per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-1230134articleEditor's NoteS. Mohammad Khameneisiprin@mullasadra.org1رئیس بنیاد حکمت اسلامی صدرا، تهران، ایران<p>همانگونه که نهاد انسان بر دو پایة عقل و غریزه بنا شده، تا از طرفی با کمک غریزه و تمایلات حیوانی خود، حیات مادی را حفظ کند، و از طرف دیگر، با عقل خود زندگی را از خطر و فساد دور نگه دارد، هر جامعة بشری نیز علاوه بر حرکات و رفتارهای طبیعی جامعه، لازم است به خرد و منطق توجه داشته و آنرا رعایت نماید تا حیات انسانی خود را از خطر سقوط و بیماری حفظ نماید و اعتدال مزاج معنوی و مادی او بر هم نخورد. جامعه¬یی که در آن گرایش عمدة او امیال حیوانی یا هوسهای کودکانه و مسخرگی یا مطربی و لذت¬طلبی افراطی باشد، و از حکمت و خردمندی دور بیفتد، طبعاً از اعتدال ضروری برای حفظ حیات واقعی انسانی، دور افتاده و بیمار است و فرجام بیماری، رنج و فناست. مدیریت حفظ اعتدال میان امیال و هوسها با عقل و آداب، با خود افراد انسان است ولی مدیریت حفظ اعتدال مزاج جامعه، با حکومت است. قانون اساسی جمهوری اسلامی مسئولیت این مدیریت سلامت جامعه از سقوط در وادی حیوانیت و مادی¬نگری زندگی را به وزارت فرهنگ و ارشاد اسلامی داده و آنرا موظف ساخته تا جامعه را بر خط آداب اسلام و فرار از سقوط در زندگی حیوانی و هوس¬مدارانه بازدارد، زیرا پیروی از هوسهای کودکانه و امیال طبیعی و غرایز افسارگسیخته، سلامت جامعه و مزاج انسانی او را در خطر می¬اندازد و حتی رو بسوی فساد و تباهی میکشد. متأسفانه مسئولین این وظیفه ـ‌چه در وزارت مربوطه و چه در صدا و سیما‌ـ با وجود انجام برخی خدمات، هنوز نتوانسته¬اند مانند یک طبیب حکیم، نبض جامعه را بدست بگیرند و او را از زیاده¬روی در امور مبتذل و خوشظاهر (مانند فوتبال یا اموری بنام هنر و سینما و مانند اینها) و دور ماندن از فضایل انسانی و معارف اسلامی و فلسفی یا عرفانی، حراست و حفاظت نمایند. در یک ارزیابی ساده از این ورزش و آن موسوم به هنر، با وجود تحمیل هزینة بالا بر کشور، نه‌فقط سود و خاصیتی برای رشد معنویت و فرهنگ و شعور اجتماعی نداشته که حتی زیانمند هم بوده‌اند. و بفرجام، امروز جامعة ایرانی، جامعه¬یی بیمار است که بخش مهم حیاتی و معنوی او، یعنی فرهنگ و معنویت و حکمت و عقلانیت، در آن کمرنگ شده و از فرهنگی التقاطی آمیخته از فرهنگ اسلامی¬ـ‌ایرانی و فرهنگ جاهلیت غربی پیروی میکند و بجز قشر انقلابی و اصیل و اخلاقمند او، بقیة مردم کودک¬مزاج، دنبالرو دلقکها و توپزنها و در مسیر معکوس کمال، طی طریق میکنند. علاج این بیماری و جامعة بیمارگونه، همتی عالی و شعور کافی میخواهد و این وظیفه¬یی حکومتی است.</p>http://kherad.mullasadra.org/Article/48779فرهنگ جامعه حکمت عقلانیت وظایف حکومتیper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-12301518articleA Study of Mullā Ṣadrā’s View of Divine WillSeyyed Jaaber Mousaviradmousavirad@atu.ac.ir1Assistant Professor, Department of Islamic Philosophy and Theology, Allameh Tabataba'i University, Tehran, Iran<p>Mullā Ṣadrā believes that, given the impossibility of occurrence of contingent will to the divine essence, the cause of the creation of things at a particular time is rooted in the divine knowledge of the most perfect and noblest order. Anything that conforms to the noblest order necessarily emanates from God and is the same divine will. Hence, given the return of divine will to the knowledge of the noblest order, this attribute must be considered to be essential rather than active. The present paper, while accepting the bases of Mullā Ṣadrā’s view regarding referring the divine will to the knowledge of the most perfect order, emphasizes the necessity of paying attention to God’s essential free will and ability to quit act. Later the author responds to the most important objections to Mullā Ṣadrā’s idea in this respect and demonstrates that the conceptual variation of the human will and divine will does not negate the idea of attributing the divine will to the knowledge of the noblest order. The active attribution of will is correct in a sense; however, it can never function as a response to the cause of the creation of things at a particular time. The traditions that emphasize the active nature of will can also be interpreted in a way to conform to Mullā Ṣadrā’s doctrine.