Editor's Note

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-1029434articleEditor's NoteS. Mohammad Khameneisiprin@mullasadra.org1Professor in Philosophy, Sadra Islamic Research Institute, Tehran, Iranاز روزی که انقلاب اسلامی ایران طلسم چندین هزارسالة سلطنت و شاهنشاهی در ایران را شکست و بدینوسیله دست آمریکا و شرکای او را از غارت اموال عمومی و تحمیل سیاستهای استثماری بر کشور کوتاه کرد واکنشهای موذیانه و خرابکارانۀ این دشمنان و نظام صهیونیسم آغاز گردید. گرچه طرحهای براندازانۀ آنها شکست خورد و سیاستهای نرم آنان نیز به جایی نرسید، اما تنها دستاوردی که دشمنان ما در آن شکست نخوردند و تا حدودی توانستند از آن به برخی از اهداف خود ـ ازجمله ایجاد نارضایتی در مردم از طریق تورم و گرانی و... ـ دست &zwnj;یابند، پدیده&zwnj;های ضدمردمی پنهان یا آشکاری بود که سبب آن سوء مدیریت دولتها و بی&zwnj;اعتنایی به اصول و قواعد کشورداری بود، که سبب گردید دست افراد نفوذی مزدور را بازبگذارند تا با استفاده از امکانات و بودجۀ دولتی، به مصالح ملی صدمه بزنند و آستانۀ تحمل و بردباری مردم را پایین بیاورند، تا بسا ـ بنظر آنان ـ جامعه بر ضد نظام اسلامی برخیزد و هدف اصلی دشمن ـ یعنی ولایت فقیه ـ را، که رمز استقلال کشور است، تضعیف کنند. اما بیاری خداوند قهار، تیر آنها به سنگ خورده است. حوادثی که در این ایام در ایران اتفاق افتاده، یعنی شهادت آقای رئیسی (رئیس&zwnj;جمهور سابق) و هیئت همراه و نیز شهادت ابراهیم هنیه فلسطینی در تهران، نمونه&zwnj;یی از تلاشهای دشمنان برای وارد کردن آسیبهای مادی و معنوی به این ملت میباشند، تا با بهره&zwnj;گیری از ضعفهای کشور، شرایطی را که برای آن بیش از چهار دهه تلاش کرده و انتظار کشیده&zwnj;اند، فراهم آورد و از طریق دولتهایی که به روی کار می&zwnj;آورند، به اهداف خود برسند. ضعفهایی که به آن اشاره کردیم سه&zwnj;گونه&zwnj;اند: اول، ناآگاهی عامه مردمی که پای صندوق رأی میروند و غث و سمین را نمیشناسند. دوم، ضعف یا کوتاهی دستگاههای هشداردهندۀ جامعه و حکومت، از اینکه کارشناسانه نقاط ضعف کشور را تشخیص دهند و به مسئولین عالی برسانند. سوم، مدیریت سیاسی کشور که باید همواره بر ضعفها و قوتها ناظر باشند و با شیوۀ رایج حکومت کردن در جهان، و بدون تسامح یا بیمبالاتی، به فکر چاره باشد، و فساد و بر هم زدن نظم عمومی و قانونشکنی را تحمل ننماید. نمونه&zwnj;یی از بیمبالاتی و تسامح بیمنطق و دور از حکمت در امروز جامعۀ ملی، رواج آرام بیحجابی زنان فاسد و غربزده در کشور است که بصراحت نقض قانون و مصداق ایجاد بینظمی، و نیز مقابله با آیین رسمی کشور میباشد. این پدیده، یعنی وقوع جرم با وجود قانون و حضور دستگاههای اجرایی، نمونة بسیار نادری در حکومتهای جهان است و ظهور آن از کوتاهی یا نقصان مدیریت کشور حکایت دارد. این پدیده و امثال آن را دشمنان بمعنی آمادگی کشور به تغییر سیاسی و اعتقادی میفهمند و در کار مبارزه با انقلاب اسلامی ایران تشویق میشوند. عقل و حکمت و منطق و تجربه حکم میکند که دستگاه حکومتی کشور قدری به خود بیاید و هرچه زودتر و جدّیتر، نظم عمومی را در سایۀ قانون برپا نماید و بیاری خداوند متعال و دلسوزان انقلاب، قانونشکنان را به مجازات برساند و کشور را از این نابسامانی و ذلت برهاند. والله هوالناصر.http://kherad.mullasadra.org/Article/48157قانون جامعه حجابper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-10294520articleA Study of the Effects of Mir Sayyid Sharīf Gorgānī’s Views of Existential Oneness on Later Gnostics and PhilosophersMohammadhadi Tavakolimhtavakoli@rihu.ac.ir1Assistant Professor, Philosophy and Kalam Department, Research Institute of Hawzeh and University, Qom, IranMir Sayyid Sharīf Gorgānī paid particular attention to the problem of gnostic oneness because of his mystic beliefs. He explained the doctrine of the “oneness of being and plurality of existent” based on the principiality of existence regarding Almighty Truth. However, he viewed the doctrine of the “oneness of existence and existent” in opposition to rational evidence, on the one hand, and believed that its perception depends on the realization of a state beyond the state of the intellect, on the other hand. In his view, if the realization of “a state beyond the state of the intellect” is denied, and what the intellect testifies against is considered to be absurd, there is no option but to interpret gnostics’ unveilings and intuitions, assuming they are correct, as what the intellect finds acceptable. He proposed the oneness of intuitions as a solution. A study of the kalāmī, philosophical, and gnostic legacy of the 9th-11th centuries demonstrates the great influence