among them. In this regard, reference can be made to strengthening the rational faculty, thought control, and temperamental balance. Manuscript profile

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12 - Problem of Gender in Mullā Ṣadrā’s Epistemological Approach
Mahnaz Mozafari far Alireza Hassanpour Maijd Ziaei Ghahnavieh

The problem of gender has not been explicitly discussed in Islamic philosophy, in general, and in Transcendent Philosophy, in particular. However, through examining the principles of Islamic Philosophy and the work of philosophers, one can learn about their views and di More

The problem of gender has not been explicitly discussed in Islamic philosophy, in general, and in Transcendent Philosophy, in particular. However, through examining the principles of Islamic Philosophy and the work of philosophers, one can learn about their views and different interpretations of this problem. This paper is intended to reveal the relationship between the intellect and gender based on Sadrian philosophy and explain whether men and women share the same or different levels of intellectual perception. According to Mullā Ṣadrā, the most fundamental characteristic of human beings is rationality, particularly theoretical intellect, and men and women are the same in terms of their faculty of intellection. In other words, there is essentially and naturally no difference between them regarding their intellect. Mullā Ṣadrā stipulates that reaching the level of intellection – putting the intellect into practice – is an acquisitional affair, and the difference observed between men and women and even among men or women themselves in the process of knowledge acquisition is accidental and the outcome of contextual factors. Mullā Ṣadrā has demonstrated this problem in the classification of the intellect and the stages of intellection – from intellectus materialis (material intelligence) to intellectus acquisitus (acquired reason). Manuscript profile

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13 - From Wisdom to Functionalism: A New Analysis of the Nature of Mullā Ṣadrā’s Philosophical Paradigm
Hassan Rahbar Hamid Eskandari

The nature of Mullā Ṣadrā’s philosophical paradigm as a comprehensive system of philosophy has always been investigated by researchers in related fields. So far, eight views have been proposed in this regard; some of them consider Mullā Ṣadrā’s school to be a philosophi More

The nature of Mullā Ṣadrā’s philosophical paradigm as a comprehensive system of philosophy has always been investigated by researchers in related fields. So far, eight views have been proposed in this regard; some of them consider Mullā Ṣadrā’s school to be a philosophical one; some others view it as a gnostic one, while others attribute a kalāmī nature to it. Nevertheless, his words and writings contradict these views. He mainly prefers to call his system of thoughts “wisdom”, which means the knowledge of God and His attributes and acts based on a mixed kalāmī-gnostic method. However, the writer believes that wisdom has no independent identity distinguishing it from philosophy, kalām, and gnosis and cannot be deemed as an independent school. Accordingly, in order to provide an accurate explanation of his system of thoughts, in addition to internal and content-based analyses, one should observe the external features of the world Mullā Ṣadrā lived in. Hence, from an external perspective, it apparently follows “consensus-creating functionalism”; that is, his school seeks to create functional unity among the three systems of thought. From an external perspective, it follows an anthropological life-course approach; in other words, one should consider the various philosophical, social, and political conditions of his time in explaining the discussions, problems, and methods embedded in his system of thinking. Accordingly, the writer believes that three points should be considered in adopting an optimal approach to examining the Sadrian system of thought: the distinction between the truths about the intellect and the truths about faith, omission of what is inconsistent with philosophical method, and distinguishing the borderlines of intellect from those of narration and gnosis. In this paper, while presenting Mullā Ṣadrā’s view of his own school, it has been tried to clarify Sadrian thoughts based on their internal content and external conditions in order to provide a new analysis of his thought system. Manuscript profile

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14 - Place of Act in Man’s Existence in Mullā Ṣadrā
Fateme Soleimani Darrebaghi

One of the important problems in the field of anthropology is the place of “act” in Man’s existence and its role in attaining perfection. In Mullā Ṣadrā’s view, when a person performs an act, its truth is developed inside their soul so that thoughts and beliefs function More

One of the important problems in the field of anthropology is the place of “act” in Man’s existence and its role in attaining perfection. In Mullā Ṣadrā’s view, when a person performs an act, its truth is developed inside their soul so that thoughts and beliefs function as origins of different tendencies and feelings in human beings. Therefore, external acts are manifestations of human thoughts, intentions, feelings, and tendencies; they do not directly affect the formation of the truth of human beings but only function as the manifestation of the truth of the human soul. In this way, the truth and inner nature of act is identical with soulish forms and habits, which in the hereafter create the Ideal and otherworldly body. In fact, human beings represent themselves in the outside world through their acts. Hence, Mullā Ṣadrā rejects the idea that act is the cause of the emergence of states and attributes in the soul and, in case of repetition, results in the development of soulish habits. He, rather, believes that act is the product of human states and tendencies and merely plays the role of an intermediary between the human soul and the external material world. However, acts indirectly affect the formation of new thoughts and, as a result, new emotions and dispositions. Manuscript profile

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15 - A Study of Mudarres Zunūzī’s View of the Theory of Interrupting the Divine Punishment based on the Ideas of Ibn ‘Arabī and Mullā Ṣadrā
Hamidreza Khademi Reza Hesari

The eternity of divine punishment is among the important eschatological problems and discussions in philosophy and gnosis. Ibn ‘Arabī and Mullā Ṣadrā’s scrutiny and analysis of this problem attracted the attention of several Muslim thinkers to this subject in later time More

The eternity of divine punishment is among the important eschatological problems and discussions in philosophy and gnosis. Ibn ‘Arabī and Mullā Ṣadrā’s scrutiny and analysis of this problem attracted the attention of several Muslim thinkers to this subject in later times. Among them, Āqā ‘Alī Mudarres Zunūzī was one of the advocates of the theory of sinners’ eternal punishment in hell. In his glosses on al-Asfār, he adduced three arguments for this theory including the direct reference of some Qur’anīc verses to the eternity of punishment, the absence of any defense against divine punishment, and the concomitance of Man’s free will with eternal punishment. Zunūzī does not agree with the ḥadīth that Mullā Ṣadrā cites in order to demonstrate the interruption of punishment. However, in this paper the authors demonstrate that his criticism of Mullā Ṣadrā’s view is unfounded. Therefore, it can be said that the arguments adduced by some philosophers and gnostics in defense of the interruption of punishment are complete and can rationally justify this problem. Manuscript profile

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16 - Criteria for Muqarrabūn in Mullā Ṣadrā’s Philosophical Works and Commentaries
Fatemeh Sadeqzadeh Qamsari

The Holy Qur’an has granted a very special station to a group of believers called muqarrabūn (Those who are close to God). Moreover, it has considered specific places in Paradise and some Otherworldly rewards for them which are different from those promised to ordinary More

The Holy Qur’an has granted a very special station to a group of believers called muqarrabūn (Those who are close to God). Moreover, it has considered specific places in Paradise and some Otherworldly rewards for them which are different from those promised to ordinary pious believers. Therefore, it is necessary to investigate those attributes of this particular group which distinguish them from other pious, faithful, and righteous people. Some features such as knowledge, good deeds, worship, piety, high moral values, and devotion to social and benevolent services are easily detectable in muqarrabūn. Based on Sadrian principles, Man attains theoretical and practical perfection through the perception of truths and moral justice and, hence, finds access to true human pleasures. He also refers to a number of different criteria for identifying muqarrabūn including perfection in terms of knowledge and moral piety, intuition of the kingdom and God’s glory, drowning in divine kindness, and enjoying gnosis and true righteousness. However, Mullā Ṣadrā’s views regarding certain questions and issues in relation to muqarrabūn are sometimes ambiguous and sometimes non-revealing. Following a critical approach, the present paper analyzes the mentioned views. Manuscript profile

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17 - 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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18 - An Analysis of the “Transcendence of Wisdom” based on Sadrian Self-Knowledge and Methodology
Maryam Sadat Mousavi Mohammad Bidhendi Mohamad Mahdi Meshkati

Mullā Ṣadrā’s school of philosophy is known as the Transcendent Wisdom. Mullā Ṣadrā prefers the term “wisdom” to “philosophy” and chooses “transcendence, which, in his view, enjoys a dynamic status, as the general direction of his philosophical structure. This point con More

Mullā Ṣadrā’s school of philosophy is known as the Transcendent Wisdom. Mullā Ṣadrā prefers the term “wisdom” to “philosophy” and chooses “transcendence, which, in his view, enjoys a dynamic status, as the general direction of his philosophical structure. This point connects us to a system of factors which deal with the quality, direction, and nature of transcendence in this school. The present paper aims to clarify the process of creating this transcendence, as one of the several factors which contribute to the superiority of Sadrian wisdom, through investigating its psychological and methodological elements in two fields of the Origin and eschatology. Based on a Sadrian approach, if one seeks wisdom, they must become creative for themselves and in themselves and change their role from a spectator to a player in the realm of existence. Mullā Ṣadrā’s different view of the truth of the soul and expanding its perceptive levels are intertwined with methodology. This is because in his philosophy the knowledge of the soul is considered a method used in theology and eschatology. In his methodology, Mullā Ṣadrā begins with the recreation of concepts and, following a comprehensive and interdisciplinary approach, finds the correct method to be a combination of the intellect, transmission, and intuition. T’awīl (esoteric exegesis) and the use of a supreme language are among the other factors which are related to Mullā Ṣadrā’s specific methodology. Manuscript profile

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19 - A Critical Study of Mullā Ṣadrā’s Attributing the Madeness of the Concept of Existent to Sayyid Sanad
Fatemeh Abedini Ali Arshad Riahi

The Problem of making is the topic of some philosophical discussions, and there are three famous views regarding its object. Some thinkers, such as Shaykh Ishrāq and his followers, including ‘Allāmah Dawānī, believe that quiddity is made; some others believe in the made More

The Problem of making is the topic of some philosophical discussions, and there are three famous views regarding its object. Some thinkers, such as Shaykh Ishrāq and his followers, including ‘Allāmah Dawānī, believe that quiddity is made; some others believe in the madeness of attribution, while another group consider existence to be made, Mullā Ṣadrā rejects the madeness of quiddity and attribution but accepts the madeness of existence. Nevertheless, prior to Mullā Ṣadrā, Sayyid Sanad maintained that it is the “concept of existent” which is made. Mullā Ṣadrā holds that Sayyid Sanad’s intention of the “concept of existent” in the problem of making is concept qua concept rather than a real thing. Therefore, he quotes Sayyid Sanad’s view alongside the three main views regarding the made (as a separate idea) and considers it to be close to his own view. In the same vein, Mullā Ṣadrā’s commentators assert that Sayyid Sanad’s intention of the “concept of existent” was concept qua concept. However, a study of Sayyid Sanad’s original works (manuscripts) reveals that this attribution is not consistent with reality and, by the “concept of existent” in the problem of madeness, Sayyid Sanad meant the same true existence and not concept qua concept. Thus Sayyid Sanad and Mullā Ṣadrā hold the same view in this regard. Manuscript profile

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20 - Views of Sayyid ‘Alī Khān Madanī and Mullā Ṣadrā on Divine Anthropomorphic Attributes Based on Ends
Narges Taheri Hasan Naghizadeh Mortaza Irvani Najafi

