سرمقاله

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-1231134articleسرمقالهS. Mohammad Khameneisiprin@mullasadra.org1رئیس بنیاد حکمت اسلامی صدرا، تهران، ایرانبرای افراد انسان ویژگیهایی ارزشی هست، مانند غیرت و شجاعت و گریز از ذلت و بردگی و ترس، که از آنها بعنوان فضیلت یاد میشود. در جامعه و گروههای اجتماعی ملی بشری که در یک سرزمین زندگی میکنند نیز گاهی میتوان همین صفات را یافت و به آن جامعه ارزش داد و در نبود آن صفات، جامعه را فاقد ارزشهای انسانی شمرد. ملت رشید ایران در بیشتر دورانها، در سایة رهبری آگاه و غیور خود توانسته بر ضد دشمنان استقلال خود بشورد و صفحة درخشانی در تاریخ باز کند و فضیلت خود را بر دیگر ملل ذلّت¬¬پذیر جهان اثبات نماید. روز سیزدهم آبان روزی است که ملت رشید و جوانان دلاور آن توانستند سفارتخانه یا همان جاسوسخانه آمریکا در تهران را تسخیر و کارمندان آنرا دستگیر نمایند و حدود چهارصد روز نگه دارند... در این روز که ـ بحق یکی از ایام الله و یکی از روزهای تاریخی ایران و جهان است ـ ملت ایران در آغاز روزهای انقلاب خود، به صورت آمریکا سیلی زد و ناتوانی و پوچی او را در جهان نشان داد و عظمت تاریخی و آئینی خود را به معرض نمایش گذاشت. تسخیر سفارتخانة آمریکا ـ که عرفاً جزء سرزمین و ملک دولت متبوع آن شمرده میشود ـ آنهم بدست افراد عادی کشور دیگر، و نه دولت و مقامات رسمی، معنی بیشتری دارد و اهمیت و عظمت بیشتر واقعه را نشان میدهد. آمریکا در طول این چند دهة گذشته تمام سعی خود را نموده که با اقدامات نظامی و سیاسی و انواع تحریمها و سختگریها و تحریک صدام برای جنگ هشت¬ساله با ایران، اندکی از اعتبار از دست رفتة خود را جبران کند، اما هیچیک از اقدامات او سودی نداشته و روز بروز آمریکا در چشم جهانیان ضعیفتر و ذلیلتر گردیده است. آمریکا برای جبران کاهش اعتبار بین¬المللی خود، با شرکت رژیم صهیونی دست به حملة نظامی دوازده روزة اخیر زد که نه فقط برای او سودی نداشت، بلکه سبب رسوائی و شکست او و شریکش گردید و جمهوری اسلامی ایران بیاری نیروی نظامی و پشتیبانی ملت خردمند ایران، ضربت سخت و کمرشکن به آن دو دولت وارد کرد و همة ملتهای رشید جهان را شادمان ساخت. گرامی میداریم یاد همة فرهیختگان و غیور مردانی که در تمامی مراحل این مبارزة شریف، جان و جهد خود را نثار نمودند تا سرافرازی به ارمغان آورند.http://kherad.mullasadra.org/Article/52468فضیلت شعور سیاسی ملت ایران سیزدهم آبان تسخیر لانه جاسوسیper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-12311524articleExplaining the Motive and End of Human Acts from the Perspective of Mullā Ṣadrā’s Transcendent PhilosophyMehdi ZamaniZamani108@gmail.com1Professor at the Islamic Philosophy and Kalam Department of Payam-e Noor University, Tehran, IranFollowing a descriptive-analytical method, the present paper explains Mullā Ṣadrā’s view on the end and motive of human acts and analyzes its fundamental principles. Psychological egoism, considered a consequentialist theory, introduces the motivation of all human actions as bringing benefit and pleasure to oneself. Although Mullā Ṣadrā emphasizes the influence of self-love over human behaviors, based on a virtue-oriented viewpoint, he believes that by cultivating certain virtues and good habits, the appropriate ground is prepared for benevolent incentives and transcendent intentions. Man possess various faculties and different existential levels, and each individual, depending on which of their faculties and levels of existence have been strengthened and now dominate their other faculties, acquires motives corresponding to that faculty. The motive for spiritual journey and the end of motion in the first and second journeys of the fourfold spiritual journeys is to attain God and contemplate His names and attributes; this motivation originates in human love for God. On the other hand, the third and fourth journeys reveal the role of attention to others in the spiritual journey. Accordingly, the motivation to pay attention to creation, help people, and provide spiritual support to them can be considered necessary for progressing through the stages of the spiritual journey. By developing certain virtues such as chastity, courage, wisdom, and justice, benevolent motives towards others are reinforced. Moreover, the growth of theological virtues, including faith, love of God, and reliance on Him, also provides the basis for the perfection and transcendence of the soul and facilitates the path of servitude to God and attaining His presence.http://kherad.mullasadra.org/Article/47805Motive end Man Transcendent Philosophy Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-123112538articleMullā Ṣadrā’s Positive and Negative Approaches to Social FreedomMehdi Bayatmokhtaribayatmokhtari@neyshabur.ac.ir1Mostafa Momeniesfad2003@yahoo.com2Associate Professor, Faculty of Humanities, University of Neyshabur, Neyshabur, IranAssociate Professor, Department of Islamic Teachings, Sabzevar University of Medical Sciences, Sabzevar, IranThe problem of social freedoms is among national and global concerns. Do the foundations of Transcendent Philosophy converge and correspond with this, or do they take a negative stance? Based on the fundamental principles of Mullā Ṣadrā’s philosophy, the present paper investigates the question of social freedom and its limits and boundaries. Among the four Avicennian Peripatetic schools of thought, Suhrawardī’s Illuminationist philosophy, Mir Damad’s Yemeni philosophy, and Mullā Ṣadrā’s Transcendent Philosophy, the best expression