of Mir Sayyid Sharīf Gorgānī’s ideas about existential oneness on the thinkers of this period. The purpose of this paper is to clarify the effects of his views in this regard.http://kherad.mullasadra.org/Article/48158gnostic existential oneness oneness of intuitions mystic taste (dhawq of ta’alluh) Mir Sayyid Sharīf Gorgānīper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-102942134articleExplaining “Concept” as the Source of Division, Division, and Divided from Mullā Ṣadrā’s ViewpointMohammad Hosseinzadehphsadra@gmail.com1Assistant Professor, Iranian Institute of Philosophy, Tehran, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">When dividing the acquired knowledge into concept and judgment, not only concept is one of the divisions, but the source of division is also a “concept”. The principles of division necessitate the source of division and the division not to be conceptually identical. Accordingly, in order to remove the problem of the “oneness of the source of division and division” or “the division of the thing into the self and other-than-the self”, the “concept” in the source of division must be different from the “concept” in the division. This paper examines Muslim logicians’ most important explanations in this regard and analyzes Mullā Ṣadrā’s standpoint in comparison to theirs. Moreover, based on his statements and the principles of the Transcendent Philosophy, concept has been explained as the source of division, division, and divided in two modes: the first is quiddative reading, which requires the division of concept (absolute acquired knowledge) into two simple types of “concept” and “judgment” and signifies their whatness. The second mode deals with realization and existence, which demonstrates the reliance of judgment on divided concept and is derived from Ibn Sīnā’s statements in this regard.   http://kherad.mullasadra.org/Article/43751Concept judgment the source of division division Ibn Sīnā Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-102943550articleTypology of Certainty and its Relationship with the Definition and Conditions of Certainty in Fārābī’s PhilosophyZahra Aghajan Molaeizahram135@gmail.com1Nadia Maftouninadia.maftouni@ut.ac.ir2MA in Islamic Philosophy and Kalam, University of Tehran, Tehran, IranProfessor at the Islamic Philosophy and Kalam Department, University of Tehran, Tehran, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; letter-spacing: -.1pt;">Philosophy is based on certain knowledge, and Fārābī, as the founder of Islamic philosophy, paid particular attention to “certainty”. On the one hand, the definitions and conditions that he provided for certainty are so fastidious and restrictive that many items of human knowledge and even sense perceptions are placed out of the domain of certainty. On the other hand, he has referred to some different types of certainty in some of his works that seem to be incompatible with his definition of certainty and its conditions of realization, as explained by him. Following a descriptive and critical-analytic method, this paper is intended to inquire into the relationship between the typology of certainty, its definition, and its conditions in Fārābī’s philosophy in order to remove the contradictions regarding the problem of certainty in his school of thought. In line with this purpose, the authors have initially examined the definitions and conditions of certainty in Fārābī’s perspective and then analyzed the types of certainty, as specified by him, and its relationship with the definitions and conditions that he provided. The findings of this study demonstrate that his realistic view of certainty led him to accept a kind of general gradation in different types of certainty, alongside his rigid definition of absolute certainty, in order to introduce a way for saving a great part of human knowledge from the trap of skepticism. http://kherad.mullasadra.org/Article/43380Certainty absolute judgment conformity with reality belief fixity idea sufficiency Fārābīper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-102945170articleSadrian Ethics-Based Models for Man’s Interactions with EnvironmentHoma Yusofi