The upcoming research is about the occurrence of the human ego; Is the human soul old or an accident? Is the accident spiritual or physical? Opinions surrounding it are different and sometimes conflicting, and Ibn Sina's and Mulla Sadra's views have provoked long-term controversies from the supporters of the two Sinawi and Sadra schools. Ibn Sina, whose extensive research in the science of psychology, especially the human soul, is without a rival until now, claims the spiritual occurrence of the soul, and Mulla Sadra, who, after Ibn Sina, is the most interested in the issue of the soul among Muslim philosophers, considers the existence of the soul to be physical; It is worth noting that believing in immortality and the theological concepts related to it, before determining the task regarding the physicality or spirituality of the human soul, is an effort with a deficiency, because the influence of the results from the sources is inevitable; Failure to reach a definite answer in the current issue will make the researcher face many questions and philosophical dead ends in drawing how the soul is related to the body, the corruption or solitude of the soul, and ultimately the correct conception of the meaning of life. The research has tried to state which of the two theories is more consistent with the rational foundations by presenting the reasons of the two views and criticism and what makes this research different from the previous research is that it is based on evaluation and analysis and in a rational way. Finding the answer to this basic question is whether these two theories are in serious conflict with each other, or whether Sadra's view can be evaluated in line with Ibn Sina's view
One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this issue is presented in religious experience as essentialism, against which the idea of constructivism is raised. Norman Geisler and Allameh Tabatabai are two thinkers who have taken an essentialist approach to this issue and have tried to prove the objectivity of the transcendent with their arguments. Comparative comparison of the ideas of these two thinkers -that is novel subject- is the subject of this article, the differences and similarities of which have been explained. Allameh used the word "transcendent being" and Geisler used the word "transcendent object". According to Geisler, (the sum of philosophical reason and religious experience) and in the thought of Allama, moderate rationalism is observed. Geisler's method is empirical and philosophical, and Allameh's method is broad and includes philosophical, cosmological, intuitive-mystical, and revelatory methods. The result of such an adaptation is that the principles, methods, and concepts are distinct in the two ideas, but as a result, a similar expression is presented. Therefore, we reached the final hypothesis, which is the result of a combination of two ideas, and based on the distinction between "investigability" and "excellence process", Allameh's approach to investigability and Norman's approach to the excellence process are preferred.
One of the moral characteristics of humans is altruism. Whether or not a relationship can be established between this human trait and gender is a topic that has been investigated in this article. In this regard, after explaining the sexuality of the soul according to the principles of transcendental wisdom, including the unity of the soul and the body in all the corresponding stages of existence, as well as the expression of the unity and objectivity of the soul and powers in Mullah Sadra's view, the difference in powers between the two sexes, female and male, is pointed out and with the development of the meaning of intelligence from the perspective of Sadra wisdom, especially Mulla Sadra's different view on the faculty of fantasy, the difference in the meaning of intelligence between men and women has been achieved; As a woman's intelligence can be called an emotional intelligence, where empathy and sympathy are its main components, and Since there is a direct connection between altruism and emotions, the connection between altruism and gender is revealed. The necessity and importance of the present research is that by explaining the different moral virtues of women and men based on the principles accepted by Mulla Sadra, it has prevented the discriminatory and unfair valuation (calling each of them strong or weak) of the two sexes, which is one of the concerns of feminist philosophies todayThe present article is a fundamental effort that tries to explain the mentioned result with the the library method and by analyzing the basics of Sadra Wisdom.