and appreciation of social freedom can be found in the Transcendent Philosophy. Mullā Ṣadrā considers perceptions and concepts such as social freedom and its valuation to be multi-leveled and graded. He does not regard thoughts as free from error; nor does he safeguard against thinking, writing, or criticism. He describes an individual who has attained the station of intuition as possessing existential openness and the capacity to accept and endure diverse ideas. In the Transcendent Philosophy, the ultimate goal of human beings is to attain the state of servitude and happiness, and the means to achieve this goal is “free will”. The value of Man, more than freedom as a tool, lies in their attaining their final goal. Accordingly, social freedom must be organized toward achieving the ultimate end of human creation. The Transcendent Philosophy, relying on rational and transmitted evidence, regards the only correct belief as the oneness of being (monotheism) and rejects opposing the oneness of being and its concomitants. Moreover, social life requires laws, and attaining happiness demands a roadmap. The best legislator and designer of the roadmap for evolution is the Creator of being, who has outlined the laws through Shari’ah (religious law) and sent the prophets to explain and implement them.http://kherad.mullasadra.org/Article/48030Transcendent Philosophy freedom Society happiness Law prophethoodper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-123113960articleGnostic Education Based on Intensifying Existential Knowledge in Mullā Ṣadrā’s ViewHossein Soltani Esferizisoltanihossein229@gmail.com1Mohammad Bidhendid.mbh7597@gmail.com2Mahdi Ganjvarm.ganjvar@ltr.ui.ac.ir3PhD candidate of Transcendent Philosophy, University of Isfahan, Isfahan, IranAssociate Professor, Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranAssociate Professor, Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranThe present paper, following a descriptive-analytical method, seeks to explain the goals and levels of gnostic education based on the intensifying existential knowledge and its implications in the Transcendent Philosophy. Based on his philosophical foundations, Mullā Ṣadrā considers knowledge commensurate with existence and subject to its rules, including intensity. Emphasizing the correspondence between the human existential levels and the levels of being, as well as considering knowledge, truth, and happiness as the structures of intensifying knowledge, Mullā Ṣadrā depicts a new image of human beings and the quality of the training of human souls while providing a new outlook on knowledge. In his philosophy, education is of different types, with the highest level being gnostic education, which itself contains multiple levels. The various stages of this kind of education are realized one after another for the perfection of the human soul. Therefore, in their educational journey, Man attains a superior level of existence and truth at each level of training through intensification in knowledge and, at each level of existence, they develop an understanding commensurate with it and attain a degree of happiness and pleasure appropriate to that perception. This perfectional process continues in this manner until attaining the ultimate goal of gnostic education, which is the knowledge of God and subsistence with Him. Research findings indicate that the pattern of “gnostic education based on intensifying science” possesses certain features and implications, such as universality, gradedness, and intensifying features, and acknowledges multiple gnostic intuitions and discoveries, without the mentee falling into the trap of relativism and pluralism. http://kherad.mullasadra.org/Article/48545Education gnosis gnostic education intensifying knowledge Mullā Ṣadrāper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-123116174articleOrigination and Eternity of the World from the Perspective of Ṣadr al-Dīn Muḥammad DashtakīAli Rahimiali.rahimiir@yahoo.com1Ghasem Kakaieghkakaie@gmail.com2Assistant Professor, Philosophy and Kalam Department, University of Shiraz, Shiraz, IranProfessor at the Philosophy and Kalam Department, University of Shiraz, Shiraz, IranOne of the problems that has always been discussed and disputed in the history of Islamic rational sciences among mutikallimun and philosophers is the origination and eternity of the world. Mutikallimun argue for the origination of the world, while leading philosophers believe in the eternity of the world. Extensive research has been carried out on this subject; however, since the works of Ṣadr al-Dīn Muḥammad Dashtakī Shīrāzī exist only as unpublished handwritten manuscripts, no study has been done regarding his view on the origination and eternity of the world. The present paper, relying on his old and new glosses on Qūshchī’s Sharhi tajrīd, examines his ideas on the aforementioned issue following an analytical method based on library resources. The conclusion is that one cannot attribute the idea of the origination of the world to Dashtakī because, to resolve the problem of the relation of the originated to the eternal, he adopted the philosophical stance of some of his