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  1 - Foundations of the ontology of human generosity in Sadr Al-Motealehin’s notion
   
  Human generosity which is the basic dimension of human existence is the main part of the religious intellectuals’ discussions. Anthropology resources enumerated two kind of human generosity included generosity and honorability of ontology; and certainly acquired generos More

  Human generosity which is the basic dimension of human existence is the main part of the religious intellectuals’ discussions. Anthropology resources enumerated two kind of human generosity included generosity and honorability of ontology; and certainly acquired generosity or axiology of enjoyment of generosity is based on the important foundations. Now, the question is that based on what human enjoys the generosity of ontology and axiology? The paper has been investigated the foundations of ontology of the human generosity in the Sadr Al-Motealehin’s notion and believed that human has made the foundations of human generosity by enjoying the most basic divine blesses such as intellectuality, apprehensiveness, divine caliphate, etc. Manuscript profile
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  2 - Utilization of Ontology Approach in Monotheistic Pedagogy from the Holy Qurans point of View
  Seyyedeh Tahereh  Aghamiri Mohammad Reza  Shahroodi Majid  Salehi Mohammad Safehian
  According to instruction s of Holy Quran -as the most verified resources for recognition of glorious God-, monotheism is the principal of humans real life while blasphemy stands on the opposite point of it, is considered as the biggest cruelty and the unforgivable sin. More

  According to instruction s of Holy Quran -as the most verified resources for recognition of glorious God-, monotheism is the principal of humans real life while blasphemy stands on the opposite point of it, is considered as the biggest cruelty and the unforgivable sin. Monotheistic ontology -by taking advantages of inspirational instruction- is a useful opponent and a substitution for positivistic, materialistic and nihilistic ontologies. These sorts of ontologies are not capable of introducing human’s pedagogy as they have diminished the fact of minor and major universes into the limitations of natural horizons and materialistic world. If the pedagogy of theist human establishes based on monotheistic ontology, human is considered as a theist living who identifies his external and internal aspects in a complete manner. The main issue with this study is to describe the elements of ontology that are related to human guide and pedagogy in order to reach the perfection and a good life, promised in Holy Quran. Through this paper, critical principals of monotheistic ontology considering “theology and cosmology” field are studied that are accounted as monotheistic pedagogy. The claims of some interpreters and ideologists of religious science and inspired scripts to confirm the properness and adaptation of descriptive and prescriptive ontological propositions with Quran instructions. Based on the results of this study, God -as the source and start point of all goodness- and the universe is the sign of truth and the situation in where the human faces the truth of God. In order to this, intrinsic need of human reveals in several stages of intrinsic, descriptive and performative monotheism. The result of this research is the true perception and understanding of a human about his position in the universe as a creator-dependent creature whose achievement to perfection and God, accelerates and sublimates, with consideration of lordship monotheism. Manuscript profile
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  3 - According to Fakhr Razi, the levels of existence using philosophical words
  Leila  Afsari
  In the present article, an attempt is made to discuss the opinion of Fakhr Razi as an Ash'ari professional commentator and theologian on the levels of existence and to explain his theological views. What can be deduced from the study of Fakhr's works is that his works c More

  In the present article, an attempt is made to discuss the opinion of Fakhr Razi as an Ash'ari professional commentator and theologian on the levels of existence and to explain his theological views. What can be deduced from the study of Fakhr's works is that his works can be divided into philosophical theological works and interpretive works, among which his greatest commentary work, the great commentary, has a theological color and smell. Therefore, Fakhr's beliefs in explaining the levels of existence are mostly discussed with a theological approach, and what we see in this approach is the performance of three actions by Fakhr Razi. First, Fakhr considers absolute creation for the universe to be from God and seeks to prove this point. It seeks to shake these foundations and principles, and third, it proposes the theory of "spirits" as an alternative to the theory of the "peripatetic intellect." Therefore, the author's intention in this article is to explain exactly these three actions of Fakhr Razi in explaining the levels of existence and his violations and abrasions. The working method in the present article is descriptive-analytical and has been done by referring to first-hand sources and Fakhr libraries. Manuscript profile
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  4 - A critical look at the foundations of the Tafkik School (centered on Sheikh Mojtaba's Qazvini)
  Ali Ghadrdan  Gharamaleki
  The Tafkik School has different principles, principles and rules that rely on them to explain their views and opinions. In this article, an attempt has been made to explain and evaluate the principles of this view. The purpose of this study is to show the weakness of th More