Considering the importance of action in Islamic philosophy, this component is vague and discussed briefly in Mulla Sadra's view. Based on this, this research tries to take steps towards increasing fundamental knowledge after explaining the concept of agency in Mulla Sadra's philosophy with a critical view on the basis of Islamic theory. In order to achieve the goals of the research, conceptual analysis and critical research methods have been used. The results of the research show that Mulla Sadra enumerates various bases for human agency, which include knowledge, passion, will, and finally external causes. In this point of view, the requirement of a causal and sequential relationship, the will preceding strong desire and the will preceding reflection are among the most important positions of this discussion. Therefore, according to what was mentioned, human agency in Mulla Sadra's philosophy from the perspective of the Islamic theory of action can be critically examined, including; We can mention the reduction of the will to intense enthusiasm, the reduction of the will to reflection and the formality of the will
One proposed solution to address the validity of mystical experiences for non-mystics is to emphasize their frequency (tawatur). This approach suggests that certain mystical claims can be considered valid due to multiple reports from different mystics. This solution, which has been considered in Mulla Sadra's philosophy after Suhrawardi, can be seen as one of the best approaches in addressing the mentioned issue. However, even in recent research in the field of philosophy of mysticism and religion, the details of this solution have not been fully investigated. This article aims to logically formulate and elaborate on this solution using an analytical-descriptive approach, discussing key components, assumptions, and challenges. The necessary steps to achieve this goal can be outlined in six stages: first, examining the inherent validity of mystical experiences for the mystic themselves; second, establishing the possibility of sharing in mystical experiences; third, proving the occurrence of this sharing through the existence of an effective cause and the absence of obstacles; fourth, demonstrating the frequency (tawatur) of mystical experiences with necessary and sufficient conditions; fifth, discussing the authenticity and validity of tawatur; and finally, demonstrating the effectiveness of authentic tawatur in solving the problem of generalizing mystical experiences. In conclusion, if the claim of tawatur in a mystical experience successfully passes through these stages, it can be considered valid for non-mystics as well.
Monotheism is the key to solving the meaningless problem of contemporary human life. The ratio of belief in God and the meaning of life is the same as the ratio of the sun and sunlight, in the sense that the meaning of contemporary human life is moment-by-moment dependent on God. Javadi Amoli's view on the issue of meaninglessness of life is based on the maximum belief in God. Javadi Amoli has helped to solve this problem by using his first philosophical foundations, which are based on a theistic view. Some of his first principles are the principle of causality and the transubstantiation sum of existence and non-existence (estehale jame hasti va nisti), which lead to solve the problem of the meaninglessness of contemporary human life. This article, organized by the library method, by referring to the literature of contemporary philosopher Javadi Amoli, tries to answer the question of how Javadi Amoli contributes to solve the issue of the meaninglessness of life contemporary man? From a philosophical perspective, this research attempts to prove the meaning of life from the perspective of the New Sadrasians, especially Javadi Amoli. The findings of the present study are as follows: 1. Javadi Amoli's view on helping to solve the problem of the meaninglessness of life is based on the God-centered theory of the meaning of life. 2. The key to solve the problem of meaninglessness in contemporary human life is belief in God. 3. The first philosophical foundations of New Sadrasians philosophers played a vital role in helping to solve the problem of the meaninglessness of life. 4. In the New Sadrasians School, by preserving the fundamentals and essential elements, we face restoration and reconstruction, and new ideas have been presented.
MOne of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand..
The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions is the attention to the nature of "value" with an epistemological approach. According to him, "real values" are attributed to the realities of the world; Although the field of value and propositions related to it may not fall into the grid of contemporary experimental-laboratory weighing; But value propositions are knowable and can be as valid and valid as scientific propositions. According to Allameh Jafari's point of view, the measure of the reality of value is measured by its relationship with human nature, and the greater this relationship is, the more real the value appears. In his opinion, the home of "values" is the rational life of man and its origin is the divine and divine existence, therefore, "value" and "ought" can be deduced from human being. This article, with a descriptive-analytical method, aims at a new exploration of Allameh Jafari's views on value realism, which results in creating a path to confirm the theological-Islamic value propositions in various fields of human sciences.