In spite of the long stay of Sayyid ‘Alī Khān Ṣadr al-Dīn Madanī Shīrāzī (1052-10120 AH) in India and his distance from Shiraz and Isfahan, his kalāmī principles underlying the explanation of God’s anthropomorphic attributes in Rīyāḍ al-sālikīn clearly demonstrate Mullā More

In spite of the long stay of Sayyid ‘Alī Khān Ṣadr al-Dīn Madanī Shīrāzī (1052-10120 AH) in India and his distance from Shiraz and Isfahan, his kalāmī principles underlying the explanation of God’s anthropomorphic attributes in Rīyāḍ al-sālikīn clearly demonstrate Mullā Ṣadrā’s influence. Nevertheless, despite his agreement with the principles of the Transcendent Philosophy, his method of interpreting divine attributes does not fully conform to the principles of Sadrian philosophy. While clarifying the attribution of a number of anthropomorphic features to God, he adopts an ends-oriented method in order to purify Him from human characteristics. This is because the reasons for the manifestation of some attributes such as mercy and wrath, which are rooted in inner excitement, compassion, and sorrow, are not true about God. In fact, they can only be used for Him based on ends and outcomes. Although he speaks of demonstrating attributes for God without assimilation, this strategy is not consistent with the principles of the Transcendent Philosophy, particularly with gradation of being and distinction of existential levels of God’s attributes from those of human beings as explicitly stated by Mullā Ṣadrā and his fundamental theories. Manuscript profile

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21 - An Analytic Study of the Views of Mullā Ṣadrā and his Successors on the Nominal and Copulative Meanings of Being (Some Deliberations over the Linguistic Discussions of the Transcendent Philosophy)
Roohollah Daraei

Mullā Ṣadrā pays due attention to linguistic issues in the phrasing of his ideas and discusses the difference between nominal and copulative meanings. His commentators have detected some incoherences in his views so that they have judged some of them to be more accurate More

Mullā Ṣadrā pays due attention to linguistic issues in the phrasing of his ideas and discusses the difference between nominal and copulative meanings. His commentators have detected some incoherences in his views so that they have judged some of them to be more accurate and, thus, more favorable, than some others. Through propounding and comparing Mullā Ṣadrā’s views regarding the nominal and copulative meanings of being, the author presents a framework for posing some ontological, epistemological, and linguistic discussions in this paper. At the same time, relying on the linguistic discussions in jurisprudence (uṣūl-i fiqh), he introduces an analytic-linguistic approach in order to solve the problem of the existing incoherences. Mullā Ṣadrā believes that, on the one hand, one can reach the univocality of the nominal meaning of being (hast) through the univocality of the copulative meaning of being (ast). On the other hand, he argues that the difference between copulative being and predicative being pertains to their species. This view of Mullā Ṣadrā has raised different debates, interpretations, and questions among authorities in the field of philosophy. Some of these questions are as follows: Are these two views consistent with each other? Is this theory consistent with the gradation of existence and its univocal meanings? Are copulative and predicative existence commensurate with each other? Are the two classifications of being in the Transcendent Philosophy; i.e. the three-fold division of being into copula, copulative, and soulish and the two-fold division of being into copula and independent being, in contrast to each other? Are these two classifications consistent with Mullā Ṣadrā’s views in the field of nominal and copulative meanings? Manuscript profile

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22 - A Review of Love as an Influential Factor in Man’s Godlikeness in Meister Eckhart and Mullā Ṣadrā
Seyyed Mohammad Ghadery Ehsan Kordi Ardakani

Like Eckhart, Mullā Ṣadrā also emphasizes the element of the lovers becoming similar to the beloved and maintains that divine love is intertwined with the essence of Man’s existence. Here, given the mentioned similarities and relying on a descriptive-analytic method, th More

Like Eckhart, Mullā Ṣadrā also emphasizes the element of the lovers becoming similar to the beloved and maintains that divine love is intertwined with the essence of Man’s existence. Here, given the mentioned similarities and relying on a descriptive-analytic method, the authors have tried to clarify the effects of love on Man’s becoming Godlike with reference to the works of Eckhart and Mullā Ṣadrā. Eckhart and Mullā Ṣadrā refer to love as one of the influential factors in Man’s Godlikeness. Eckhart equates the essence of the soul with the Essence of God and concludes that the love of God resides in Man’s essence. By emphasizing these two features of love, that is, monopoly and simulation, he maintains that love of God makes other kinds of love to be forgotten and reduces all of them to itself; in fact, the only existing love is the love of God. He also views love as an internal stimulus which creates a kind of drive and attraction in the spirit which, ultimately, make it restless and compels it to become the same as its beloved. Manuscript profile

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23 - Consistency of Mullā Ṣadrā’s Perception of the Principle of Impossibility of the Knowledge of Effect without the Knowledge of Cause with Ontological Foundations of the Transcendent Philosophy
Seyed Amin Mirhoseini Ali Fathtaheri

According to the principle of “impossibility of the knowledge of effect without the knowledge of cause”, it is not possible to attain any certain knowledge of an effect prior to attaining the knowledge of its cause. Based on logicians’ reading of this principle, it is o More

According to the principle of “impossibility of the knowledge of effect without the knowledge of cause”, it is not possible to attain any certain knowledge of an effect prior to attaining the knowledge of its cause. Based on logicians’ reading of this principle, it is only our acquired knowledge, which is obtained through reasoning, that conforms to this principle. Nevertheless, Mullā Ṣadrā provides an innovative analysis of the mentioned principle and, in contrast to logicians, concludes that it applies to all types of knowledge, whether acquired, presential, axiomatic, or theoretical. Some commentators of Mullā Ṣadrā’s works do not agree with his new interpretation of this principle and maintain that it is defective. However, the present study reveals that his perception is compatible with his own ontological principles, and the criticisms advanced by his commentators originate in their lack of attention to them. Manuscript profile

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24 - An Analytic Study of Mullā Ṣadrā’s Criticisms of Mutikallīmūn’s Views of Man’s Identity
Somayeh Malleki Mahdi Emami Jomee Nafiseh Ahl Sarmadi

The Problem of the corporeal nature of what is other than God is of particular importance among Kalāmī theorems and is also among the few discussions about which almost all Kalāmī trends are unanimous. Mutikallīmūn believe that everything other than God, including Man a More

The Problem of the corporeal nature of what is other than God is of particular importance among Kalāmī theorems and is also among the few discussions about which almost all Kalāmī trends are unanimous. Mutikallīmūn believe that everything other than God, including Man and other existents, are bodily entities and introduce immaterial existents as absolutely perfect and self-sufficient truths. The exoteric, objective, and inclusive Kalāmī view necessitates and confirms the corporeality of Man’s identity and truth. Mullā Ṣadrā was among the thinkers who opposed mutikallīmūn’s corporealist view and tried to present a comprehensive and philosophical interpretation of Man’s reality and identity or an image which could exercise a positive influence on their individual and social life. Following a descriptive and documentary method and content analysis, the present study presents a critical review of Mullā Ṣadrā’s approach to mutikallīmūn’s views and demonstrates that his definition of Man’s identity and existential capacity is completely different from and even in contrast to that of mutikallīmūn. Unlike Mullā Ṣadrā, they consider such elements extremely trivial and limited, which is why their views suffer from several defects and problems. Manuscript profile

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25 - A Study of the Validity of Gnostic Intuition in the Epistemology of the Transcendent Philosophy
Hossein Emadzadeh Mahdi Zakeri

One of the most important discussions in epistemology focuses on the origins of knowledge. Many contemporary Western philosophers disapprove of gnostic intuition as a source of knowledge while Mullā Ṣadrā, one of the greatest divine philosophers of the world, believes i More

One of the most important discussions in epistemology focuses on the origins of knowledge. Many contemporary Western philosophers disapprove of gnostic intuition as a source of knowledge while Mullā Ṣadrā, one of the greatest divine philosophers of the world, believes in the opposite and states that, in addition to rational arguments, religious texts also confirm the validity of this view. He maintains that some philosophical problems are outside the domain of reason and can only be accessed through gnostic intuition. According to the Transcendent Philosophy, gnostic intuition will be realized when there is an ontological connection or unity between the knower and the known, when both of them are immaterial, and when the knower depends on the self. In this paper, the authors initially explain gnostic intuition based on presential knowledge, refer to its specific features, and discuss its difference from introspection. Then, through examining the whatness of gnostic intuition and its different types, they investigate its validity and epistemological values and provide a list of the criteria that Mullā Ṣadrā and the commentators of his works have introduced for identifying valid intuitions. Finally, they examine its validity. Manuscript profile

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26 - Human Soul: A Supreme Example of God in the Transcendent Philosophy
Mojtaba Afsharpour Mohammad Mehdi Gorjian Mohsen Qomi

One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in term More

One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in terms of essence, attributes, and acts so that the knowledge of the soul could function as a means of attaining the knowledge of God in these three realms. However, it is noteworthy that God Almighty is pure from a like. Therefore, an example is different from a like. A careful study of Mullā Ṣadrā’s works reveals that he followed this theory seriously and tried his best to grant it a demonstrative nature. However, he never introduced it in a coherent and well-defined manner in a book or a chapter but dealt with its different dimensions in different chapters and works in relation to other discussions. Therefore, it is necessary to introduce this theory and the related interpretations in a coherent form. After some preliminary explanations regarding the Sadrian supreme example theory, this paper examines and analyzes the most important dimensions of the soul as an example of God and the related analyses in order to identify the most significant aspects of this feature of the human soul. Manuscript profile

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27 - Roles of the Affective and Voluntary Spheres of Faith in its Bilateral Relationship with Moral Acts in Mullā Ṣadrā’s View
Mehdi Zamani

Faith is a truth which, in addition to cognition, embraces human feelings and will. That is why thinkers have provided different cognitive, affective, and voluntarist views of faith, each emphasizing one of these realms. The quality of the unity of faith with act has a More

Faith is a truth which, in addition to cognition, embraces human feelings and will. That is why thinkers have provided different cognitive, affective, and voluntarist views of faith, each emphasizing one of these realms. The quality of the unity of faith with act has a long history and has provoked several different views. Following a descriptive-analytic method, the author has tried to explain and analyze Mullā Ṣadrā’s standpoint in this regard in this paper. His view of the nature of faith has often been introduced based on the identity of faith and cognition. However, he believes that faith is a kind knowledge within the heart which, in addition to cognition, entails human feelings and will. His emphasis upon the role of devotional love in the realm of affections and that of faith-related sincerity in the realm of free will has resulted in presenting an acceptable explanation of the quality of the unity of faith and act within his philosophical framework. In this way, through its spread in the realms of feeling and will (love and devotion), faith leads to moral act and is also influenced by such acts in its own turn. Therefore, a mutual relationship is established between knowledge and moral act through the mediation of feelings and will. In other words, faith guarantees the performance of moral acts, which, in turn, reinforce one’s faith. Manuscript profile

