Being

Open Access Article

1 - The Theory of Consciousness and Eternity of Being in Mowlavi’s Gnostic Point of View
حسين نوين

On the basis of an intuitive knowledge, as well as by reference to Koran verses and his sacred knowledge, Mowlavi regards all particles of the universe as conscious, living, and dynamic, linked in an innately coordinated manner with the Conscious Totality governing all More

On the basis of an intuitive knowledge, as well as by reference to Koran verses and his sacred knowledge, Mowlavi regards all particles of the universe as conscious, living, and dynamic, linked in an innately coordinated manner with the Conscious Totality governing all the being. Within this system, such a connection would be completed when the elements of existence, including human beings, detach themselves from their material aspects and promote their spiritual dimensions. This is what is called the law of entropy and negentropy in physics. Mowlavi's mystic unity of existence confirms this doctrine. He, like Einstein, believes in two kinds of lights, sense and regent; he considers the human death as a process of changing the light of sense into the regent light, and into eternity. All phenomena are moving toward the wisdom governing the existence in a predetermined total coordination with universe of existence. Human beings’ connection with the Totality governing the universe, and reaching eternal illumination is possible in the light of intuition attained through invocation, meditation and purification of the soul. Manuscript profile

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2 - The Rulers’ Communications During the Mythical and Heroic Ages in Shahnameh
سيدمحمد دادگران مريم صادقي گیوی khadijeh tatari

Communication can be considered as the act of communicating meanings or exchanging messages. What distinguishes human communication from the other living beings’ is its principles and criteria to successful and efficient communication, and his ability to create and use More

Communication can be considered as the act of communicating meanings or exchanging messages. What distinguishes human communication from the other living beings’ is its principles and criteria to successful and efficient communication, and his ability to create and use symbols.The present article is to explain the development of human communication in Shahnameh until the heroic age. Aspects of human communication in Shahnameh include the rulers’ communication, the heroes’, and the people’s. The research focuses on the first type. The rulers’ communication can be studied in five levels: communication with other rulers, communication with people, communication with God, communication with nature, and communication with supernatural beings. The main concern of the present article is to study types of the rulers’ communication modes, their purpose of communication, and the result of their communication. Manuscript profile

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3 - Epistemological and Psychological Functions of Hafez's Poetry in Contemporary Human's Life
جليل مسعودي‌فرد

Contemporary human being is exposed to the Globalization Phenomenon and to both its opportunities and threats. Western civilization has yielded human rights, democracy, development on one hand, and anxiety, depression and emptiness on the other hand. Living a meaningf More

Contemporary human being is exposed to the Globalization Phenomenon and to both its opportunities and threats. Western civilization has yielded human rights, democracy, development on one hand, and anxiety, depression and emptiness on the other hand. Living a meaningful and satisfying life is a basic need from which man has already been separated. Can Persian culture and literature serve as a response to this need? Reviewing Hafez' poetry, the present article is to seek some solutions for epistemological and psychological problems of contemporary human. Hafiz' poetry is like a stream in which the modern life can purify itself. It is like a garden in which man can gain tranquility and joy. In the light of Hafez' poetry one can practice living a meaningful life. Relying on God and His grace, and treating the world as a beauty, Hafez gives meaning to the man's life. His poems, full of social and psychological messages, teach the man tranquility, friendship, tolerance, giving up hypocrisy, how to get rid of depression and disappointment. Manuscript profile

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4 - Arendt’s Political Thought and the Possibility of Change in International Relations
Homeira Moshirzadeh Arya Moknat

According to mainstream IR theories and, in particular, realism, violence is and will remain to be an essential and inseparable part of international relations. All variations of realism view human nature and/or intentional system as inherently violent. Hannah Arendt’s More

According to mainstream IR theories and, in particular, realism, violence is and will remain to be an essential and inseparable part of international relations. All variations of realism view human nature and/or intentional system as inherently violent. Hannah Arendt’s theory of political power as a non-violent and collective human action challenges this fundamental assumption and offers a new perspective on what constitutes the essence of politics. Arendt’s idea of “human condition” rejects all forms of essentialism with regard to human beings and opens up a theoretical space for a new understanding of international relations where human beings become the primary political agents (despite the fact that she sees the existing international relations more from a realist point of view). Contrary to mainstream IR theories in general, and to realism in particular, for Arendt the individuals, rather than the states, are ultimately the main players in international relations. In this paper, we bind different aspects of Arendt’s political thought together to offer a new theoretical perspective for a possible change in world politics. Manuscript profile