</p>http://kherad.mullasadra.org/Article/43745divine will God’s attribute essential attribute active attribute Mullā Ṣadrā knowledge of the most perfect order doctrine of divine sovereigntyper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-123011938articleMullā Ṣadrā’s Doctrine of Subsistence of Emanation: An Analysis and Criticism of its Fundamental PrinciplesAzizeh Ghaemi Gargaria.ghaemi@znu.ac.ir1Sahar Kavandidrskavandi@znu.ac.ir2Mohsen Jahedm_jahed@sbu.ac.ir3PhD in Islamic Philosophy and Kalam, University of Zanjan, Zanjan, IranProfessor at the Philosophy Department, University of Zanjan, Zanjan, IranAssociate Professor, Wisdom and Kalam Department, Shahid Beheshti University, Tehran, Iran<p>The problem of perception as the basis of knowledge holds a particular status in Islamic philosophy. By employing his own philosophical principles, Mullā Ṣadrā has provided a different philosophical explanation of perception that can be called the doctrine of emanation in contrast to the doctrine of immanence. According to the doctrine of emanation, the soul creates the perceptive forms with its creating power, the aid of supreme principles, and the preparation of external cause. This doctrine enjoys a greater explanatory ability in comparison to other common doctrines; however, it suffers from certain ambiguities that demand more clarification and investigation. Mullā Ṣadrā has not referred to the quality of the actualization of preparations; however, in line with the explanation of the process of emanation and based on the centrality of influential elements in this process (preparation of external things, contribution of supreme principles, similarity, and conformity), it seems that one can provide an acceptable explanation and justification based on the findings of modern cognitive sciences. It is as if Mullā Ṣadrā has deliberately and consciously considered the existence of external objects to be merely an introduction to perception and nothing more. Concerning the quality of the effects of supreme principles in perception, it must be said that the attribution of the emanation of forms to the supreme principles as a distant agent has no contradiction with attributing the creation of these forms to the soul as the close agent. Regarding the quality of the relationship between the created and external forms, Mullā Ṣadrā speaks of their similarity. Nevertheless, it seems that his doctrine has not been much successful in the explanation and justification of the true and one-to-one correspondence between these forms and can merely reveal a superficial match between them.</p>http://kherad.mullasadra.org/Article/43817Perception subsistence of emanation creation of forms active intellect Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-123013960articleAvicennan Elements in the Sadrian Explanation of the Problem of the Soul and its Corporeal Origination Zohreh Tavazianiz.tavaziani@gmail.com1Professor at the Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Teachings, AlZahra University, Tehran, Iran<p>Undoubtedly, one of the most important philosophical discussions among the majority of philosophers is the problem of the existence of the soul, its essence, the quality of its appearance, its immateriality, and its subsistence. This problem is also one of the most fundamental and crucial issues for Muslim philosophers, and its <em>kālāmī</em> and philosophical outcomes cannot be ignored. This is because several religious beliefs can be explained depending on accepting this main element in Man’s existence. Without the soul, Man is not responsible for any obligation issued on the part of the holy legislator and, naturally, resurrection and the related problems become pointless. The importance of the soul for philosophers who are not committed to <em>kālāmī</em> and religious views indicates that this problem, irrespective of its religious nature, holds an important place in philosophy. Ibn Sīnā and Mullā Ṣadrā, as two philosophers who are also concerned about religious beliefs, have paid particular attention to the problem of the soul. Mullā Ṣadrā has discussed the existence of the soul, demonstrated its essential nature and subsistence, and explained the quality of its appearance in the form of corporeal origination, in fact, his new views in this regard are quite famous. However, this paper is intended to reveal that many of his discussions regarding the problem of the soul have been exactly borrowed from Ibn Sīnā. Referring to Avicennan views in Mullā Ṣadrā’s philosophy can greatly contribute to a correct understanding and justifiable interpretation of Mullā Ṣadrā’s ideas, particularly concerning the perception of the concept of the corporeality of the soul, which some wrongly equate with the corporeality of the soul at the beginning of its creation. Here, the author demonstrates that neither is this interpretation of Mullā Ṣadrā’s words correct, nor is this principle solely attributed to him. Rather, he has borrowed Ibn Sīnā’s philosophical views in this regard, as is the case in his other discussions in relation to the soul.