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28 - Revelation in Mullā Ṣadrā’s View
Seyd Mohammad Musavi Mohamad Taghi Rajaee

Mullā Ṣadrā believes that, since a prophet’s duty is to transmit revelations to people and guide them, they must be expressed in detail within the framework of verbal propositions so that they are comprehensible and usable by people. The words comprising a revelation, s More

Mullā Ṣadrā believes that, since a prophet’s duty is to transmit revelations to people and guide them, they must be expressed in detail within the framework of verbal propositions so that they are comprehensible and usable by people. The words comprising a revelation, similar to their meanings, should have been descended from the intellectual world. When a revelation is sent, the prophet must ascend to higher worlds to receive it and, then, return to the natural world carrying the revelation. Sometimes the descent of revelation is accompanied with the sensual observation of the angel carrying it. In this case, the observation of the angel has occurred in the world of Ideas and the descent of the angel carrying revelation does not indicate separation from the station of divine proximity; rather, a small part of their existence is conceived by the prophet’s perceptive faculties. Manuscript profile

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29 - Sense Perception in Aristotle and Mullā Ṣadrā
Muhammad Husein Mokhtari

The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and More

The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and internal perception of the soul in his two treatises of On the Soul and On Sense and Sensibilia. Among the perceptive faculties of human beings and animals, sense perception holds a particular station. This is because one’s first encounter with the external world happens through this faculty. In order to clarify sense perception, he refers to and discusses the external faculties of the soul (touch, sight, taste, hearing, and smell) and the informative data they provide. He believes that sense perception must be intertwined with the intellect in order to result in knowledge. Muslim philosophers have also discussed sense perception and most of their views are similar to those of Aristotle. Through propounding the soul’s creation of forms, Mullā Ṣadrā distanced himself from Aristotle and managed to introduce a new theory in philosophical psychology. In this paper, the author examines and compares Aristotle’s and Mullā Ṣadrā’s approaches to the problem of sense perception. In doing so, he firstly defines the soul and its faculties and, then, investigates external faculties in the views of both philosophers. Finally, he deals with the important discussion of the epistemological aspect of sense perception. Manuscript profile

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30 - 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

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31 - Secrets of Sharī‘ah and Benefits of Obedience in Mullā Ṣadrā’s View
Seyyed Mostafa Muhaqqiq Damad

According to religious teachings, religious rites and rituals, in addition to their external image, possess an internal image which creates Man’s identity and soul. In Islamic traditions, several works have been written on the secrets of Sharīa‘ah, some of which discuss More

According to religious teachings, religious rites and rituals, in addition to their external image, possess an internal image which creates Man’s identity and soul. In Islamic traditions, several works have been written on the secrets of Sharīa‘ah, some of which discuss them in general and some analyze specific rites and rituals. In this regard, reference can be made to al-Futūḥāt al-makkīyyah by Ibn ‘Arabī, Asrār al-sharī‘ah wa aṭwār al-tarīqah wal-ḥaqīqah by Sayyid Haydar Amuli, Mahajjat-al-bayḍā by Mullā Muḥsin Fayḍ Kāshānī, treatise of al-Tanbihāt al-‘aliyyah ala waza’if al-ṣalāt al-qalbīyyah by Shahīd Thānī, and Asrār al-ṣalāt by Imam Khomeini. In two parts of the book al-Shawāhid al-rubūbīyyah fil manahij al-sulukīyyah, Mullā Ṣadrā has also discussed the secrets of Sharī‘ah. The present paper investigates and analyses his views regarding the secrets of Sharī‘ah. Manuscript profile

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32 - An Analysis of the Double-Sided Divisions of Existence based on Sadrian Philosophical System
Abdolal Shokr

One of the principles of existence is its commensurability with actuality, externality, and unity. Accordingly, the problem is that this commensurability requires the other divisions, i.e., potential, mental, and multiple types of existence, to exit its domain of divisi More

One of the principles of existence is its commensurability with actuality, externality, and unity. Accordingly, the problem is that this commensurability requires the other divisions, i.e., potential, mental, and multiple types of existence, to exit its domain of divisions. Later philosophers have tried to resolve this problem by adding two soulish and relative values. Regarding the soulish value, the actuality, unity, and externality of an existent are considered without comparing it to other existents, thus existence becomes commensurate with actuality, unity, and objectivity. Regarding the relative aspect, existences are compared to other existences, find their place in the division, and become the divided of the side in front of it. However, there is another problem because, based on the second assumption, the other side will not be compatible with the meaning of the divisions being the divided. This is because the divisions are separate from each other and have nothing in common; otherwise, the division would be meaningless. Apparently, this problem arises when dealing with the principiality of being and quiddity and ontological separation because the first division has been formed based on the philosophical system of early philosophers and is compatible with its fundamental principles. Following a comparative analytic method of content analysis, the present paper examines the roots of the changes in the double-sided divisions of existence and demonstrates that they were initially developed in the works of philosophers before Mullā Ṣadrā without taking the problem of the principiality of existence into consideration. However, they were later reinterpreted on the basis of this principle and, thus, created this problem. An analysis of this problem based on Sadrian principles could lead to an acceptable justification in this regard. Manuscript profile

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33 - Anthropological Explanation of Death in Mullā Ṣadrā’s two Systems of Graded Unity and Individual Unity of Existence
Abdollah Salavati Fatemeh Kookaram

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, o More

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, ontological gradedness, corporeal origination of the soul and its spiritual subsistence, the problem of the soul and its relationship with the body, human stations, and being the manifestation of divine names. Mullā Ṣadrā divides death into three natural, premature, and voluntary types. In his view, the soul plays an active and key role in death. The main question of the present study is what the principles of the anthropology of death are in Mullā Ṣadrā’s view. He believes that death is an ontological affair in the sense of the soul’s voluntary, forceful, or generative desertion of the world of sensibles. In Mullā Ṣadrā’s two philosophical systems, death has two different faces; in his system of graded unity, it means severing the relationship with the body in the light of ontological gradedness and, in the system of individual unity, it means cutting the relationship with a name and joining another name in the light of various manifestations. Manuscript profile

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34 - A Review of Mullā Ṣadrā’s Responses to the Problem of the Necessity of Subsuming One Quiddity into two Categories in the Discussion of Mental Existence
Mohammad Hadi Tavakkoli

20.1001.1.15600874.1400.26.4.1.0

Based on the theory of the qualitative nature of knowledge and the identity of mental and objective quiddities, the acceptance of the theory of mental existence poses the problem of the necessity of the inclusion of knowledge in two categories. In his works, Mullā Ṣadrā More

Based on the theory of the qualitative nature of knowledge and the identity of mental and objective quiddities, the acceptance of the theory of mental existence poses the problem of the necessity of the inclusion of knowledge in two categories. In his works, Mullā Ṣadrā has tried to solve this problem through distinguishing between common and primary predications, application of two categories to knowledge from two essential and accidental aspects, negation of the subsistence of inherence, and acceptance of the application of two categories to cognitive form due to the mentally-positedness of quiddity, and the possibility of its shadow-like realization in the form of multiple existences. Although a study of his responses indicate their incompleteness in resolving the issue, his principles have paved the ground for accomplishing this task through accepting the “predication of the indicator on the indicated”. According to this view, regardless of what the nature and category of the cognitive form is, the narration of the nature of an external thing is introduced as the ontological attribute of the cognitive form, which has nothing to do with its nature and is, rather, outside the realm of categories. Through this solution, we can both maintain the correspondence between the cognitive form and the nature of the external thing and, while accepting the realization of the cognitive form in the mind, resolve the problem of the necessity of the inclusion of knowledge in two categories. Manuscript profile

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35 - “I” and the Criterion for its Distinction from “others” in Suhrawardī, Mullā Ṣadrā, and Descartes
Sakineh Gharibi Sohrab Haghighat mansour Imanpour

20.1001.1.15600874.1400.26.4.6.5

The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that More

The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that Man learns about through presential knowledge. The referent of true I in Suhrawardī’s view is immaterial light, which enjoys continuous self-awareness through the permanent manifestation of essence. In Mullā Ṣadrā’s philosophy, referent is a level of existence which is continually in a state of change in the cradle of the trans-substantial motion; it is a graded realm with no fixed identity. For Descartes, the referent is an immaterial dimension that is continually involved in a state of thinking. Therefore, all three philosophers believe that true “I” is in fact a perceptive, knowledgeable, and thinking “I”. The distinction criterion for true I is also the same for all of them. This is because Suhrawardī and Mullā Ṣadrā consider continuous knowledge and not neglecting the self, which is the same as self-awareness, to be the distinction criterion for true I. However, Descartes’ criterion is clarity and distinction, which seem to be the same thing that Suhrawardī and Mullā Ṣadrā call continuous presence or self-awareness. Hence, it seems that the distinction criterion for “true I” is the same in the view of all the three philosophers. Manuscript profile

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36 - A Critical Study of the Differences Between Elemental and Ideal Bodies in Mullā Ṣadrā
Hosain Karimi

20.1001.1.15600874.1400.27.1.1.7

One of the classifications of the reality of the body in philosophical sources and works divides it into Ideal and elemental types. There is no conflict among contemporary philosophers regarding the essence of this division itself; however, they have referred to some di More

One of the classifications of the reality of the body in philosophical sources and works divides it into Ideal and elemental types. There is no conflict among contemporary philosophers regarding the essence of this division itself; however, they have referred to some differences between elemental and Ideal bodies, some of which are based on the principles related to the discussion of material and immaterial entities. Philosophers have provided different definitions for the material and immaterial. One of the important problems in the discussion of the differences between elemental and Ideal bodies is the problem of the existence of potency. Nevertheless, some other differences between them have been mentioned that cannot be completely based on the discussion of material and immaterial entities. Mullā Ṣadrā has extensively dealt with this philosophical problem in his works and referred to 15 differences between these two realities. The study of these differences can provide a better understanding of the reality of elemental and Ideal bodies. The present study indicates that some of these differences are correct; some are incorrect, and some others demand further explanation. Manuscript profile

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37 - A Comparative Study of Mullā Ṣadrā’s and William Craig’s Views of Temporal Origination of the World
Monireh Sayyid Mazhari Alireza Esmaeli

One of the most profound ontological problems which has occupied the minds of thinkers and philosophers is the discussion of origination or eternity of the world. In Islamic tradition, through introducing the theory of trans-substantial motion, Mullā Ṣadrā has tried to More