  The Tafkik School has different principles, principles and rules that rely on them to explain their views and opinions. In this article, an attempt has been made to explain and evaluate the principles of this view. The purpose of this study is to show the weakness of the foundations of this view. The weakness of the foundations of a view is the source of doubt in the validity of that view. By researching the library in the works of the separatists, especially Mr. Mojtaba Qazvini, the author has studied their foundations and analyzed them in the form of "epistemological and methodological" and "ontological" foundations. After explaining these principles, the author critically evaluates them. Whereas, on the one hand, one of the basic conditions for the application of "school" to an approach and attitude is the existence of correct and sound foundations, and on the other hand, segregation lacks this condition; It should be said that separation is an attitude and an intellectual view and not a school, and it is permissible to refer to a school. Manuscript profile
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  5 - Ontological Analysis of Different Types of Resurrection and their Relationship with Death in the View of Sayyid Ḥaydar Āmulī
  Fatemeh Kookaram Abdullah Salavati Einollah Khademi
  Resurrection commonly refers to objective resurrection, the details of which have been explained in divine religions. However, some gnostics such as Sayyid Ḥaydar Āmulī have presented and elucidated different types of resurrection based on spiritual and subjective inter More

  Resurrection commonly refers to objective resurrection, the details of which have been explained in divine religions. However, some gnostics such as Sayyid Ḥaydar Āmulī have presented and elucidated different types of resurrection based on spiritual and subjective interpretations of this concept. He refers to some resurrections which are mostly connected with voluntary death. This study mainly focuses on the question of what the relationships between death and different types of resurrection are. The findings of the investigation indicate that Sayyid Ḥaydar Āmulī divides resurrection into objective and subjective types and then divides each into two formal and spiritual categories. Later he classifies each formal and spiritual form into minor, middle, and major types and; hence, refers to 12 types of resurrection. In other, words, in his view, resurrection is of various types, most of which are related to voluntary death. He maintains that Man should die a voluntary death in order to witness different forms of resurrection. The findings of this study also show that the death Āmulī discusses leads to Man’s continuity; frees them from the limits of this-worldly life; expands their worldview; opens new horizons before them, and grants depth to their life, their selves, and their insight. A human being who does not seek a voluntary death and lives a worldly life is, in a sense, a dwarf or insignificant person. Manuscript profile
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  6 - Fārābī and the Question of the Truth of Perception: A Critical Review of Mullā Ṣadrā’s View
  Ghasem Purhasan Ali Piri
  One of the most important and accurate problems in Fārābī’s epistemological philosophy is the question of perception and its relationship with the soul, reason, and ontological promotion. In sharp contrast to Aristotle, Fārābī challenges the theory of the passivity of t More

  One of the most important and accurate problems in Fārābī’s epistemological philosophy is the question of perception and its relationship with the soul, reason, and ontological promotion. In sharp contrast to Aristotle, Fārābī challenges the theory of the passivity of the soul in perception, considers the soul to be the creator of perception and, in this way, founds the theory of the soul as an active agent. This theory has influenced the ideas of all the philosophers after him in the field of Islamic philosophy, from Ibn Sīnā to ‘Allamāh Ṭabāṭabā’ī. Fārābī connects perception with manifestation and presence, which are mainly discussed in the philosophical schools of Suhrawardī and Mullā Ṣadrā and defends it from the view point of ontology. Some of Fārābī’s innovations include acknowledging the creativity of the soul in perception, granting a graded nature to perception and knowledge, paying attention to the emergent and ontological mode of knowledge, understanding the generous and giving nature of knowledge alongside attaching fundamental importance to sense perception, criticizing non-certain types of knowledge and presenting a fundamental view regarding certain knowledge and, finally, introducing perception as a process. Following a comparative approach, the present study examines the problem of perception and its nature in Fārābī’s philosophy, while considering the views of other Muslim philosophers, and portrays the significance of his theory of perception. Manuscript profile
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  7 - Ontology of the Spirit of Meaning in the Holy Qur’ān in Mullā Ṣadrā’s View and its Impact on the Discussion of the Quality of Coining Words
  Maryam  Kashefi Atiyeh  Zandieh
  The principle of “coining words for the spirit of meaning in the Holy Qur’ān” in Mullā Ṣadrā’s works is closely related to his philosophy. Therefore, considering the Sadrian ontology as the basis, one can learn about the ontological applications of the meanings of words More