</p>http://kherad.mullasadra.org/Article/43198creation of the human soul and its faculties corporeal origination of the soul Ibn Sīnā Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-123016176articleParapsychological Themes in Mullā Ṣadrā’s ViewsForough al-Sadat Rahimpour fr.rahimpoor@gmail.com1Marziyeh Dezhfarmarziyehdezhfar@gmail.com2Associate Professor, Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranPhD candidate of Transcendent Philosophy, University of Isfahan, Isfahan, Iran<p>Parapsychological studies aim to explain those parapsychological human powers that cannot be explored through employing common scientific methods. This paper, investigates the themes and background of this discipline in Mullā Ṣadrā’s views by using library resources and following a comparative approach. The findings of the study indicate that parapsychological studies can be compared with the discussions of the faculties of the soul and the truth of prophethood in the works of Islamic philosophers. Both Mullā Ṣadrā and parapsychologists believe that the process of gaining awareness is possible through certain ways such as honest dreams and meditation. Moreover, Mullā Ṣadrā’s views regarding some discussion including the union of the intellect and intelligible and the relationship among the various levels of existence are similar to Western scientists’ explanations of certain problems such as telepathy and the effects of the mind on matter. The roles of some effective factors in parapsychological phenomena, including concentration and reduction of the soul’s involvement in acquiring hidden awareness have been emphasized by both Mullā Ṣadrā and parapsychologists. Mullā Ṣadrā has often used intellectual and deductive methods in explaining parapsychological affairs, while parapsychologists use empirical methods in most cases. Besides, the treatment dimension of parapsychology has mainly attracted the attention of scientists during the recent centuries, while Mullā Ṣadrā has not paid much attention to this aspect of related studies.</p>http://kherad.mullasadra.org/Article/43877Parapsychology union of the intellect and intelligible Mullā Ṣadrā Transcendent Philosophyper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-123017794articleDeath as an Ontological Affair and Good in Mullā Ṣadrā’s PhilosophySeyyed Mostafa Shahraieni m_shahraeen@yahoo.com1Nahid Najafpoornahidnajafpoor@yahoo.com2Professor at the Institute for Humanities and Cultural Studies, Tehran, IranPhD candidate of Kalam, University of Tabriz, Tabriz, Iran<p>Death as one of the most important problems of human beings has always attracted the attention of thinkers. Mullā Ṣadrā has dealt with this problem in most of his works. He divides death into two voluntary and involuntary types. The experience of voluntary death is possible for some divine saints who attain a station whereby, through the purification of the soul, they develop the ability to part from their bodies and travel to the higher worlds. The second type is the same natural death. Mull Sadra views death as an ontological affair, and since being good is essential to each and every ontological affair, he maintains that any kind of death, whether natural or untimely, is a natural and good event. Given the fact that untimely or sudden death occurs because of disease or accidents and apparently seems bad, how could one explain the goodness of death in its general sense? Another question is: What is the role of purgatorial development in this process? This paper is intended to respond to these questions based on Mullā Ṣadrā’s philosophical thoughts.