One of the most profound ontological problems which has occupied the minds of thinkers and philosophers is the discussion of origination or eternity of the world. In Islamic tradition, through introducing the theory of trans-substantial motion, Mullā Ṣadrā has tried to portray the renewing origination of the material world in such a way that, while enjoying consistency, it does not contradict any religious teachings. According to Mullā Ṣadrā, renewal is the same as existents’ being, and each renewal is an independent origination which ceaselessly occurs in the essence of existents in the course of time. The chain of events will never stop at a specific point due to the continuity of emanation; therefore, all components of the world are temporally originated. As a result, the world, as a mentally-posited whole, has no independent existence and is temporally originated as well. William Craig, the Christian thinker, has also based his cosmological argument on a new approach to the temporal origination of the world in the contemporary Western philosophical atmosphere. He maintains that the world and all its constituent parts, including time, have been created from nothing at a specific moment on divine free will and, since then, God, who existed prior to the creation of the world in an ethereal state, is now exposed to time because of His true relationship with temporal origination of things. The present study aims to reveal the efficiency of Mullā Ṣadrā’s interpretation of the temporal origination of the world in comparison to Craig’s new approach. The findings of this comparison indicate that Craig’s attempts at presenting this new approach deserve due attention; however, comparing to Mullā Ṣadrā’s view, it not only lacks the necessary consistency but is also in clear contrast to some of the most fundamental religious theorems including the impossibility of attributing change to God’s essence, His eternity, His everlasting simultaneity with the created, and continuity of emanation. Manuscript profile

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38 - Applications of Mullā Ṣadrā’s Psychological Principles in Education
Mahdi Rezaei

20.1001.1.15600874.1400.27.2.2.0

The basis of education, in general, and Islamic education, in particular, is the human soul (psyche). In order to educate the soul and psyche, there are some principles that are employed to achieve the predetermined goals and objectives. Given the religious approach of More

The basis of education, in general, and Islamic education, in particular, is the human soul (psyche). In order to educate the soul and psyche, there are some principles that are employed to achieve the predetermined goals and objectives. Given the religious approach of this study and the potentials of the Transcendent Philosophy in this regard, the author has tried to identify and examine the applications of the principles of educating the soul (psyche) based on Mullā Ṣadrā’s philosophical thoughts. Some of these principles include the substance of the soul’s immateriality, the corporeal origination and spiritual subsistence of the soul, and its graded trans-substantial motion in its process of development. Following this, he has dealt with the educational principles inferred from the mentioned principles and the purposes of this study, such as graded transcendence and graduation and transformationalism, reform, and recreation in the process of educating the soul (psyche). This study was conducted following a combination of descriptive-analytic and inferential methods while using library resources in order to describe the concepts and analyze and clarify the problem. The author has specifically referred to Mullā Ṣadrā’s books (particularly al-Asfār, VIII and IX) and the works of some of his commentators in order to extract and infer the related principles employed in the education of the soul. Manuscript profile

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39 - An Evaluation of the Common Interpretations of Fact Itself and its Whatness Based on Mullā Ṣadrā’s Final View
Seyedeh Zahra Mousavi Baygi Seyd Mohammad Musavi

20.1001.1.15600874.1400.27.1.2.8

One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with naf More

One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with nafs al-amr (fact itself); however, they have provided different views and interpretations of this concept. The required data for the study were collected through the library method. After describing and analyzing them, while evaluating three famous views regarding the truth of fact itself, reporting the related criticisms, and emphasizing the incomprehensiveness of these views, the researchers try to demonstrate that fact itself means “God’s essential differentiated knowledge”. Their standpoint is in conformity with gnostic and Sadrian philosophical principles. Manuscript profile

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40 - 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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41 - Ontological Functions of the Corporeal Dimension of Man in Mullā Ṣadrā’s View
Hadi Jafary Ali Arshad Riahi

20.1001.1.15600874.1401.27.3.1.5

Man’s corporeal dimension is of great significance from various angles in Mullā Ṣadrā’s anthropology. In this paper, the authors deal with one of its important dimensions, that is, its ontological functions. Mullā Ṣadrā has not allocated any independent section to the f More

Man’s corporeal dimension is of great significance from various angles in Mullā Ṣadrā’s anthropology. In this paper, the authors deal with one of its important dimensions, that is, its ontological functions. Mullā Ṣadrā has not allocated any independent section to the functions of Man’s corporeal dimension in his works and has not even directly referred to it. However, these functions can be inferred from his views. A study of his works indicate that Man’s corporeal dimension performs some important functions from an ontological perspective. In this regard reference can be made to the following functions: developing belief, promotion and evolution of Man, having free will, performing opposite acts, completing mental and rational acts, constructing and improving the world, realizing the noblest order, granting identity to the soul, and developing the identity of the perfect Man and some apparently contradictory roles such as becoming the source of evil and the source of freedom from evil. This study, which has been conducted following the library and content analysis methods, in addition to demonstrating the significance and necessity of Man’s corporeal dimension in the world of creation, illustrates that the functions of this dimension have various aspects from an ontological viewpoint and pertain to a number of important realms in the world of being. Manuscript profile

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42 - Philosophy of Imāmah and its Place in Mullā Ṣadrā’s Philosophy with an Emphasis on Sharḥ Uṣūl al-Kāfī
Abdollah Mirahmadi Mona Amanipoor

20.1001.1.15600874.1400.27.2.5.3

A study of the discussions of the book Sharḥ uṣūl al-kāfī reveals that Mullā Ṣadrā has tried in this book to interpret Imāmah (leadership) and its nature – as a position appointed by God – based on the truths in the words of the Infallible Imams. In spite of the rationa More

A study of the discussions of the book Sharḥ uṣūl al-kāfī reveals that Mullā Ṣadrā has tried in this book to interpret Imāmah (leadership) and its nature – as a position appointed by God – based on the truths in the words of the Infallible Imams. In spite of the rational and shar‘ī nature of the concept of Imāmah and the different approaches to it, Mullā Ṣadrā has never provided a human-oriented and non-divine interpretation of this position. Rather, through granting principliality and attending to the narrative and Kalāmi beliefs in Shi‘ism, he emphasizes the ultra-human and divine status of this position when explaining the narrations in kitāb al-ḥujjah as a section of al-Kāfī. When discussing the concept of Imāmah and while posing and criticizing the views of various Islamic sects regarding the problem of appointment, Mullā Ṣadrā acknowledges that the existence of Imam is necessary based on the principle of the noblest possibility. Moreover, he refers to certain features and privileges in order to demonstrate that Imām is the proof of God. Manuscript profile

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43 - 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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44 - A Critical Study of Haeri Yazdi’s View of the Sadrian Semantic Function of “Possibility” in Explaining the Sinan Argument of the Righteous
Hamidreza Khademi

20.1001.1.15600874.1400.27.1.6.2

The argument of the righteous (Burhān al-Ṣiddīqīn) demonstrates the essence of the Necessary Being without resorting to an intermediary. This title was chosen for the first time by Ibn Sīnā in order to provide a new interpretation of an argument that Fārābī had previous More

The argument of the righteous (Burhān al-Ṣiddīqīn) demonstrates the essence of the Necessary Being without resorting to an intermediary. This title was chosen for the first time by Ibn Sīnā in order to provide a new interpretation of an argument that Fārābī had previously adduced. The argument of the righteous is one of the best and most concise philosophical and rational arguments on demonstrating the existence of God.This argument reasons from “being” to the “Necessary Being” so that none of God’s acts, such as motion or origination, functions as the middle term. Haeri Yazdi has tried to respond to the problems of this argument by explaining the meaning of possibility in the Peripatetic and Transcendent Schools of philosophy. Given his accurate analysis of the meaning of possibility, he believes that it can be used as a basis for proving the existence of the Necessary Being; therefore, it is not necessary to resort to the impossibility of infinite regression. Following an analytic comparative method and based on Mullā Ṣadrā’s valid criteria for the truth of the argument of the righteous, the present paper analyzes and examines Haeri Yazdi’s interpretation and shows that his view is not immune to criticism. Manuscript profile

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45 - A Critical Study of Ibn Sīnā’s Arguments on the Materialism of Particular Perceptive Experience with an Emphasis on the Problem of “Explanatory Gap”
Ahmad Va’ezi Mehdi Karimi

20.1001.1.15600874.1400.27.2.7.5

By doubting the materiality of perceptions based on the problem of explanatory gap, a rational basis is provided for criticizing Ibn Sīnā’s arguments regarding the impossibility of the immateriality of particular perceptions, the demonstration of possibility, and also t More

By doubting the materiality of perceptions based on the problem of explanatory gap, a rational basis is provided for criticizing Ibn Sīnā’s arguments regarding the impossibility of the immateriality of particular perceptions, the demonstration of possibility, and also the necessity of the immateriality of different types of perception. The material interpretation of particular perceptions – whether sensory or imaginal – is among Ibn Sīnā’s views in the ontology of perception. Through providing some arguments on the impossibility of the immateriality of particular perceptive experiences, he believes that the only possible state with respect to such experiences is their immateriality. On the other hand, hypothesizing the existence of a possible world in which a metaphysical state such as pain can be imagined in the absence of a neural process makes the distinction between mental state and neural process possible. This explanatory gap between them makes the immateriality of perception possible through negating the identity of these two phenomena. Given the distinction between physical and metaphysical states and the necessity of the immateriality of perception based on various philosophical arguments, the materiality of particular perception is debatable. Therefore, Mullā Ṣadrā’s idea of the immateriality of sensory and imaginal perception, similar to rational perceptions, presents a more comprehensive explanation of perception and the soul. This paper focus on a study of the whatness and ontology of particular perceptions, the discussion of which is subcategorized under the problem of the soul-body relation in the process of perception. Manuscript profile

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46 - Prerequisites and Features of Transcendent Criminal Politics
Mohammad Mirzaei Iman Amini

20.1001.1.15600874.1401.27.4.1.7

Criminal policy entails scientific planning and practical prudence in dealing with criminal phenomena. Since it is related to criminal acts and events, it is influenced by the existing norms and values in society and must be organized accordingly. In a society or system More

Criminal policy entails scientific planning and practical prudence in dealing with criminal phenomena. Since it is related to criminal acts and events, it is influenced by the existing norms and values in society and must be organized accordingly. In a society or system in which religious ideologies and values are dominant, one cannot expect the necessary efficiency from imported policies or reports rooted in the principles accepted in their sources of origin. Therefore, it is of great importance to develop a model of criminal policy that conforms to the prevalent principles and values in the target society. Transcendent criminal policy is theoretically rooted in Mullā Ṣadrā’s Transcendent Philosophy. This model, in addition to its inclusiveness regarding the provision of material and worldly advantages, unlike the common criminal policies, enjoys some metaphysical and spiritual dimensions that conform to Islamic religious beliefs and teachings and common fiṭrī (intrinsic) and human features. The ultimate goal of this policy is to enhance the luminous development of individuals and society and, at best, provide for Man’s happiness, and guide them on their path to gaining proximity to God. The present paper, similar to an Introduction, aims to explain the features and elements of this model based on the existing laws in the country. Manuscript profile

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47 - Specificity of Attaining the Station of Perfect Man in Mullā Ṣadrā’s View: Arguments and Consequences
Maryam Ahmadi Sahar Kavandi Mohsen Jahed

20.1001.1.15600874.1400.27.2.8.6

One of the most comprehensive studies in the Sadrian philosophical system pertains to the field of anthropology. Moreover, one of the manifestations of the comprehensiveness of this discussion is dealing with the nature and place of the perfect Man in the order of being More