Krauss believes in the spontaneous creation of the world from nothing, and considers the beginning of the world from a Big Bang that is constantly expanding; means infinity of time and space. Therefore, the succession is possible in his opinion. Therefore, he objects to the claim of theologians who prove the first cause by the rule of "succession" and says that if we consider a supernatural being that is outside the system of nature, it leads to the fact that we must put one prior and the other latter, because the series of causes must end somewhere. Therefore, he believes in the succession within nature. The present study criticizes Krauss's thought based on Allameh's thought with descriptive method. Allameh believes that this whole world is a personal unit like the human body with all its parts and composed of series of causes and effects that require a cause on top of each other. By combining the two proofs of occurrence, necessity and possibility, he has presented a distinctive proof and claims that the universe is constantly occurrence due to the intrinsic movement, and because it is a total external existence, as a unit of occurrence, it needs a cause, and if someone denies the intrinsic movement of the universe, its inherent possibility is undeniable, because the universe has quiddity, and the necessity of quiddity is the inherent possibility; therefore, every possibility needs a cause. Consequently, this universe requires a first cause, which is proved through the rule of succession.
In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from the absence of such an attribute, the absence of that essence. According to him, reassuring religious experiences and providing more empirical evidence can prevent such a situation. But Mulla Sadra, in his transcendental wisdom, by analyzing the characteristics of existence and essence and finally proposing the argument of the “Sedighin”, believes that God is existence and not existent, and according to the causal relationship between existence and existent, all beings are manifestations of existence. Analyzing the negative rules of existence such as not having other, not having essence not having opposite, and not have the same and some positive rules such as simplicity, limitlessness and conceptuality of existence, can reveal the secret of divine Hiddenness. Therefore, contrary to Schellenberg's view of orginality of essence, human beings are faced with a multitude of evidences and manifestations of the existence of God and Presentation of some arguments such as divine Hiddenness argument due to the lack of proper knowledge of God's attributes and consequently incorrect epistemological expectations about Him. The advantages of Sadra's view include explain the divine appearance at the same time as his hiddenness, Using self-evident and rational foundations, matching with the traditional theology of religions, introduce some positive and negative attributes of God, presenting a proper picture of the relationship between God and the world, correcting and modifying human epistemological expectations from God and ease of understanding. In this article, an attempt has been made to present two novel deductive interpretation based on Mulla Sadra's views so that based on their results.
Plotinus is the greatest Neoplatonic philosopher and one of the most prominent thinkers of ancient times, whose ideas have greatly influenced later philosophers. The issue of time is of great importance to philosophers and philosophical schools after Aristotle, especially in the thinking of Plotinus. One of the important aspects of time-related discussions is how temporal fluid entities are related to fixed and discrete entities. Regarding the issue of time, Plotin first criticized Aristotle's definition of time and then explained the eternal, eternal and fixedness of the order of ages. pay Plotin finally proves his innovative point of view about the time of the image or the appearance of the soul in the world of matter. In the current research, it has been stated with the analytical-comparative method that Plotin's problems with the definition of time are not correct from Mulla Sadra's point of view. Plotin's claim that time is the image of the soul also faces many problems according to Mulla Sadra's principles in transcendental wisdom.
Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect the human soul and act beyond what was imagined at the beginning of the drama? Catharsis is a concept that has been of interest in Western philosophy for a long time, a concept that was seriously proposed for the first time as a concrete matter by Aristotle in tragedy and subsequently in his dramatic works, entered the macro concepts of Western philosophy, and thinkers; From the past until today, they have presented various topics and approaches to explain it. Accordingly, one of the approaches that can be discussed and paid attention to this context is the substantial motion principle that is assigned to Mulla Sadra. According to him, the truth of the essence is the gradual occurrence, and this happens in the form of the gradual movement of the object from power to action. He considers the substantial motion to be a process based on unity of connection; In this sense, according to Mulla Sadra, the world with all its parts is in constant flux. But the main topic of the current article is whether catharsis can affect the essence of a person, cause him to move towards transcendence and enhance his dignity in the course of evolution that is taking place in time and space?
Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, the worlds of intellect and example have reached the world of nature, and the beginning of the ascent, the world of nature and the end of God. And other worlds are between the two. Since in conventional theory, creation is associated with revelation, serious questions arise. Is the natural world the lowest of the worlds, and are beings in this world ultimately flawed? Is the end of the ascent arc exactly the beginning of the descent arc? Is it a reasonable hypothesis that a complete being would be reduced to weakness and degraded again from the lowest point to the first? In this article, while reviewing and criticizing the common view, an attempt is made to provide a new model of the creation process while answering the questions raised. In Mukhtar's theory, creation is constantly moving towards perfection and goes from the level of necessity of existence and the existence of science that is with God Almighty to the real worlds, that is, the world of intellect, example and nature. This process of creation is constantly intensifying and completing. What is revealed from the level of God's essence after the revelation is still present in the former order, only the way they appear in the revealed order is different.
The history of Islamic philosophy is a proof, the issues and contents of Islamic wisdom, especially the issues of ontology, have the characteristic of "easy and restrained". There have not been and are not few people who, claiming to be self-educated, have fallen into the abyss of deviance and started writing slanders against Islamic philosophy to prove their depravity. Even now, with the help of the same method and by citing the words of the same previous writers, such as Ghazali, they incite similar objections and objections and boast about it as criticism. An article with the title "A critical look at the grace-oriented approach in Islamic philosophy and its consequences in education and training" for negating the principles and foundations of Islamic wisdom and showing its ineffectiveness in additional philosophies, especially the philosophy of education, has made all the principles of ontology appear to be offensive. and has spread baseless accusations. A part of that article criticized the sublime wisdom with the accusation of reductionism and evasion about the subject of evil. The basis of the claim is that since the supreme wisdom believes in the originality of existence and this principle is incompatible with the existence of evil, then it is subject to exaggeration about existence and exaggeration and reduction about beings?! In order to prove the existence of evil, the article divides existence into genuine and non-genuine and thinks that its opinion can be proven with two parables. The review shows how that article has suffered deviation and distortion in the position of compilation and extraction and in the position of judgment and has not been spared from the damage of self-education and has turned to inappropriate accusations.
The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation and rationality or revelation of creation ex nihilo. In this article, it becomes clear that Aquinas, while not accepting the reasons of philosophers and theologians on pretermits and temporal emergence universe, He also considers the intellect of reason to prove the inherent existence of the worldly and infirm. He acknowledges that it is only on the basis of revelation and religious doctrine that one can be judged to have inherited a lack of substance. On the other hand, Mulla Sadra is concerned with religious teachings and according to its rational basis, such as the essence of existence and the essence of substance, provides the rational proof of the temporal existence of the universe (in a specific sense). Upon comparing theories of these two thinkers, one can refer to existential authenticity and the fact that in the Sadrian and Aquinas system, while God is known as Pre eternal, the existence of the world of possibility is also defined without any idea of time, leading to a nihilo The obvious difference between these two thinkers can be attributed to the changeability or non-changeability of substance of the first universe. Mulla Sadra, citing the verse" Every day is in a state" (All Yom Hova Fe Shan) considers divine grace so continuous and inseparable from God that the idea of beginning to be created in real or imaginary time is eliminated
Uthulujiyya examines anthropology in the arc of descent and arc of ascent. In the arc of descent, it explains the rational man, soulful man, and sensual man, and in the arc of ascent, it explains the return of these human levels to their original position. The problem of this article is to examine MullaSadra's reading of the anthropology of Uthulujiyya. How are human levels in Uthulujiyya compatible with Sadrai's reading of human levels? Can we talk about the influence of MullaSadra from the anthropology of Uthulujiyya? MullaSadra has reflected the anthropology of Uthulujiyya in various works such as Isfar, Havadat al-Rabbiyyah, Mufatih al-Gheeb and Tafsir of the Holy Quran. MullaSadra's anthropology, with its Islamic-philosophical foundations, i.e., the essential movement, and the questioning of the existence and single soul, and the Qur'anic view of the issue of man, has explained the anthropology of Uthulujiyya in the stages of the arc of descent and ascent, In fact, Mulla Sadra's rereading of the anthropology of Uthulujiyya is a critical rereading based on his philosophy.and reaches different conclusions from Uthulujiyya. This article is descriptive and analytical.