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5 - Query on the Robert Merrihew Adams's theory of virtue and the moral argument from the best explanation of objective moral values for the existence of God
امیرعباس علیزمانی

With the advent of scientific advances in recent centuries, widespread philosophical criticisms weakened the traditional evidences and compelled the theistic to pursue novel evidences such as ethics to support their ideas., the moral argument of Robert Merrihew Adams is More

With the advent of scientific advances in recent centuries, widespread philosophical criticisms weakened the traditional evidences and compelled the theistic to pursue novel evidences such as ethics to support their ideas., the moral argument of Robert Merrihew Adams is one of the contemporary moral argument for the existence of God. By devised the theory of virtue by Adams, offers a new explanation of moral values which have ability to justify the objectivity of moral values, as the most important element of Ethics Meaningful, and also have ability to justify The truth of theism, as a important part of this explanation. In this article we have tried to explain this idea and described this theory and analyzed the argument which raised from this theory and prepared evidences and reasons for the existence of God and then we examine the critics of that Manuscript profile

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6 - Morals of pedagogy in Islamic life style
سیدعلی موسوی

The main subject that has been noticed in this study is “Morals of pedagogy in Islamic life style”. Excessive importance of “life style” in people’s social, cultural and political lives, and also essential consequences of these life styles have been the center of atten More

The main subject that has been noticed in this study is “Morals of pedagogy in Islamic life style”. Excessive importance of “life style” in people’s social, cultural and political lives, and also essential consequences of these life styles have been the center of attention of scientists from different fields. Therefore scholars from various fields such as, sociology, psychology, cultural studies, anthropology, medicine and theology etc. have studied part of this concept from their own point of view. The term, itself is a product of modern world, in which, it is shaped by weakening structural variables such as, social class, choices, emotional behaviors. While in Islam, it is shaped through divine instructions, pedagogical role models and patterns which are the basis for formation of the person’s identity and existence. In the modern world, besides its features and evolutions such as, developments and improvements of technological and communicational equipment, Islam causes progress, prosperity and excellence of humanity by presenting its special life style. Current paper will study intents and purposes of pedagogy in Islamic life style, pattern and society based pedagogy in social life style, concept of responsibility and replacement of divine virtues in Islamic life style. The paper will also take a glance at the role of spirituality in upbringing of educated people and also the role of governments in formation of life style. Manuscript profile

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7 - Explaining and criticizing of the concept of right in Modern Philosophy Based on Islamic Based on Islamic Transcendental Philosophy
Mohammad Mahdi Gorjian Arabi Reza Azarian

The concept of right is one of the most widely used words in various Knowledge such as philosophy, theology, jurisprudence, law, politics, mysticism and ethics. This concept can be examined from two main perspectives. The first is the real and descriptive dimension of t More

The concept of right is one of the most widely used words in various Knowledge such as philosophy, theology, jurisprudence, law, politics, mysticism and ethics. This concept can be examined from two main perspectives. The first is the real and descriptive dimension of the concept of right which is discussed in the real sciences and the second is the normative and credit dimension which is of particular use in the Humanities and social sciences. Although the distinction between "being right" and "having right" and the distinction between the nominal and nominal uses of the concept of right clarifies the boundary between truth and validity between the real sciences and the credit sciences, the monopoly of the discussion of truth in its modern sense (right). In the philosophy of modern right philosophy, as one of the redundant philosophers, it will give exclusive attention to the modern philosophical view and neglect of the idea of transcendent wisdom and pure Islamic belief in this debate. In examining the philosophy of right in the modern sense, we examine the concept of right in the idea of transcendent Philosophy as a deeply held belief in its real and credit aspects, and then critique the concept of right in modern Philosophy .The research method in this study is analytical and descriptive. Manuscript profile