One of the most comprehensive studies in the Sadrian philosophical system pertains to the field of anthropology. Moreover, one of the manifestations of the comprehensiveness of this discussion is dealing with the nature and place of the perfect Man in the order of being and its referents and worldly and other-worldly functions, which have been explored in several studies. However, what they have all neglected is the attention to the reasons of the specific nature of this station and its consequences in this school of philosophy. It seems that the attention to this point can grant more depth to anthropological discussions in the Transcendent Philosophy and Islamic philosophy. Accordingly, this study aims to provide an analytic account of the reason for the uniqueness of this station in Mullā Ṣadrā’s works. Here, while analyzing the factors affecting the emergence and perfection of human beings through difference of souls within the framework of apriori and aposteriori multiplicity, the authors explain the restriction of this station to quite a few people. The findings of this study indicate that the station of the perfect Man can be attained through the prophet’s invitation, obligation, courtesy, etc. Nevertheless, developing the highest levels of this station is not possible for all, which justifies the quality of the voluntary perfection of the Infallible Imāms (‘a) and the prophets (ṣ). Manuscript profile

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48 - Mullā Ṣadrā’s View of the Potentials originating in Man’s Rational Immateriality: Factors and Obstacles
Najimeh Mansouri Furugh al-Sadat Rahimpoor Jafar Shanazari

20.1001.1.15600874.1401.27.3.4.8

In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different l More

In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different levels of rational immateriality, the influential factors in this process, the existing obstacles there, and the characteristics created through this immateriality in worldly life. Upon the rational faculty’s reaching its habitual stage, the soul arrives at the borderline of rational immateriality, and utmost immateriality is gained at the level of acquired reason. The reinforcement of practical intellect, love, and prayer are among the factors affecting man’s reaching the different levels of rational immateriality. However, there are some obstacles to this process such as yielding to whims, committing sins, imitating others, and loving the world. At its lowest level, rational immateriality creates speech in human beings and makes it possible for them to distinguish between the good and evil. Through the promotion of the level of immateriality, man can consciously try to begin their journey toward God and, at the highest level, they become qualified for the station of guardianship. Given Mullā Ṣadrā’s idea of the quality of the rational immateriality of the soul, the philosophical explanation of some of the duties of the Prophet(ṣ), such as receiving revelation and developing certainty about its legitimacy, becomes possible. Manuscript profile

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49 - Holistic Education Based on the Principles of the Transcendent Philosophy
Sude Yavari Tayebe Mahroozade Ali Sattari

Holistic education is one of the educational strategies of the 20th century in the West which challenges the existing defects in the modern educational system. Clearly, there are so many similarities between religious and Islamic education and holistic education that we More

Holistic education is one of the educational strategies of the 20th century in the West which challenges the existing defects in the modern educational system. Clearly, there are so many similarities between religious and Islamic education and holistic education that we can safely claim that the latter has always been the common method of education in our traditional educational system. The present study focuses on certain educational principles in the Transcendent Philosophy which can be categorized under the concept of holism. Some of these principles include the necessity of the gathering of matter and meaning, educating the body along with the soul, and moral and epistemological holism. Moreover, regarding epistemological holism, the authors elaborate on the particular place of reason in epistemology and derive a number of educational principles in conformity with rationality, among which reference can be made to the necessity of prudence and necessity of teaching intellection to the learner. Finally, they refer to some of the practical methods in conformity to the mentioned principles. Following the qualitative method of content analysis and philosophical inference, the authors have tried to derive a number of educational principles in line with holism through delving in Mullā Ṣadrā’s books on the Transcendent Philosophy and some of his commentators’ works. Manuscript profile

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50 - A Comparative Study of the Views of Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’ī Regarding Ambiguous Verses in the Qur’an
Davood Saemi

20.1001.1.15600874.1401.27.4.2.8

According to Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’ī, Qur’anic verses enjoy both exoteric and esoteric meanings. When dealing with ambiguous verses, one must focus on their exoteric meanings and not to ignore them. In the view of both philosophers, the understanding of ambi More

According to Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’ī, Qur’anic verses enjoy both exoteric and esoteric meanings. When dealing with ambiguous verses, one must focus on their exoteric meanings and not to ignore them. In the view of both philosophers, the understanding of ambiguous or metaphorical verses is relative and depends on individuals’ virtues and level of knowledge. They believe that knowledgeable people know the different meanings of ambiguous verses and, in fact, do not see any ambiguity there. However, based on the theory of specific oneness, Mullā Ṣadrā contends that all levels of being, from the highest to the lowest, enjoy existential hierarchy. Therefore, he maintains that, without needing to interpret ambiguous verses or the idea of incarnation regarding the essence of the Almighty, one can maintain the exoteric meaning of the verses based on the philosophical-gnostic principles of the specific oneness of being and interpret the meanings of ambiguous verses based on their surface meanings. In this way, the word “ambiguous” is semantically expanded. Nevertheless, ‘Allāmah Ṭabāṭabā’ī believes in referring ambiguities to clear definitions and interprets ambiguous verses based on clear ones. He acknowledges the possibility of interpretation of all Qur’anic verses, whether ambiguous and straight forward, and states that all ambiguous verses can be clarified by referring to unambiguous ones. In this study, the author sides with Mullā Ṣadrā’s view in comparison to ‘Allāmah Ṭabāṭabā’ī’s because he finds it of a more solid and principled basis. Manuscript profile

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51 - The Other and Individuation in Mullā Ṣadrā’s Philosophy
Zahra Karimi Majid Ziaei Ghahnavieh Alireza Hasanpour

20.1001.1.15600874.1401.27.3.5.9

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and internation More

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and international relationships can be resolved through a profound consideration of this problem. This discussion has apparently been developed during the contemporary period; however, several early philosophical views and ideas are also capable of resolving the related issues. One of the early philosophical schools with such a potential is Mullā Ṣadrā’s school of thought, which comprises the principles that are based on his ontological thoughts. The employment of the principles of the Transcendent Philosophy as a method of living can at least lead to some changes in People’s worldviews. For example, by lining up some philosophical principles such as the principiality and gradation of existence and the theory of existents’ manifestation, a new definition can be provided for the principle of individuation. Moreover, through a comparison of the principle of individuation with the Sadrian oneness of being, a number of noteworthy conclusions can be derived from this discussion. Manuscript profile

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52 - The Reasons Behind Lack of Moral Commitment in Mullā Ṣadrā’s View:Weakness of Belief, Desire, and Will Power
Mehdi Zamani

20.1001.1.15600874.1401.27.4.3.9

In the view of the Transcendent Philosophy, knowledge, love, kindness, desire, and free will, similar to existence, exist at various levels in all existents, including in Man’s voluntary acts. Lack of moral commitment results from one of the following three factors: 1) More

In the view of the Transcendent Philosophy, knowledge, love, kindness, desire, and free will, similar to existence, exist at various levels in all existents, including in Man’s voluntary acts. Lack of moral commitment results from one of the following three factors: 1) weakness of moral beliefs (lack of perfect certainty and being heedless of existing beliefs); 2) weakness of desire (dominance of whimsical desires and forces and wrath over rational and moral enthusiasm), and 3) weakness of will power (weakness in making decisions and removing obstacles to the desired aim). Accordingly, moral commitment is realized through: 1) attaining the level of certainly and notifying others; 2) intensifying enthusiasm to the level of intellectual desire and delight, and 3) strengthening will power to make the right decision. Given the graded structure of the principles of voluntary act and the promotion and strengthening of the three levels of belief, desire, and will can consolidate the relationship among them and the realization of act will bring them closer to necessity. Manuscript profile

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53 - Solutions of Mullā Hādī Sabziwārī and Ḥassanzādeh Āmulī to the Dilemma of Agent-by-Foreknowledge in Mullā Ṣadrā’s Philosophy
Naeimeh NajmiNejad Ahmad Ghafari

20.1001.1.15600874.1402.28.3.1.2

The discussion of divine activity and the quality of the creation of existents has always been a challenging discussion, and different thinkers have provided different views, each based on their philosophical thoughts. Among them, Mullā Ṣadrā has sometimes acknowledged More

The discussion of divine activity and the quality of the creation of existents has always been a challenging discussion, and different thinkers have provided different views, each based on their philosophical thoughts. Among them, Mullā Ṣadrā has sometimes acknowledged agent-by-foreknowledge and sometimes agent-by-self-manifestation regarding the quality of God’s Agency in his various works. These two apparently contradictory views have made the commentators of his works to try to reveal his ultimate intention. This paper, which has been written following a descriptive analytic method, discusses the views of Mullā Hādī Sabziwārī and Ḥassanzādeh Āmulī as two of the important commentators of the Transcendent Philosophy and concludes that, through referring agent-by-self-manifestation to providence in its general sense, Sabziwārī tries to reconcile these two views. However, with his particular interpretation of the Peripatetics’ view of God’s agency, Ḥassanzādeh Āmulī equates agent-by-foreknowledge with agent-by-self-manifestation. Nevertheless, the authors believe that the main basis of agent-by-foreknowledge that has persuaded Mullā Ṣadrā to acknowledge it is active knowledge. For this reason, by accepting agent-by-foreknowledge, he agrees with such affairs as the addition of knowledge to essence, which the Peripatetics have suggested in this regard. Accordingly, we can conclude from Mullā Ṣadrā’s different statements about the quality of divine agency that his view is based on active knowledge, which also exists in agent-by-foreknowledge. Hence, he speaks of agency-by-foreknowledge in relation to God’s Activity, which is consistent with agent-by-self-knowledge. Manuscript profile

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54 - A Study of the Theory of the Correspondence of Worlds and its Role in Explaining the Relationship Between Cognitive and Objective Existence of Possible Things in the Transcendent Philosophy
Ahmad Ghafari

20.1001.1.15600874.1400.26.4.2.1

Similar to most Muslim philosophers, Mullā Ṣadrā conceives of the divine essential knowledge of possible things as prior knowledge and maintains that it is of the type of active knowledge. However, the actuality of divine knowledge in the system of the Transcendent phil More

Similar to most Muslim philosophers, Mullā Ṣadrā conceives of the divine essential knowledge of possible things as prior knowledge and maintains that it is of the type of active knowledge. However, the actuality of divine knowledge in the system of the Transcendent philosophy has a different meaning from its well-known interpretation. The understanding of this different meaning demands paying attention to Mullā Ṣadrā’s particular perception of the theory of the correspondence of worlds, where he emphasizes the objective correspondence of cognitive and objective worlds instead of their categorical correspondence. Following a descriptive-analytic method, this paper aims to present an accurate explanation of Mullā Ṣadrā’s perception of the theory of the correspondence of worlds. It is worth mentioning that several philosophical principles, such as “the truth in its simplicity contains all things” and “identity of collective and detailed knowledge” in the Transcendent Philosophy have been developed under the influence of this theory. Mullā Ṣadrā’s concern regarding the ontological all-inclusiveness of particular existences is the portrayal of the ontological inclusion of collective existence through some truths, each of which embodies all the behaviors and evolutions of the inferior existence similar to an all-inclusive jewel. In such conditions, the knowledge of this ontological jewel, which is considered to be the truth of the inferior existence, is the same as the knowledge of all the states and aspects of the particular existence. Manuscript profile

