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Open Access Article

1 - Explaining the Existential Relationship of God with the Creatures by Investigating and Criticizing the Reasonable Reason in Sadra's Wisdom
Ahmad saeidi Yaser Hosseinpour Mehdi Imani Moghaddam

According to his existential authenticity, Sadr al-Mutawla'in established an existence in the levels of existence and called it a special formulation, but there were various interpretations of what he meant in terms of existence. Some of the unity of the existence of ex More

According to his existential authenticity, Sadr al-Mutawla'in established an existence in the levels of existence and called it a special formulation, but there were various interpretations of what he meant in terms of existence. Some of the unity of the existence of existence is a modest doctrine of transcendental wisdom to bring the philosophers' minds closer to the ultimate vote of Mulla Sadra, the personal unity of existence. Some others believe that the existence of the existence is a philosophical version and an accurate interpretation of the unity of the witnesses of the mystics. But some believe that the unity of the mystical existence means the existence of all beings in the same vein and Sadra's arrangement is exactly the same. On this basis, matrix means that there is only one supernatural existence, and many, despite being, exist without the existence of a supreme, absolute and unified entity. In other words, in the opinion of the proponents of this interpretation, Sadr al-Muta'l-أīni sought to prove the existence of all being in the presence of God, or in other words, to prove the existence of God for all beings. In this article, the recent interpretation of Mulla Sadra's ultimate view assumes And with this principle, we have narrated and reviewed some of his arguments to prove this interpretation. Manuscript profile

Open Access Article

2 - Sinian Transcendent Philosophy: Ibn Sīnā’s Move from Peripatetic Philosophy to Transcendent Philosophy
Mostafa Momeni

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written o More

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written on the basis of the principles of Peripatetic philosophy. However, the question is whether one can find some indications of his departure from this school of philosophy in the same works. Ibn Sīnā neither remained a Peripatetic philosopher nor followed Peripatetic thoughts to the end of his life. Through coining the term “Transcendent Philosophy” for his own school and inviting the seekers of truths to follow it in order to have an accurate grasp of what they sought for, Ibn Sīnā added a completely new dimension to his identity. Finally, the Transcendent Philosophy reached its peak of development in Sadrian thoughts. Here, the author intends to explain the “transcendence of Sinian philosophy” and, at the same time, trace the roots of the principles of the Transcendent Philosophy in Sinian philosophy and highlight them in his works and words. Although the political occupations of Ibn Sīnā and his short life did not allow him to provide a new synthesis of such principles, he managed to pave the way for the creation of the Transcendent Philosophy by his successors. Manuscript profile

Open Access Article

3 - graduteness in whatness a critical study of Mirqavamuddin Razi's view
Mahdi Askari Mansour Nasiri

Muslim philosophers consider any contingent being to be a combination of nature and existence. Since Mirdamad, the question has been raised as to which of the two is the fundamental/objective (Asill). Following the discussion of the fundamentality of the existence and w More

Muslim philosophers consider any contingent being to be a combination of nature and existence. Since Mirdamad, the question has been raised as to which of the two is the fundamental/objective (Asill). Following the discussion of the fundamentality of the existence and whatness, the question of Graduate, the question was whether the existence is graduated or the whatness. Those who believed in the fundamentality of existence believed that graduteness is of that existence. On the other hand, those who believed in the fundamentality of whatness believed that graduteness is of that whateness. In the meantime, Mir Qawam al-Din Razi has taken a third promise. He believes that graduteness in whatness means inherent presuppositions are impossible and in transverse presuppositions whose derivation is not documented in the essence and essence of the subject is also impossible, but in transverse presuppositions whose derivation is documented in the essence and essence of the subject, graduteness occurs. The main issue of this article is to examine Mir Qawamuddin Razi's view on graduteness in transverse shipments. The purpose of this study is to show the third promise in this issue that has been neglected so far and the research method is descriptive-analytical and to some extent with a historical approach. The conclusion of this study is that the words of Mir Qawamuddin Razi can be correct and defensible according to the words of Mashaei philosophers such as Aristotle. Manuscript profile

Open Access Article

4 - Natural Causality and Metaphysical Causality: Homonymy or Polysemy in Mulla Sadra
Maryam Heydari Hamid Reza Ayatollahy‬‏

Causality is one of the most important philosophical problems which has undergone vast semantic changes in the course of history. This process has sometimes occurred in the mould of empirical explanation and sometimes in the mould of philosophical explanation. The vastn More

Causality is one of the most important philosophical problems which has undergone vast semantic changes in the course of history. This process has sometimes occurred in the mould of empirical explanation and sometimes in the mould of philosophical explanation. The vastness of such changes has led some thinkers to believe that there is a large semantic gap between metaphysical and natural kinds of causality, and the relationship between them is merely of the type of homonymy. The spread of this view among some philosophers and scholars has made any kind of agreement among them impossible. As a result, no comparative study can be carried out in these two fields concerning their shared concepts. Although some of the followers of the Transcendent Philosophy advocate the same view, the philosophical principles of Mulla Sadra have removed any kind of breach or borderline between these two fields and defines them in the same way. Accordingly, it can be claimed that natural causality is the degraded form of metaphysical causality and, thus, the unison of the two fields, their proximity to each other, and any interaction between them will be inevitable. Manuscript profile