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8 - comparative study of the effect of religious beliefs on the social well - being of elites and non – elites (Case studies of university faculty members & citizens of Tehran)
Sara Haji Mozafari nayereh pirahari shideh parnian

The present article is an analytical and comparative study between religious beliefs and the level of social health in both elite and non-elite communities. The theoretical framework of the research is based on Keys' theories and the views of functionalist theorists. In More

The present article is an analytical and comparative study between religious beliefs and the level of social health in both elite and non-elite communities. The theoretical framework of the research is based on Keys' theories and the views of functionalist theorists. In the present study, the survey method was used and its statistical populations consisted of faculty members of the Islamic Azad University, Central Tehran Branch and citizens without academic education in Tehran. The statistical sample size of the elite population was 265 and the non-elite population was 385 according to the Cochran's formula. Data analysis was performed with SPSS software. Findings showed that there is a significant direct relationship between religious beliefs and social health in the elite and non-elite community. Among the dimensions of religious beliefs, the dimension of performance of duties has no significant relationship with any of the dimensions of social health except social cohesion. Also, the relationship between the religious and emotional dimensions of religion and the social health of the elite community is greater than the non-elite community. On the other hand, the contextual variables of age, income, education have a significant relationship with social health. Also, the variables of religious emotions, education, religious duties and age explanation 21.7% of changes in social health, respectively. Manuscript profile

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9 - Designing Knowledge Base Mental Education Package and Investigation its Effectiveness on Psychological Well being and Self-esteem among Afghan Adolescents in Iran
Javad Ejei Parvin Mohammadi masoud gholamali lavasani Mansoureh Haj Hosseini

The purpose of this study was to develop a mindfulness training package and to explore its effectiveness on the wellbeing of Afghan adolescents living in Iran. The population of this study was comprised of all Afghan students (male and female) who were at high school in More

The purpose of this study was to develop a mindfulness training package and to explore its effectiveness on the wellbeing of Afghan adolescents living in Iran. The population of this study was comprised of all Afghan students (male and female) who were at high school in Tehran during 1396-97. The data quantitative and qualitative data were collected using the mixed method data collection. Ryff's Psychological Wellbeing Scale (1989) and Rosenberg Self-Esteem Scale (1965) were used in this study. The results of the co-variance analyses indicated that mindfulness training had a significant effect on the wellbeing of participants. Manuscript profile

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10 - The Brilliant Jewel of Islam in Seville: A Historical Analysis of Ibn Arabi’s Fusus al-Hikam
Masood Ahmadi Afzadi

Ibn Arabi is one of the prominent figures in the field of theoretical gnosis in the world of Islam. He enjoys a unique status among Muslim gnostic-writers thanks to his benefitting from the legacy of distinguished Muslim and, particularly, Iranian gnostics, on the one h More

Ibn Arabi is one of the prominent figures in the field of theoretical gnosis in the world of Islam. He enjoys a unique status among Muslim gnostic-writers thanks to his benefitting from the legacy of distinguished Muslim and, particularly, Iranian gnostics, on the one hand, and the philosophical legacy of Muslim thinkers of the West, especially, of Seville, on the other hand. The cultural center of Andalusia, which was the philosophical meeting point of Islamic gnosis with Christian gnosis and, especially, Jewish gnosis for centuries, clearly reflects Ibn Arabi’s influence over these gnostic schools and indicates the necessity of making a continuous effort at gaining a thorough knowledge of the different aspects of his thoughts and works. From among all his works, Fusus al-hikam seems to be the best criterion for learning about Ibn Arabi because this great book provides a trustworthy account of the history of Islamic gnosis and Andalusia. Several commentators have commented on Fusus al-hikam, but not all of them have praised the writer, and some of them have even criticized his ideas in their commentaries. Nevertheless, all of them have praised the magnificence of his thoughts in this work. The present paper casts an analytic glance at Ibn Arabi’s character and examines this book based on the ideas of its writer and commentators in terms of form and content. It is hoped that the findings of this study can pave the way for more comparative research in the interreligious atmosphere of Andalusia and contribute to a better understanding of this distinguished figure of the Andalusia school as the crossroad of cultures. Manuscript profile