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55 - A Study of Specific Commonalities of Duties from Religious and Philosophical Perspectives: An Anthropological Approach
Ali Asghar Jafari Valani Habibeh Molapanah

20.1001.1.15600874.1400.26.4.3.2

This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philoso More

This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philosophical views in this regard could open some new horizons before us. Although religious figures and most philosophers advocate the “specific oneness” of human beings, existentialists acknowledge their specific multiplicity. Therefore, religions and most philosophers practically agree with the sameness of duties; however, theoretically speaking, it can be said that Man’s specific plurality necessitates the existence of different duties. Hence, it seems that there might be certain inconsistencies such as the contrast between Mullā Ṣadrā’s theory of Man’s specific multiplicity and his practical commitment to the similarity of duties. Nevertheless, to resolve this inconsistency, one can refer to Man’s stability in spite of their trans-substantial motion and specific plurality. Another contrast pertains to the verses referring to the essential equality of human beings and those emphasizing the performance of duties within the limits of one’s capabilities. One can refer to the difference between the stages of making the duties and their being made. Manuscript profile

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56 - The Relationship Between Gratitude and Happiness in the Transcendent Philosophy
Nafiseh Ahl Sarmadi

20.1001.1.15600874.1401.27.3.6.0

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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57 - 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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58 - Ontology of the Spirit of Meaning in the Holy Qur’ān in Mullā Ṣadrā’s View and its Impact on the Discussion of the Quality of Coining Words
Maryam Kashefi Atiyeh Zandieh

20.1001.1.15600874.1401.27.4.6.2

The principle of “coining words for the spirit of meaning in the Holy Qur’ān” in Mullā Ṣadrā’s works is closely related to his philosophy. Therefore, considering the Sadrian ontology as the basis, one can learn about the ontological applications of the meanings of words More

The principle of “coining words for the spirit of meaning in the Holy Qur’ān” in Mullā Ṣadrā’s works is closely related to his philosophy. Therefore, considering the Sadrian ontology as the basis, one can learn about the ontological applications of the meanings of words and, thus, the quality of attaining the knowledge of them. In Mullā Ṣadrā’s view, the world, the Qur’ān, and the holy prophetic existence are three dimensions of the world that share a single and simple existence at the level of their “unfolded existence”, “immediate divine word”, and “Mohammedan truth”. They have dispersed at the level of the lower kingdom and are manifested in the form of the world of particular Ideas, the verbal Qur’ān, and the existence of the Holy Prophet (ṣ), respectively, and then descend to the world of matter. Mullā Ṣadrā believes that each lower level is an example of a higher level, and words are not an exception to this rule. In order to access the highest level of divine words, one should employ the principle of coining words for different types of meanings (absolute and general). Mullā Ṣadrā’s definition of spirit of meaning conforms with his definition of the natural universal and Platonic Ideas. The application and generalizability of the spirit of meaning in comparison to the natural universal originates in the limitedness of quiddity, while, in comparison to Platonic universals, it originates in existential amplitude. A comparison of the spirit of meaning and natural universals indicates that coinage of words is a human phenomenon, and the criterion for coining each word is the truth. Manuscript profile

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59 - A Comparative Judgement of the Views and Principles of Mullā Ṣadrā and Fakhr al-Dīn Rāzī on the Problem of Corporeal Resurrection
Seyyed Ali Razizadeh Seyyed Abbas Zahabi

20.1001.1.15600874.1401.28.1.1.4

Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their More

Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their difference is their philosophical principles and, particularly, the discussions of “identical restoration of the non-existent” and “immateriality of faculties”. The rational demonstration of Fakhr al-Dīn Rāzī’s corporeal resurrection was based on his belief in identity with the identical restoration of the non-existent, which has led to some incorrect conclusions such as the materiality of the immaterial dimensions of the soul in the process of resurrection. On the other hand, in contrast to Fakhr al-Dīn Rāzī’s claim as to philosophers’ lack of belief in corporeal resurrection, Mullā Ṣadrā tried to prove it philosophically for the first time. Although his philosophical approach gave rise to some criticisms against him, the same approach was the secret behind his immunity against repeating the same mistakes committed by mutikallimun, including Fakhr al-Dīn Rāzī. Mullā Ṣadrā rejected the theory of the restoration of the non-existent and believed in other worldly and not elemental corporeal resurrection. Therefore, to demonstrate the restoration of individuals’ acts, he did not have to resort to mutikallimun’s theory of the “return of dispersed components” of human beings. One of the other differences between the views of these two philosophers concerns the problem of the multiplicity and immateriality of faculties. Both thinkers believed in the immateriality of the soul, but Fakhr al-Dīn Rāzī maintained that soulish faculties lack multiplicity and tried to bring it in line with the idea of the identical restoration of the non-existent. However, Mullā Ṣadrā believed that the solution to the problem of corporeal resurrection, similar to many other problems, must be sought in the specific method of the soul’s knowledge, particularly, the immateriality of imagination. This paper aims to explain and evaluate the fundamental differences between the views of Fakhr al-Dīn Rāzī and Mullā Ṣadrā regarding the problem of corporeal resurrection. Manuscript profile

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60 - Demonstration of Change in Metaphysical Worlds Based on Two Different Foundations
Seyedeh Zahra Mousavi Baygi Seyyed Morteza Hosseini Shahrudi Abbas Javareshkiyan

20.1001.1.15600874.1401.28.1.3.6

Several problems have been produced in the process of philosophy’s interaction with religious theorems. One of the new discussions that has attracted great attention during the last decades pertains to purgatorial and otherworldly perfection of the souls. On the one han More

Several problems have been produced in the process of philosophy’s interaction with religious theorems. One of the new discussions that has attracted great attention during the last decades pertains to purgatorial and otherworldly perfection of the souls. On the one hand, based on the principles and explicit theories of most philosophers and Mullā Ṣadrā’s words, the perfection of the soul after its separation from the elemental body is impossible. On the other hand, some sentences in Qur’anic verses and Islamic traditions refer to the perfection of the soul in metaphysical worlds. Such differences have persuaded researchers and thinkers to find some solutions. Following an analytic-inferential method, this paper seeks to provide an answer to the question of whether the soul is subject to any change and motion after its separation from the body based on both common philosophical principles and Mullā Ṣadrā’s gnostic approach. The findings of this study indicate that, based on philosophers’ principles, changes in the states of souls after death is an acceptable view of the type of sequence of forms and manifestation of developed habits and forms in the world of nature. Moreover, according to a gnostic reading of the Transcendent Philosophy, changes in metaphysical worlds are certain and of the same type of change in the material world. However, in this approach change and motion are not used in their common philosophical senses and are, rather, used in the sense of departure from undifferentiation to differentiation and manifestation. In this way, the authors provide a rational explanation of change and motion in this paper relying on philosophical principles and through presenting a new definition of motion. Manuscript profile

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61 - 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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62 - 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

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63 - Immutable Archetypes and their Place in Divine Apriori Knowledge in the Eyes of Ibn ‘Arabī and Mullā Ṣadrā
Amirhossein Kiani Zohreh Hosaini Khamenei

20.1001.1.15600874.1400.27.1.9.5

The notion of immutable archetypes is one of the most important pillars of Ibn ‘Arabī’s ontology, and its acceptance greatly influences one’s view of the problem of God’s knowledge. In fact, God’s knowledge prior to the creation of existents is an important challenge th More

The notion of immutable archetypes is one of the most important pillars of Ibn ‘Arabī’s ontology, and its acceptance greatly influences one’s view of the problem of God’s knowledge. In fact, God’s knowledge prior to the creation of existents is an important challenge that various epistemological, kalāmi, philosophical, and gnostic systems have tried to analyze and explain each in its own way. The Mu‘tazilites and Ibn ‘Arabī have tried to solve this problem by accepting the existence of pre-eternal archetypes. However, some thinkers, such as Mullā Ṣadrā, have disagreed with Ibn ‘Arabī’s view. Mullā Ṣadrā has harshly criticized the structure of immutable archetypes in his works. Nevertheless, through a more detailed investigation and based on a comparative approach, it can be concluded that Mullā Ṣadrā has tried to solve the problems that are in contrast to his philosophical principles through presenting a new view of the problem of archetypes and providing a new interpretation of Ibn ‘Arabī’s standpoint. This study aims to demonstrate that Mullā Ṣadrā agrees with Ibn ‘Arabī’s view of immutable archetypes but differentiates between his view and the idea of the subsistence of non-existents, which is favored by the Mu‘tazilites. He also believes that the first view is in conformity with his own unveilings and intuitions. Manuscript profile

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64 - Principles of Sensibility of Being in the Transcendent Philosophy and its Effects on the Sustainable Development of the Environment
Laela Nikooienejad Ahmad Shahgoli

20.1001.1.15600874.1402.28.3.2.3

The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes More

The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes that nature, objects, and inanimate bodies enjoy knowledge and intelligence; therefore, the Transcendent Philosophy follows a holy approach to nature. Accordingly, in this paper, the authors have tried to highlight the moral beliefs that could lead to sustainable development in the environment by emphasizing their divine-philosophical bases through resorting to firsthand sources by and on Mullā Ṣadrā and employing rational analysis and explanation. The findings of this study indicate that a scrutinizing rereading of the sources on the Transcendent Philosophy, which provides a comprehensive philosophical interpretation of various issues based on Qur’ānic verses and traditions, can contribute to protecting the environment. This is because, based on some principles such as the principiality of existence, gradedness of existence, commensurability of the cause and effect, and the nature’s being a manifestation of higher worlds, it is possible to regain the lost respect for nature and its dignity, which have been developed based on the holy perspective of religions and philosophical schools, and prevent the destruction of nature and, following it, the death of human life. Manuscript profile

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65 - Graded Introversion and Moral Motivation in the Philosophy of Action in Mullā Ṣadrā
Mehdi Zamani

20.1001.1.15600874.1401.28.2.3.8

Following a descriptive-analytic approach, the present study investigates Mullā Ṣadrā’s view of moral motivation. He has provided two types of explanation, quiddative and graded, for man’s source of motivation for doing acts in his works. In his quiddative explanation, More

Following a descriptive-analytic approach, the present study investigates Mullā Ṣadrā’s view of moral motivation. He has provided two types of explanation, quiddative and graded, for man’s source of motivation for doing acts in his works. In his quiddative explanation, in line with his preceding philosophers, he attributes motivation to the first loop of the origins of emanation of act, that is, cognition and imagination. However, in most cases, he believes that the main source of motivation is related to the second loop or desire. The desire emerging after perception (concept and judgement) and before free will (consensus and resolution) motivates the doer. Accordingly, the doer might perceive and affirm the goodness of the act but not feel enthusiastic about it. However, it is also possible that they do not put their mind to doing the act they feel enthusiastic about. Hence, a contingent relation develops among the three stages. Based on the ontological and graded explanation, there is a profoundly essential unity among perception, desire, and free will, which can be interpreted as “graded introversion”. Mullā Ṣadrā’s belief in three factors, including the flow of knowledge, desire, and free will all through existence; the single identity of the soul and the unity of potentials and acts, and the dual cognitive-motivational role of practical reason, are the reasons that can contribute to explaining this type of introversion in his approach. Manuscript profile