predecessors. Moreover, by accepting eternal motion, he also affirmed the eternity of some of the existents in the world and acknowledged the existence of eternal matter. Considering that he believes not only in material existents but also in immaterial existents, his view regarding immaterial existents cannot be explicitly derived from his old and new glosses. http://kherad.mullasadra.org/Article/47955Ṣadr al-Dīn Muḥammad Dashtakī originated Eternal temporal origination temporal eternityper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-123117598articleA Study of the Influence of Media on Personality in Mullā Ṣadrā’s PhilosophyElham Jafarielham.jafari1399@gmail.com1Majid Sadeghi Hasanabadimajd@ltr.ui.ac.ir2PhD Candidate of Islamic Philosophy and Kalam, University of Isfahan, Isfahan, IranAssociate Professor, Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranMedia, as a modern phenomenon of the present era, have exercised great impact on various aspects of human life; accordingly, a wide range of studies in the field of media have been dedicated to exploring the effects of media on human beings. Despite the significant studies in relation to media theories, fewer studies have examined the infrastructure and philosophical foundations of these theories. This paper investigates the influence of media on human personality from the viewpoint of Mullā Ṣadrā’s philosophy and seeks to contemplate media theories based on his fundamental principles on personality. Emphasizing principles such as trans-substantial motion and the unity of the intelligent and intelligible, his philosophy provides a profound and broad framework for analyzing personality changes originating in interaction with media. In this study, while presenting some models of media influence, the manner in which media content affects the substance and essence of humans is considered. It is also explained how, based on Mullā Ṣadrā’s anthropological foundations, such interactions can lead to fundamental changes in human personality and perception. The findings of this research demonstrate that continuous and excessive use of media can induce deep transformations in various dimensions of personality, including ethics, identity, and self-awareness. http://kherad.mullasadra.org/Article/49052Media personality Mullā Ṣadrā Media theoryper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-1231199112articleA Critical Examination of Zunūzī’s Objections to Ibn ‘Arabī’s Doctrine of Oneness of Being Mahmud Saidim.saidiy@shahed.ac.ir1“Oneness of being” is the most fundamental and principal issue discussed in Islamic gnosis by Ibn ‘Arabī and his commentators. Through the manifestations and disclosures of God, gnostics have proved the oneness of being in relation to the capacity of immutable essences. Nevertheless, the rational demonstration of this problem has always remained a challenge to philosophers and mutikallimun. Eventually, by adducing the argument of “the effect’s being a copula in relation to the cause”, Mullā Ṣadrā presented a demonstrative explanation of this issue. Aqā ‘Alī Mudarres Zunūzī is one of the most prominent commentators and teachers of the Transcendent Philosophy after Mullā Ṣadrā, who raised several criticisms against this doctrine. Most of his objections stem from neglecting the rational demonstration of the oneness of being by using the argument of copulative existence. http://kherad.mullasadra.org/Article/48304oneness of being Aqā ‘Alī Mudarres Zunūzī names cause effectper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-12311113130articleExamining Eternity of Punishment and the Related Misgivings in the Views of ‘Allāmah Ṭabāṭabā’ī and Āyatullāh Javādī Āmolī Naimeh Najmi Nejad6669.nnn@gmail.com1Yahya Noormohammadi Najaf Abadinormohamadi126@gmail.com2Level 4 student of Transcendent Philosophy, Jami‘at al-Zahra Seminary, Qom, IranAssistant Professor at Islamic Teachings Department, Malayer University, Malayer, IranThe afterlife and its nature are among the most challenging issues in the realm of religion. One of the most important problems in relation to resurrection and divine penalty is the eternity of punishment, and different philosophers have tried to explain it in line with their own philosophical foundations. Some believe that immortality in hell is not equal to immortality in punishment, for the immortals in hell, after a period of suffering, grow accustomed to it and, thus, punishment transforms to pleasure for them. In contrast, some others believe that punishment will never turn into pleasant for the immortals in hell. Following a descriptive analytical method, this paper explains the views of ‘Allāmah Ṭabāṭabā’ī and Āyatullāh Javādī Āmolī and investigates and critiques the misgivings regarding this issue based on the opinions of these two thinkers. It demonstrates that the eternity of punishment is certain, and disbelievers, hypocrites, and hostile polytheists will remain in torment forever. The eternity of punishment is consistent with divine justice, wisdom, and mercy and the verses of the Holy Qur’ān.http://kherad.mullasadra.org/Article/47309Eternity punishment Hellfire ‘Allāmah Ṭabāṭabā’ī Āyatullāh Javādī Āmolī