One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings: Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.
Death is a hierarchical process, and it is necessary for groups such as jurists and physicians to clarify its achievable dimensions, define its standards, and apply it. The category of the soul and its relation to the body can be traced back to Mulla Sadra's theory of essential movement. On the other hand, understanding the moral and religious norms of new topics in medicine requires an explanation of death. Cryopreservation is a new method of medicine in our time, and this method of bodily preservation can be studied from various doctrinal, philosophical, legal and ethical aspects. One of the biggest challenges facing this emerging method is determining the boundary between life and death, because this process occurs after the patient is declared dead. The current study analyzed the information using the descriptive analytical method and by searching for the concept of death in Mullah Sadra's theory of death, which is a divine theory.
Undoubtedly, in addition to being responsible for guidance, the teachings of Sharia are also discoverers of reality, and sometimes the ultimate achievements of human science are reflected in the most subtle expressions of Sharia. Therefore, different schools and sometimes opposing viewpoints claim to adapt their knowledge to the themes of the Shari'ah, the noble hadith "Knowledge is poured into the heart" is one of the traditions that exemplify different understandings of the truth of science being external to the essence, to the unification of all sciences with the essence. has taken, judging these views and evaluating their credibility requires a wider scope, but the research question is whether the final view of Islamic wisdom, which is manifested in the sublime wisdom, can be a more reasonable interpretation and a more acceptable harmony than other views. In this article, we have shown in an analytical-comparative way that, contrary to the viewpoints that sometimes consider the soul as material and dark and the truth of science as outside of the essence, and sometimes consider science as inherent to the soul, Islamic wisdom is between the material existence and the isolation of the soul. On the one hand and the acquisition and unification of sciences on the other hand, he has collected and presented a better interpretation of the interpretation of knowledge in this narrative, in the wisdom of the Supreme, the human soul is material at the beginning and it happened with the creation of the body, but gradually and with the movement of substance to The status of purgatory and total celibacy has reached, from the level of sensory perception to illusion and example, and then the understanding of intellectual generalities and above that; He attains the rank of Ain al-Iqin and observing the names and attributes of God
Intuition is one of the important aspects of the geometry of religious knowledge and one of the sources of acquiring knowledge. The question of objectivity of associate the mystical experience is one of the basic questions raised in this field. In response to this question, some accepted the theory of essentialism and others believe in structuralism (contextualism). The essentialists consider the associate of mystical experience to be the supreme essence and truth. Proponents of the theory of structuralism, while denying the narration of the mystical experience of a single essence, consider these experiences as a result of a person's culture, belief and intellectual background. Studying and comparing the views of Allameh Tabatabai and Fakhr Razi in the field of realism and objectivity of the associate of the mystical experience is one of the goals and the subject of this article. The study method is descriptive and analytical, relying on their works. The findings of the research show that Allameh Tabatabai, by dividing knowledge into two types of presential knowledge and acquired knowledge and returning the acquired knowledge to presential and accepting the principle of unity of the knower and the known, considered mystical experiences to be the type of acquired and presential knowledge that in both types, Essence experience is realized. From Fakhrazi's view, in the shadow of inner cultivation and self-purification, and reaching mystical states and discoveries, a person reaches a level where he understands the truths with direct knowledge. Therefore, these situations are the experience of the essence and cognitive knowledge. In fact, essentialism is the common feature of Allameh and Fakhr