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11 - Principle of the Identity of Quiddity and Existence in the Truth in Islamic Tradition and Greek Philosophy
Huda Habibimanesh Shamsollah Seraj

The problem of the identity of existence and quiddity in Almighty Necessary has been referred to as the identity of existence and quiddity in the Truth in the works of Muslim philosophers and is dealt with as a philosophical principle. The great figures of Islamic philo More

The problem of the identity of existence and quiddity in Almighty Necessary has been referred to as the identity of existence and quiddity in the Truth in the works of Muslim philosophers and is dealt with as a philosophical principle. The great figures of Islamic philosophy have provided different interpretations of this principle and derived various consequences from it. Undoubtedly, the ideas of Greek philosophers and the teachings of Islam have played a significant role in the development of this principle by Muslim philosophers. The present paper intends to analyze the roots and origins of this principle, and it appears that a conceptual analysis of the technical terms used there could help researchers to derive better and more profound conclusions from this principle. Manuscript profile

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12 - Farabi and his Distinction between Existence and Quiddity
Ghasem Purhassan

One of the innovations of Farabi and Islamic philosophy is the theory of the distinction between existence and quiddity. This view was merely developed in the light of understanding the meaning of the reality of being. Islamic philosophers, particularly Farabi and Ibn S More

One of the innovations of Farabi and Islamic philosophy is the theory of the distinction between existence and quiddity. This view was merely developed in the light of understanding the meaning of the reality of being. Islamic philosophers, particularly Farabi and Ibn Sina, because of their epistemological rupture with Greek tradition, sought to understand being differently from Aristotle and, in a way, abstained from reducing the question of being to the question of the whatness of objects. In addition to a conceptual and logical distinction, Farabi managed to develop and present an ontological distinction in the field of philosophy. Ibn Sina expanded it so vastly that some might consider this theory as one of his own philosophical achievements. After the problem of the evidence and principliality of existence, the quality of the relationship between existence and quiddity turned out to be one of the most important discussions in Islamic philosophy. At the beginning, under the influence of dividing being into necessary and possible types, Muslim philosophers tried to explain the fundamental difference between them through explaining the relationship between quiddity and existence. As a result, they considered two propositions as the basis of two interpretations of existence and the explanation of its relationship with quiddity. The theory of the synthetic nature of quiddative existents in terms of their existence and quiddity, the existence’s being superadded or accidental to quiddity, and the distinction between existence and quiddity in existents are the views that emerged in Islamic philosophy with Farabi and gradually came to the fore as the most important discussions concerning existence. Furthermore, Farabi’s discussion concerning the individuation of quiddities and the criterion for individuation, which was later accepted by all Islamic philosophers and emphasized by them, was developed under the influence of the above theories. In this paper, the writer has initially tried to provide a correct understanding of the theory of distinction through clarifying its fundamental bases. Then he has clarified its ontological and philosophical consequences and highlighted the importance of this theory in Islamic philosophy. Such an explanation necessitates an extensive investigation of Farabi’s ideas about existence, the meaning of existence, and the existence-quiddity relation. Manuscript profile

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13 - God in Process Theology and Mulla Sadra
Hamed Naji Isfahani

This paper presents a comparative study of two philosophical trends. Therefore, it has been organized in two parts: process theology and Sadrian Transcendent Philosophy. Process theology appeared in the 20th century as one of the developmental thought processes followed More