Kupayifhomayoosofi@gmail.com1Janan Izadij.izadi@ltr.ui.ac.ir2MA in Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranAssistant Professor, Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The present study was carried out to deduce the moral principles of Man’s encounter with environment from Mullā Ṣadrā’s philosophy and analyze them. To this end, the authors have initially provided some introductory points regarding Man, ethics, and place of environmental ethics in Mullā Ṣadrā’s philosophy. Next, given Man’s vicegerency, the different types and levels of this vicegerency and the arguments related to the ethical principles of Man’s encounter with environment in Mullā Ṣadrā’s view are explained. Man is God’s vicegerent on the Earth and the only world-making being after God, who uses the two tools of knowledge and power to construct the world. Mullā Ṣadrā believes that Man’s vicegerency is of certain types and levels. Knowledge and power are divided into external and internal types in line with the two types of exoteric and esoteric vicegerency. Man’s vicegerency and their quality of existence necessitate the construction of both the world and the hereafter. The development of the Earth with the least amount of crisis can only be realized in observing the related philosophical principles. In order to establish, maintain, and strengthen the station of divine vicegerency and the human identity, Man must benefit from the environment with utmost caution, observe justice, and appreciate nature. Moreover, based on Mullā Ṣadrā’s ontological approach, the principle of oneness and unity with nature attains a particular place in the field of environmental studies.http://kherad.mullasadra.org/Article/42155Man God’s vicegerent environmental ethics honoring nature justice unity of being caution Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-102947190articleThe Role of the Mirror Allegory in Explaining Ontological Problems in the Transcendent PhilosophyHadi Jafaryamin.ja8913@yahoo.com1PhD in Transcendent Philosophy, University of Isfahan, Isfahan, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Mirror, as an amazing artifact and phenomenon, has always attracted the attention of Muslim thinkers in order to explain gnostic problems. Mullā Ṣadrā’s art in the Transcendent Philosophy was to use the allegory of mirror to explain his own ontological findings. This paper, which is written based on content analysis and library sources, aims to clarify the quality of Mullā Ṣadrā’s use of this allegory in explaining philosophical problems and findings and demonstrates that, in doing so, he mainly resorted to 11 features of mirror in order to explicate several complex philosophical problems including the following: Lack of identity of the existence of forms in the mirror with the existence of the mirror itself despite the existence of forms in the mirror; mirror’s reflectivity; lack of reflectivity because of rustiness; existence of an obstacle between the mirror and the entity, effects of the mirror’s direction and position on observing the external object; the dependent and accidental existence of visible forms in mirror; conformity of forms in the mirror with external objects; inversion of images in the mirror; various potentials of the mirror for receiving light and forms; mirror’s illumination potential; mirror’s not being essentially visible, and strength and weakness in mirror’s reflectivity. These features have resulted in the efficiency of the allegory of mirror in explaining such problems as God’s knowledge of existents, God’s relation to existents, unity of existence despite the plurality of existences, annihilation in God and true worship, God’s proximity to existents, God’s knowledge, the relation between existence and quiddity, the relation between the world and the hereafter, viewing mortal things as beautiful entities, immateriality of perceptive forms, observing the truths, conditions and obstacles of the soul in the perception of the truths, immortality of the people of Hell, problem of  intercession, the relationship between the worldly and other-worldly bodies, and the soul-body relationship.    