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66 - 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

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67 - Necessity of Social Life and Man’s Need to Religion in Mullā Ṣadrā and Ibn Miskawayh
Naser Mohamadi Gholamhossen Khedri Khalil Mollajavadi

20.1001.1.15600874.1401.28.2.4.9

The present paper investigates the necessity of the development of social life in the view of Mullā Ṣadrā and Ibn Miskawayh in the domain of religion’s response to human needs following a comparative approach. Mullā Ṣadrā believes that the necessity of fulfilling human More

The present paper investigates the necessity of the development of social life in the view of Mullā Ṣadrā and Ibn Miskawayh in the domain of religion’s response to human needs following a comparative approach. Mullā Ṣadrā believes that the necessity of fulfilling human needs warrants the existence of law and Shar‘ as well as an individual as a prophet. Following a philosophical approach, he explains that the concept of human species is realized in their “collective identity” outside their mind and in their social schematism. Ibn Miskawayh’s standpoint, which is worth more deliberation and is perhaps unique, indicates that man’s main need for collective life is due to the necessity of responding to their intrinsic need for mutual “love and affection”, while he refers to satisfying material needs at a later level. In his view, love provides the basis for life and formation of human collective society. Mullā Ṣadrā’s view enjoys a rational and philosophical essence, whereas Ibn Miskawayh’s explanation is merely based on the presence of love and affection among human beings. However, both thinkers acknowledge that the revealed religious theorems can respond to all human worldly and other-worldly needs. Nevertheless, none of them directly and clearly emphasizes the necessity of the purification of the soul for the prophet and the divine perfect Man. Manuscript profile

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68 - 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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69 - Foundations of Cosmological and Anthropological Meanings of Life in Sadrian Philosophy and Existential Psychotherapy
shahnaz shayanfar elaheh ghaleh

20.1001.1.15600874.1402.29.1.1.1

The meaning of life is one of the most important concerns of modern Man and one of the fate-making problems among contemporary philosophers, psychotherapists, and moral philosophers. The present study investigates the meaning of life in the view of Mullā Ṣadrā, as a Mus More

The meaning of life is one of the most important concerns of modern Man and one of the fate-making problems among contemporary philosophers, psychotherapists, and moral philosophers. The present study investigates the meaning of life in the view of Mullā Ṣadrā, as a Muslim philosopher, and Irvin Yalom, as a contemporary Western existentialist psychotherapist. The focal question of this paper is what the cosmological and anthropological foundations of the meaning of life in the views of Mullā Ṣadrā and Yalom are. The findings of this study indicate that God appears with beautiful and glorious manifestations as the end of being, which grants meaning to being, and Man is present with their ontological gradedness, immateriality, and plurality. By contrast, in Yalom’s philosophy, the centrality of God is denied; the world is void of meaning, and it is Man who must grant meaning to life. Therefore, it can be said that one deals with the unveiling of meaning in Mullā Ṣadrā’s philosophy and the creation of meaning in Yalom’s philosophy. Regarding the problem of the meaning of life, Mullā Ṣadrā’s approach is teleological and divine, while Yalom’s approach is non-teleological and atheistic. Manuscript profile

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70 - An Analysis of the Ascension of the Holy Prophet (ṣ) of Islam Based on the Philosophical Principles of Ibn Sīnā and Mullā Ṣadrā
Maryam Samadieh Abdulrazzaq Hessamifar

20.1001.1.15600874.1402.28.3.6.7

In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a More

In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a very long distance in a moment. Thus, it was intellectual and spiritual. In other words, as the route of the Prophet’s ascension passed through immaterial worlds, one cannot consider this journey a corporeal one. However, Mullā Ṣadrā explicitly speaks of the corporeal quality of the Prophet’s presence in ascension. He believes in the corporeal presence of the Prophet (ṣ) in his heavenly journey as well as the corporeal nature of what happened to him in the night of ascension. Nevertheless, their corporeality is in proportion to the worlds in which the Prophet (ṣ) travelled. Mullā Ṣadrā considers three types of body for human beings: rational, Ideal, and elemental. He maintains that earthly journey is of the elemental type, and heavenly journey is of the Ideal and rational types. He also believes that the Prophet (ṣ) wore the corporeal attire in conformity with the worlds to and through which he travelled. This paper investigates and analyzes the quality of the Prophet’s presence in the night of ascension and the otherworldly things that happened to him during that night following a descriptive-analytic approach and based on the views of Ibn Sīnā and Mullā Ṣadrā. Manuscript profile

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71 - Problem of Attributing Quiddity to Existence in Seyyed Ṣadr al-Dīn Dashtakī and an Evaluation of Mullā Ṣadrā’s Narration of his Views
Seyyed Ahmad Hosseini Sangchal

20.1001.1.15600874.1402.28.4.4.7

Solving the problem of attributing quiddity to existence in Dashtakī’s view is intertwined with the theory of predication, derivative, and the principle of subordination. Through separating existence in the sense of being in existence and existence in the sense of exist More

Solving the problem of attributing quiddity to existence in Dashtakī’s view is intertwined with the theory of predication, derivative, and the principle of subordination. Through separating existence in the sense of being in existence and existence in the sense of existent and distinguishing accidents by-themselves from mentally-posited accidents, Dashtakī has analyzed the problem of attribution in line with the pre-supposed elements. He agrees with the occurrence of existence to quiddity only in existence in the sense of existent in the mind. Mullā Ṣadrā has usually provided an incomplete narration of Dashtakī’s view of attribution, theory of predication, derivative, and the necessity of demonstrating the source of the predicate for the subject. In fact, he has explained all the related elements in one place. In his analysis of the subordination principle, he is completely influenced by Dashtakī. It seems that, in spite of his great efforts at providing a consistent narration of Dashtakī’s view, Mullā Ṣadrā has failed to present some elements consistently in his own theory. Manuscript profile

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72 - Mullā Ṣadrā and the Problem of Imaginary Time
Huda Habibimanesh shamsollah seraj Maijd Ziaei

20.1001.1.15600874.1402.29.1.2.2

One of the most controversial philosophical-kalami issues in the history of Islamic philosophy has always been the analysis of the problem of the origination and pre-eternity of the world. Most Muslim mutikallimūn believe in the temporal origination of the world and con More

One of the most controversial philosophical-kalami issues in the history of Islamic philosophy has always been the analysis of the problem of the origination and pre-eternity of the world. Most Muslim mutikallimūn believe in the temporal origination of the world and consider the pre-universe time to be “imaginary”. As the most supreme philosopher of the Transcendent Philosophy, Mullā Ṣadrā has also discussed imaginary time in different places in his works. He has adopted two different approaches to this theory but does not express his view explicitly. The present study explains Mullā Ṣadrā’s opinions regarding the theory of imaginary time and his two approaches in this respect in order to answer the question of what his ultimate standpoint regarding imaginary time is. In order to accomplish this task, the authors have referred to the scattered discussions in his works and, after studying and explaining the relationships between them and combining them with each other, have provided a description of Mullā Ṣadrā’s ultimate view. Although in some places he tries to justify the theory of imaginary time based on his own principles, given his explicit statements on negating an intermediary between the world of being and Almighty Necessary as well as his demonstration of the existence of time and rejection of the arguments of deniers of time, it can be concluded that his ultimate view here is the negation of imaginary time. Manuscript profile

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73 - 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

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74 - 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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75 - Freedom from the Manifestations of Idols of Ignorance: Elements of Dogmatism and the Opposing Strategies in Mullā Ṣadrā’s Philosophy
Hashem Qorbani Rohollah Adineh

20.1001.1.15600874.1402.29.1.5.5

Ignorance and dogmatism have always existed in various historical periods of epistemological disciplines and revealed their faces in their opposition to knowledge. Ignorance appears through separation from the necessities of knowledge. The spread of ignorance in the cul More

Ignorance and dogmatism have always existed in various historical periods of epistemological disciplines and revealed their faces in their opposition to knowledge. Ignorance appears through separation from the necessities of knowledge. The spread of ignorance in the culture of social relationships threatens the place of scientific resources and epistemological cradles. Through breaking the idols of ignorance, Mullā Ṣadrā writes about the objective manifestations of such idols in society. He believes that the promotion of social relationships demands the creation of cradles for knowledge, and any kind of ignorance in this regard will result in the dominance of epistemological inefficiency. Through a semantic analysis of ignorance, Mullā Ṣadrā talks about one of its most obvious manifestations, which is dogmatism. He maintains that moral norms and epistemological necessities fade away in a dogmatism rooted in ignorance. The criticism of ignorance and reproach of ignorants in Mullā Ṣadrā’s portrayal of this phenomenon is manifested based on four elements: 1) lack of verification of mental understanding in conformity to reality, 2) lack of derivation of comparative elements particularly in the light of its functional dimensions such as unjust evaluation, 3) mental stagnation, and 4) defective social competition, which refers to the wrong quality of efficiency. When criticizing the culture of his time, Mullā Ṣadrā refers to the rise of ignorance behind the guise of knowledge as an important epistemological pest. In all his criticisms of this stagnant process, he introduces the weakness of true knowledge in society, spread of social foolishness, corruption of social justice, and frailty of the epistemological foundations of society as its most important outcomes. He propounds the treatment of ignorance in the light of a wise method of living while attending to its necessary elements. Manuscript profile

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76 - Pentagonal Model of Knowledge Sources and their Comparative Order in Sadrian and Cartesian Structure of Knowledge
Hassan Rahbar Kazim Mosakhany Eshaq Asoodeh Hamid Eskandari

20.1001.1.15600874.1402.29.1.6.6

Epistemology, which deals with the possibility, whatness, sources, and realm of knowledge, bases one of its most important principles on discovering Man’s sources of knowledge. Contemporary epistemologists refer to five sources of knowledge for human beings: sense perce More

Epistemology, which deals with the possibility, whatness, sources, and realm of knowledge, bases one of its most important principles on discovering Man’s sources of knowledge. Contemporary epistemologists refer to five sources of knowledge for human beings: sense perception, reason, introspection, testimony, and memory. Descartes, as a philosopher of the Western world, and Mullā Ṣadrā, as a philosopher of the world of Islam, have provided some theories regarding the problem of knowledge, particularly its sources. Their views are compatible with the pentagonal model proposed by cotemporary epistemologist in this respect. Mullā Ṣadrā and Descartes believe that knowledge acquisition begins with sense perception and ends in reason. Nevertheless, the difference is that, although reason in the Transcendent Philosophy is the last level of perception, it does not mark the end of the way, and it is intuition-based introspection that ends the acquisition of true knowledge. In the cognitive schools of Mullā Ṣadrā and Descartes, sense perception, intellect, and introspection are responsible for producing knowledge, testifying to its transfer, and functioning as social and general sources of knowledge, and memory is responsible for maintaining and safekeeping of knowledge. Manuscript profile