Open Access Article

5 - 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

Open Access Article

6 - A Study of the Principles of Sadrian Philosophy in Imām Khomeinī’s Lifestyle
Sayyed Hamed Onvani Vahideh Fakhar Noghani Sayyed Hossain Sayyed Mosavi Sayyed Mortaza Hosseini Shahrudi

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, More

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, their analysis in the political lifestyle of Imām Khomeinī, as an individual with his own style, seems necessary. Accordingly, this paper is intended to investigate the effects of the principles of the Transcendent Philosophy in relation to the principiality of existence, goodness of existence, unity of being and plurality in its manifestation, simplicity of existence, and the place of perfect Man in the levels of being based on Imām Khomeinī’s political lifestyle. An analytic library study of the publications on Imām Khomeinī’s life and character indicates that commitment to the principles of Sadrian philosophy played a significant role in the development and consolidation of his political lifestyle. Moreover, given the gradation at three levels of the “political lifestyle of the perfect Man”, “the political lifestyle of the divine leaders influenced by the perfect Man”, “the lifestyle of people who follow the political life of divine leaders”, Imām Khomeinī, as a figure believing in the truth of the perfect Man, managed to have the support and trust of a huge number of people through insisting on providing for the conditions required for people’s access to the perfect Man’s lifestyle in order to attain a new style of transcendent political life. Manuscript profile

Open Access Article

7 - Revisiting and Validating the Normative Approach to Sciences in the View of Islamic Philosophers
Ahmad Shahgoli Fardin Jamshidi Mehr

This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. Th More

This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. This view also exists in relation to sciences and stipulates that sciences are of different levels and grades with respect to their value. In other words, some of them are more valuable, while some others are less valuable. Philosophers believe that philosophy is the noblest of all sciences and have provided some criteria and arguments in support of this claim. The purpose of this paper is to explain and revisit this approach and its epistemological effects based on a descriptive-analytic and critical method. Therefore, the authors have first introduced the basic principles and approaches of philosophers concerning this problem and then clarified their effects and consequences in other realms. Manuscript profile

Open Access Article

8 - Explaining Horizontal Pluralities in the Vertical Worlds of Existence Based on Sadrian Philosophy
Ali Sedaghat Hasan Fathzadeh

Based on the principle of the gradation of existence in Sadrian philosophy, the world of being enjoys a vertical system that extends from the highest point to the lowest levels, and each existent possesses a specific degree of existential intensity and weakness. The acc More

Based on the principle of the gradation of existence in Sadrian philosophy, the world of being enjoys a vertical system that extends from the highest point to the lowest levels, and each existent possesses a specific degree of existential intensity and weakness. The acceptance of this principle in Sadrian philosophy alongside one’s observations in our surrounding world of horizontal existents with no cause-effect relation, such as a stone and a tree, gave rise to an important question in the post-Sadrian period: How can these two truths come together in one place? The responses to these questions during the last 400 years have resulted in some disagreements among commentators of Mullā Ṣadrā’s works. In this study, the authors aim to demonstrate that the acceptance of the vertical and graded system of existence is not in conflict with accepting horizontal pluralities, and what is accepted in Sadrian graded existence is a differential system among all existence and not merely a cause-effect system. The key to the understanding of horizontal pluralities in Sadrian philosophy must be found in the discussion of archetypes and their additions. In presenting his own system of emanations, Mullā Ṣadrā has been greatly influenced by Suhrawardī’s philosophy and defended the quality of the emanation of archetypes at different occasions. Archetypes are the same horizontal intellects the acceptance of which is equal to resolving the problem of horizontal pluralities in all vertical worlds of existence. Manuscript profile

Open Access Article

9 - Three Modalities of Being Based on Mullā Ṣadrā’s Three Philosophical Approaches
Ali Babaei

Mullā Ṣadrā’s philosophy has witnessed the rise of three approaches in its process of development: principiality of quiddity, principiality of existence based on graded unity, and principiality of existence based on individual unity. In the light of these three Sadrian More

Mullā Ṣadrā’s philosophy has witnessed the rise of three approaches in its process of development: principiality of quiddity, principiality of existence based on graded unity, and principiality of existence based on individual unity. In the light of these three Sadrian philosophical approaches, the discussion of the ‘three modalities of being’ has undergone some fundamental changes. In conformity to the first approach, the source of division is quiddity, which is divided into ‘necessity, possibility, and impossibility’. At this level, possibility refers to quiddative possibility. In the second approach, the common three modalities are promoted to necessity and possibility. At this level, possibility refers to indigent and ontological possibility. In the third approach, the division evolves into a two-fold division of ‘truth and false’. The concept of truth in this approach shares the same meaning and references with the three other meanings of ‘truth’ in the third approach – priority of the truth, existence of truth, and true union - and bears a ‘paradigm and analogue’ relationship to the truth discussed in the mother of all propositions. In other words, the mother of all propositions is similar to Almighty Truth among all propositions. Almighty Truth is interpreted as the Highest Truth among all existents, and the principle of non-contradiction is interpreted as the truest of all sayings and the truest of all origins. All mentioned ‘truths’ can be propounded based on the principles of Mullā Ṣadrā’s third philosophical approach. Manuscript profile

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