http://kherad.mullasadra.org/Article/43190Mirror allegory Mullā Ṣadrā reflectivity accidental affirmationper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-1029491104articleImagination and its Functions in Fārābī Mohammadreza Bayatbayat.m.r1991@gmail.com1Ghasem Pourhasanghasemepurhasan@gmail.com2PhD Candidate of Philosophy, Allameh Tabataba’i University, Tehran, IranAssociate Professor, Philosophy Department, Allameh Tabataba’i University, Tehran, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Many believe that the problem of imagination was propounded after Suhrawardī and later by Mullā Ṣadrā in a more systematic form. However, the truth is that many of the important ideas concerning imagination were presented by Fārābī, who deliberated over them among his ontological and epistemological discussions. Unlike the Greek tradition, in which imagination lacked an epistemological aspect, and unlike Plato and Aristotle, Fārābī was the first to pay particular attention to its epistemological aspect and explained and analyzed several domains in unity with imagination. Therefore, imagination has various functions in Fārābī’s epistemological system, including protecting sensory forms; the analysis and synthesis of forms; comparison; contrast; imitation; metaphorical thought; education and punishment; provoking act; leading people towards happiness; perception of meaning particularly in relation to the problem of dreams, and revelation and unveiling. Some of these functions are presently receiving great attention in various sciences. Although Fārābī had a negative approach to imagination when it prevents intellection or replaces the intellect, he viewed its other functions positively in his works. http://kherad.mullasadra.org/Article/43277Imagination functions of imagination Epistemology Fārābīper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-10294105122articleA Critical Study of the Doctrine of Unveiling and the Doctrine of Cleaving on Knowledge Acquisition Based on Sadrian Works and PrinciplesSaied Behrooz TayyebenTayyebanb@gmail.com1Seyyed Morteza Hosseini Shahroudishahrudi@ferdowsi.um.ac.ir2PhD Candidate of Transcendent Philosophy, Ferdowsi University of Mashhad, Mashhad, IranProfessor at the Islamic Philosophy and Wisdom Department, Ferdowsi University of Mashhad, Mashhad, Iran<span style="font-size: 11.0pt; mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi; letter-spacing: .2pt;">The quality of the realization of knowledge in Man’s rational soul is one of the central discussions in the field of epistemology. This discussion has been explained following a novel approach based on Sadrian principles, particularly the principle of the unitary system of essence-manifestations or the same individual unity of being. The doctrine of unveiling is the newest doctrine in this respect; however, some objections have been raised against it, including the confusion of universal soul with particular souls, contradiction of simplicity with innermost and manifestation, the soul’s incompletion, inexplicability of undifferentiated and differentiated knowledge, and the contradiction of simplicity with existence of veils. In this paper, through an accurate reading of Sadrian works and particular attention to his innovations regarding the problem of the soul, the authors present a new doctrine called “cleaving”, while trying to respond to the criticism advanced against the doctrine of unveiling. The doctrine of cleaving generally indicates that, based on the ontological immateriality, simplicity, and gradation resulting from the trans-substantial motion, existence is a continuous glowing entity that is involved in becoming at each “moment” exactly in the same way that existence itself is a kind of becoming and manifestation of the universal divine soul. Each level of this becoming, is a kind of knowledge acquisition that, given the kind of facilities, is called acquired or presential. Unveiling depends on “being”, but cleaving represents “becoming and flourishing”.http://kherad.mullasadra.org/Article/42298doctrine of unveiling knowledge individual unity of existence simplicity of existence particular soul universal soul doctrine of cleaving