Open Access Article

77 - A Critical Analysis of the Five Arguments of the Falsity of Infinite Regress of Efficient Causes in al-Asfār al-Arba‘ah
Maryam Khoshnevisan Seyyed Sadr al-Din Taheri Babak Abbasi

20.1001.1.15600874.1401.27.3.8.2

This study investigates and criticizes five of Mullā Ṣadrā’s main arguments for the falsity of the infinite regress of efficient causes. Given the fact that many philosophers use this principle in order to demonstrate the existence of the Necessary Being, a study of the More

This study investigates and criticizes five of Mullā Ṣadrā’s main arguments for the falsity of the infinite regress of efficient causes. Given the fact that many philosophers use this principle in order to demonstrate the existence of the Necessary Being, a study of the objections targeting its arguments is of great importance because of its relationship with proving the existence of God. In order to achieve the purpose of this study, four arguments have been examined and criticized separately, and the fifth argument has been referred back to the fourth in terms of content and method. These arguments include “limit and middle”, “conformity”, “the most concise and precise”, “correlation 1”, and “correlation 2” arguments. The criticisms of the arguments of the falsity of regress and the importance of the falsity of the regress of efficient causes in developing some of the arguments adduced to demonstrate the Divine Essence have provoked philosophers, both Islamic and Western, to seek for other arguments to prove the existence of God in order not to rely on the falsity of the regress of causes. It is worth noting that they have had some success in this regard. At the end of this paper, without discussing the arguments and while summarizing and concluding the remarks, the authors refer to two famous arguments: Mullā Ṣadrā’s argument of the righteous in Islamic philosophy and Anselm’s ontological argument in Western philosophy. These two arguments are semi-casual and semi-analytical because they are not based on any premise that needs to be proved. Manuscript profile

Open Access Article

78 - Mullā Ṣadrā’s Defense of two Dialetheic Challenges in the Trans-Substantial Motion
Gholamali Hashemifar Mahdi Azimi

20.1001.1.15600874.1402.29.1.7.7

Although the problem of motion has created various challenges in the history of philosophy by itself, the trans-substantial motion as the turning point of the Transcendent philosophy is prone to some additional challenges that can be followed in the manifest of dialethe More

Although the problem of motion has created various challenges in the history of philosophy by itself, the trans-substantial motion as the turning point of the Transcendent philosophy is prone to some additional challenges that can be followed in the manifest of dialetheism. One of these challenges is the loss of the identity of subject in the context of motion and, following this, the realization of borderline-states and the appearance of a paradox known as the problem of ambiguity in philosophical literature. Such debates themselves lead to paradoxes that contemporary dialetheists consider as evidence for the existence of contradiction in the outside world. The manifestation of such challenges and their relationship with the trans-substantial motion is the focal problem of the present paper. Since any change in archetypal forms in the cradle of trans-substantial motion is of the gradual and continuous type rather than the sudden type, the absence of a borderline at various stages of motion paves the way for the truth of two different quiddities at the same time for one subject, which necessitates contradiction by itself. Following a critical descriptive analytic method, this study reveals that Mullā Ṣadrā has responded to both challenges. He has answered the identity challenge based on the idea of “matter with form” and referred the challenge of ambiguity to our perception’s negligence in matching quiddity to all modes of being. Manuscript profile

Open Access Article

79 - Corporeal Origination of the Soul: A Comparative Study of the Views of Mullā Ṣadrā’s Commentators
Ebrahim Moslempour Angarabi Sohrab Haghighat Mansur Imanpour

20.1001.1.15600874.1402.29.2.1.3

Mullā Ṣadrā considered the soul corporeal at the stage of origination and spiritual at the stage of survival. In his view, corporal matter gradually moves through the levels of perfection in the light of its trans-substantial motion until it reaches the level of immater More

Mullā Ṣadrā considered the soul corporeal at the stage of origination and spiritual at the stage of survival. In his view, corporal matter gradually moves through the levels of perfection in the light of its trans-substantial motion until it reaches the level of immateriality. This was considered a revolutionary theory in the history of Islamic philosophy. Given the significance of this problem, Mullā Ṣadrā’s commentators have paid particular attention to explaining the soul’s corporeal origination in Mullā Ṣadrā’s view; however, they have not always been unanimous in their ideas in this regard. Generally speaking, when explaining the meaning and nature of the corporeal origination of the soul, the commentators of Mullā Ṣadrā’s works can be divided into three groups: some of them believe that the word corporeal in this theory refers to the natural body; some others have interpreted it as something that bears a strong relation to the body, and the third group provides a general meaning for this word including both the natural body and immaterial existent. The main purpose of this study is to analyze and explain the views of these three groups and, thus, clarify the real meaning of the corporeal origination of the soul based on an analytic-descriptive method. Manuscript profile

Open Access Article

80 - Effects of Ideal Immateriality in Islamic Philosophy
Shahabbodin Vahidi Mehrjardy Ehsan Kordi Ardakani Vahid Gerami

20.1001.1.15600874.1402.29.2.2.4

A significant problem in Islamic philosophy is investigating the various dimensions and aspects of immateriality in the view of philosophers. One of the most important problems in the discussion of immateriality is the acceptance or rejection of Ideal immateriality, whi More

A significant problem in Islamic philosophy is investigating the various dimensions and aspects of immateriality in the view of philosophers. One of the most important problems in the discussion of immateriality is the acceptance or rejection of Ideal immateriality, which has been one of the major concerns of Islamic philosophers in the course of history. Among them, Peripatetic philosophers accepted the world of intellects and rational immateriality by denying the Ideal world and Ideal immateriality and considered the faculty of imagination to be material. However, Suhrawardī and Mullā Ṣadrā tried to demonstrate the Ideal world based on their own philosophical principles. Suhrawardī believed in the disjunctive Ideal world, while Mullā Ṣadrā believed in the connected Ideal world and the immateriality of the faculty of imagination in addition to the disconnected Ideal world. The present study aims to examine the effects of Ideal immateriality in Islamic philosophy and its role in resolving philosophical intricate problems. Here, the authors have investigated eleven effects of Ideal immateriality in different philosophical fields including the resurrection of incomplete and average souls; lack of the need to study the spheres and accepting reincarnation in the discussion of resurrection; demonstration of corporeal resurrection; a correct and rational interpretation of vanity of sin, immateriality of animals’ souls and their resurrection; subsistence of particular perceptions after death; the link between the world of intellects and the material world; an accurate interpretation of the Holy Prophet’s dreams, unveilings, and ascent; a correct interpretation of the state of death, purgatory, and the hereafter; the interpretation of jinn in Illuminationist philosophy, and the subsistence of issuing forms for the soul. Manuscript profile

Open Access Article

81 - A Critical Study of the Definition of Practice in Mullā Ṣadrā
Fatemeh Sadat Ketabchi Keramat Varzdar

20.1001.1.15600874.1402.29.2.3.5

Mullā Ṣadrā maintains that the distinction of practice from other acts pertains to its “intentional” nature. In his view, “intention” includes the free will accompanied with the second level of consciousness acting based on the purpose of practice. Therefore, not each v More

Mullā Ṣadrā maintains that the distinction of practice from other acts pertains to its “intentional” nature. In his view, “intention” includes the free will accompanied with the second level of consciousness acting based on the purpose of practice. Therefore, not each voluntary act is called “practice”; rather, practice is a voluntary act that emerges along with the second level consciousness based on the purpose of act. The results of this study, which was conducted following a descriptive-analytic method and through the analysis of conceptual concomitants of practice, indicate that Mullā Ṣadrā’s definition is not mutually exclusive. This is because, based on the example of “self-conscious” robot, one can assume an agent that enjoys free will and consciousness but its act is not intentional. Therefore, to complete the definition of practice, in addition to free will and consciousness, one needs a third element or the same “choice”. Mullā Ṣadrā does not officially recognize “choice” as the third element of practice and reduces it to the same consciousness and the free will. Nevertheless, the present study demonstrates that he is wrong, and “choice” in the sense of “the freedom to use the free will” must be added to the definition of practice. This study mainly aims to examine the quiddative structure of “practice” in the Transcendent Philosophy and distinguish “practice” from other similar affairs. Manuscript profile

Open Access Article

82 - Mullā Ṣadrā and the Role of Perfection-Seeking in the Rise of an Optimal Civilizational System
Ali Mostajeran Goortani Mahdi Ganjvar Seyyed Mahdi Emami Jome

20.1001.1.15600874.1402.29.2.6.8

Perfection-seeking is one of the important features and principles in the development of an optimal civilizational system. Relying on the human truth, which consists of appearance and innermost, Mullā Ṣadrā aims to portray a social system based on Man’s ontological pote More

Perfection-seeking is one of the important features and principles in the development of an optimal civilizational system. Relying on the human truth, which consists of appearance and innermost, Mullā Ṣadrā aims to portray a social system based on Man’s ontological potentials. The reason is that human beings, due to their primordial nature, are in pursuit of civil life, and their worldly and otherworldly goals can only be achieved in the context of a civilizational system. The purpose of the present study is to present a plan in relation to the development and reinforcement of a civilizational system relying on three principles that originate in Sadrian philosophy. The first deals with the origin of perfection-seeking and its effect on social life. The second is related to the issue of property and law, which pave the context for the rise of a civilizational system. The third principle pertains to the identification and suggestion of philosophical strategies for resolving civilizational crises. The purpose of examining these principles is to pay attention to human capabilities and potentials and discover how a perfection-seeking human develops the ability to attain supreme goals. The findings of this study indicate that the Transcendent philosophy, on the one hand, seeks to introduce a plan and program for optimizing the civilizational system through paying attention to Man’s ontological levels and potentials of a civilizational system. On the other hand, it can provide a desirable model for the flourishing of civilizational life through organizing Man’s achievements in nature in the light of science, power, and creativity. Manuscript profile

Open Access Article

83 - Place of Intuitive Method in Islamic Philosophy
Rasoul Naderi

20.1001.1.15600874.1402.29.2.7.9

Islamic philosophy is mainly identified by its use of demonstration and method. However, a study of philosophical texts in Islamic tradition indicates that the intuitive method holds an important place in this field. This method employs gnostic intuition and unveiling i More

Islamic philosophy is mainly identified by its use of demonstration and method. However, a study of philosophical texts in Islamic tradition indicates that the intuitive method holds an important place in this field. This method employs gnostic intuition and unveiling in order to attain certain knowledge. The intuitive method was used in all the three major schools of Islamic philosophy; nevertheless, it was employed systematically and in an organized fashion for the first time in the Transcendent Philosophy. While emphasizing the use of rational method, Mullā Ṣadrā has also benefitted from the intuitive method to a large extent. The functions of this method are employed in two contexts: discovery and justification. In the context of discovery, Muslim philosophers have utilized the intuitive method to explain new philosophical problems and present a correct picture of some philosophical issues. In the context of justification, they have used it to discover middle terms, unveil fallacies, reconstruct demonstration, amend conclusions, and demonstrate rational arguments. Manuscript profile

Open Access Article

84 - 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

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