</p>http://kherad.mullasadra.org/Article/42541Death voluntary death natural death untimely death noblest order good divine wisdomper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-1230195112articleImām Khomeini’s Interpretation of Monotheistic Ḥadīths in the Light of Ibn ‘Arabī’s Fuṣūṣ al-ḤikamGholamreza Hosseinpourreza_hossein_pour@yahoo.com1Assistant Professor, Gnosis Department, Research Institute of Imam Khomeini and the Islamic Revolution, Tehran, Iran<p>Gnostic monotheism has been founded on the individual unity of existence; however, it has also been introduced by <em>Shi‘ite</em> gnostics, such as Imām Khomeini, through referring to the <em>ḥadīths</em> of the Imāms of the House of the Prophet (ṣ). In fact, Imām Khomeini intends to interpret and explain the words of the Infallible Imāms (‘a) by resorting to Ibn ‘Arabī’s philosophical system. In this sense, the explanation of the divine name, the true unity of truth, the spread of the supreme name of Allah, anthropomorphism and deanthropomorphism of the Truth, the abode of fate, and the origin of appearance form Imām Khomeini’s <em>Shi‘ite</em> interpretation of Ibn ‘Arabī’s <em>Fuṣūṣ al-ḥikam</em> concerning the discussion of oneness. Accordingly, in Imām’s view, if the divine name is considered following a pluralist approach, it would simply be a manifestation that is prone to difference. Nevertheless, if it is viewed following a monotheistic approach, it would be a form immune to difference. Imām Khomeini maintains that Ibn ‘Arabī’s intention of monotheism is equal to the pure true unity of the truth rather than a kind of unity, oneness, and separation that is identical with referring plural things to unity. He believes that, based on <em>ḥadīth</em>, the name of Allah exists in all names because of the existence of essence there. Therefore, the name of Allah is present before, after, and with everything else. Besides, in Imām Khomeini’s idea, these are the owners of true heart that accept Almighty Truth with both anthropomorphist and deanthropomorphist manifestations. He also considers the immutable archetypes to be the origin of divine fate and predestination and appearance.</p>http://kherad.mullasadra.org/Article/43362Ibn ‘Arabī Imām Khomeini unity of being Infallible Imām (‘a) Shi‘ite ḥadīth Fuṣūṣ al-ḥikamper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812024-12301113128articleA Study of Man’s Loneliness in Transcendent PhilosophyMehran Najafimehranajafi71@gmail.com1Hadi Vakilidrhvakili@gmail.com2PhD Candidate of Transcendent Philosophy, Research Institute for Humanities and Cultural Studies, Tehran, IranAssociate Professor, Research Institute for Humanities and Cultural Studies, Tehran, Iran<p>Loneliness is not considered an illness by itself; however, it could be the origin of some physical and psychological diseases. In this paper, the authors introduce the different types of loneliness and investigate its physical and spiritual effects. Next, they explain Mullā Ṣadrā’s doctrine of the relationship between God and Man. Based on the principles of the Transcendent Philosophy, Man is closely related to God and desperately needs Him, and no separation between Man and God is imaginable. In such an atmosphere, the problem of loneliness is basically annulled. In other words, the feeling of loneliness is rooted in the ignorance of the structure of being. Thus, the removal of this ignorance, can lead to the removal of the feeling of loneliness and its negative effects. Such an approach is closely related to cognitive psychotherapy, based on which human feelings and emotions are not solely the product of people’s direct encounter with the external world. Rather, their interpretation of this world and the way they approach it play important roles in the formation of their feelings and emotions. Clearly, a change in an individual’s interpretations and views can lead to changes in their feelings and thoughts. Similarly, any change in one’s worldview can lead to a change in their analysis of their living conditions and place in the world of being. An individual who develops their worldview based on the Transcendent Philosophy will never feel separation from the world of being. Hence, they will never suffer from loneliness.</p>http://kherad.mullasadra.org/Article/44043Loneliness copulative existence cognitive psychotherapy psychology Islamic philosophy Transcendent Philosophy