  The principle of “coining words for the spirit of meaning in the Holy Qur’ān” in Mullā Ṣadrā’s works is closely related to his philosophy. Therefore, considering the Sadrian ontology as the basis, one can learn about the ontological applications of the meanings of words and, thus, the quality of attaining the knowledge of them. In Mullā Ṣadrā’s view, the world, the Qur’ān, and the holy prophetic existence are three dimensions of the world that share a single and simple existence at the level of their “unfolded existence”, “immediate divine word”, and “Mohammedan truth”. They have dispersed at the level of the lower kingdom and are manifested in the form of the world of particular Ideas, the verbal Qur’ān, and the existence of the Holy Prophet (ṣ), respectively, and then descend to the world of matter. Mullā Ṣadrā believes that each lower level is an example of a higher level, and words are not an exception to this rule. In order to access the highest level of divine words, one should employ the principle of coining words for different types of meanings (absolute and general). Mullā Ṣadrā’s definition of spirit of meaning conforms with his definition of the natural universal and Platonic Ideas. The application and generalizability of the spirit of meaning in comparison to the natural universal originates in the limitedness of quiddity, while, in comparison to Platonic universals, it originates in existential amplitude. A comparison of the spirit of meaning and natural universals indicates that coinage of words is a human phenomenon, and the criterion for coining each word is the truth. Manuscript profile
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  8 - Principles of Sensibility of Being in the Transcendent Philosophy and its Effects on the Sustainable Development of the Environment
  Laela Nikooienejad Ahmad Shahgoli
  The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes More

  The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes that nature, objects, and inanimate bodies enjoy knowledge and intelligence; therefore, the Transcendent Philosophy follows a holy approach to nature. Accordingly, in this paper, the authors have tried to highlight the moral beliefs that could lead to sustainable development in the environment by emphasizing their divine-philosophical bases through resorting to firsthand sources by and on Mullā Ṣadrā and employing rational analysis and explanation. The findings of this study indicate that a scrutinizing rereading of the sources on the Transcendent Philosophy, which provides a comprehensive philosophical interpretation of various issues based on Qur’ānic verses and traditions, can contribute to protecting the environment. This is because, based on some principles such as the principiality of existence, gradedness of existence, commensurability of the cause and effect, and the nature’s being a manifestation of higher worlds, it is possible to regain the lost respect for nature and its dignity, which have been developed based on the holy perspective of religions and philosophical schools, and prevent the destruction of nature and, following it, the death of human life. Manuscript profile
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  9 - Ontological Principles of Man’s Identity in the Transcendent Philosophy
  Ali  Zamani Kharaei J‘afar  Shanazari Seyyed Mahdi  Emami Jome‘e
  Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to More

  Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to the attention to the truth of existence and the related principles reveals that Man’s true identity is the same as its status, which is simple and, while enjoying stability in character, is gradual and fluid. Accordingly, in the course of its motion, the human identity experiences different changes and attains several scientific and practical perfections that result in different effects and levels with each having its own specific attributes and names. This perception of Man is not only consistent with the realities of human life and Iranian-Islamic culture but also capable of resolving many of the concerns and challenges in modern sciences in relation to anthropology and identity crisis. The present paper examines the ontological principles of the Transcendent Philosophy in relation to Man’s identity and its effects.In the course of its movement, this existence experiences various changes and achieves many scientific and practical perfections, which causes it to have various effects and degrees in such a way that various attributes and characteristics are obtained from each of its stages. This recognition of human beings is not only compatible with the realities of human life and Iranian-Islamic culture, but also eliminates many concerns and challenges of new sciences in the field of anthropology and identity crisis. This article points to the ontological foundations of transcendental wisdom and its relationship with human identity and examines its results. Manuscript profile
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  10 - Transcendence and Man’s Existential Width in the Ontological Systems of Mullā Ṣadrā and Heidegger
  Fatemeh  Ghadimi Paindeh Monireh  Sayyid Mazhari Zeinab Sadat Mirshamsi
  Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and e More

  Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and existential width. Both thinkers maintain that man is not an entity imprisoned in itself; man, who is the source of many possibilities and is aware of them, is subject to “becoming” and can become what they are not at the present time. In other words, man can go beyond the existing situation and attain transcendence. Although there is a similarity in this regard between the thoughts of these two thinkers, it should be considered that in Mullā Ṣadrā’s ontological system, the human soul, owing to its essential immateriality, always enjoys a perception and understanding of its identity as connected to an unlimited being and infinite truth. The human soul, which entails the whole limits of being in itself, tries to grant meaning to its existence through gaining proximity and similarity to that infinite truth in the course of traversing its out-of-itself stages. The soul’s developmental journey for reaching the ultra-rational stage also continues after death. By contrast, in Heidegger’s ontological system, truth is based on Dasein, whose being real indicates that it is the only existence in the world. It also means that, without being connected to a mysterious and transcendent power, Dasein always possesses a pre-knowledge of everything that comprises the world and continually perceives things with no cover at highest levels of clarity. Therefore, Dasein relies on itself in transcendence, the continuation of which is motivated by actualizing its existential possibilities until it dies. Death is the last existential possibility of Dasein upon which it attains its end. Manuscript profile
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  11 - The Dichotomy of Autonomy and Authenticity in Education; An Autonomous or Responsible Person?
  jalal karimian Narges  Sajjadieh khosrow Bagheri Mahdi Montazerghaem
  Autonomy, a widely recognized ideal in the realm of education, has been subject to diverse interpretations. In its broadest sense, autonomy pertains to adhering to one's own laws. Imbued with significance by Kant, the progenitor of this notion within contemporary philos More

  Autonomy, a widely recognized ideal in the realm of education, has been subject to diverse interpretations. In its broadest sense, autonomy pertains to adhering to one's own laws. Imbued with significance by Kant, the progenitor of this notion within contemporary philosophy, autonomy is regarded as a descriptor of human volition, crucial for the establishment of an absolute moral code. This term finds a profound association with modern rationality. In contrast to autonomy, authenticity emerges as a concept that, while acknowledging human freedom as the aim of education, directs attention toward the actualization of freedom throughout the educational process and human development. In the contemporary era, educational conceptions of autonomy have presented various definitions attempting to elucidate the nexus between rationality and authenticity. However, the philosophical profundity of authenticity has received limited attention within these delineations. Within this context, Heidegger's explication of authenticity (or Eigentlichkeit) possesses the potential to deepen the ideal of autonomy within education. In his ontological existentialism, Heidegger conceives of authenticity as humanity's capacity to engage in spiritual contemplation, aligned with a profound understanding of existence as a meaningful totality, while acknowledging an ongoing connection with truth. Being authentic, therefore, implies openness toward Being itself and an earnest quest for truth within human life. Authenticity arises from a departure from the prescribed paths laid by others, leading toward a more fulfilled existence and facilitating an existential consciousness concerning Being-towards-death. The pursuit of this path necessitates an acceptance of the inner calling of human conscience, embracing fully one's ontological responsibility. Hence, authenticity and its concomitant truth-seeking nature become profoundly intertwined, ultimately serving as a complement to existing definitions of autonomy. Therefore, as a consequence, authenticity emerges as a foundational principle, serving as a guiding light that elevates human responsibility to the forefront as the central objective and primary pathway within the realm of educational pursuits. Manuscript profile