This paper presents a comparative study of two philosophical trends. Therefore, it has been organized in two parts: process theology and Sadrian Transcendent Philosophy. Process theology appeared in the 20th century as one of the developmental thought processes followed by philosophers in the field of religion. Given all the arguments and conflicts existing in the Middle Ages and Modernity’s atheism, its followers sought to present a new version of theology in which various notions such as God, His pre-eternity, His Power, the existence of evil in the world, the relationship between God and the world of being, and the relationship between the changing world and God are revisited. This new school, which was established by Alfred North Whitehead and expanded by Charles Hartshorne and David Ray Griffin, is presently studied in western academic centers as one of the prevalent theological and religious schools. In general, this school has made two contributions to the field of philosophy: 1) presenting a new version of theology, the conformity of which with holy texts is questionable; 2) presenting a new form of ontology and the quality of God’s relationship with the world. The Transcendent Philosophy was initially founded by Mulla Sadra and developed at three stages: the Avicennan stage of the understanding of existence, gradation of existence, and the individual unity of existence. Although Mulla Sadra has not distinguished these three stages from each other in his magnum opus, al-Asfar, the evolution of his ideas in his various treatises attest to this developmental process. Through discovering the principiality of existence, he proceeded to generalize his understanding of existence from the level of concept to the level of referent. Finally, he presented a new model of God’s relationship with the world of being, which can be practically explored based on the development of his philosophical thoughts. This new approach to the concept of existence affected most theological concepts in the field of religion and prompted him to provide a new version of theology. The writer believes that, unlike Mulla Sadra’s system of individual unity, which is in the process of change, his gradational system is a relatively complete one. It is noteworthy that there is a relative conformity between the fundamental principles of the graded unity of existence and those of the Christian process theology. Of course, as explained in the paper, the Sadrian school is much more efficient and accurate than process theology in understanding religious and comparative teachings. Therefore, in addition to posing the discussion of process theology and its new achievements concerning religious concepts, the present paper compares this school with Mulla Sadra’s system of gradational wisdom and explores it strengths and weaknesses. Manuscript profile

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14 - Mulla Rajabali and Mulla Sadra’s Approach to Uthulujia
Ali Karbasizadeh Isfahani Faride Koohrang Beheshti

Uthulujia by Plotinus, which had been mistakenly attributed to Aristotle for many years, has influenced all Muslim philosophers, including Mulla Rajabali Tabrizi and Mulla Sadra. Although both philosophers were contemporary with each other, followed the School of Isfaha More

Uthulujia by Plotinus, which had been mistakenly attributed to Aristotle for many years, has influenced all Muslim philosophers, including Mulla Rajabali Tabrizi and Mulla Sadra. Although both philosophers were contemporary with each other, followed the School of Isfahan, dealt with similar problems, and resorted to Uthulujia in order to confirm their own ideas and theories, they led two completely different philosophical trends in the history of philosophy and, in fact, stood against each other. Mulla Rajabali’s great attachment to Kalami issues persuaded him to believe that accepting the univocality of the Necessary Being and the possible beings and attributing different adjectives and qualities to the divine essence is far from God’s incomparability to other things and against Qur’anic verses and traditions. However, Mulla Sadra, in spite of his interest in Kalami and gnostic issues, believed that such problems could be solved in the light of his theory of the gradation of existence. Nevertheless, the noteworthy point is how is it possible for two philosophers with opposing ideas regarding different problems to have benefitted and quoted from the same book! Although the influence of Uthulujia over the philosophical and ideological principles of these two philosophers is undeniable, it seems that, since both believed that this book was written by Aristotle, whom both considered to be a divine philosopher, they tried to refer to this book in order to confirm their ideas and prove their validity. Thus each looked at Uthulujia from his own point of view and perceived its content based on his own ideas. Wherever they saw it consistent with their own principles, they quoted the related statements in order to confirm their ideas, and wherever they saw its content inconsistent with their views, they ignored it or tried to justify the case. Manuscript profile

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15 - A Comparative Analysis of Heraclitus’ Flux, Parmenides’ Stability, and Plato’s Ideas
Reza Bazeli Mahdi Monfared

The issue of ontology and the problem of authentic and unauthentic types of being have always been debated by philosophers since the time of ancient Greece until now. Among Greek philosophers, Heraclitus, Parmenides, and Plato enjoy particular significance because of th More

The issue of ontology and the problem of authentic and unauthentic types of being have always been debated by philosophers since the time of ancient Greece until now. Among Greek philosophers, Heraclitus, Parmenides, and Plato enjoy particular significance because of their particular theories. Heraclitus believed in flux and everlasting change of things and denied stability in being. By contrast, Parmenides denied change and believed in stability and unchangability in being. These two opposite theories were later reformulated in Plato’s theory of Ideas. He developed his particular theory by benefitting from these two theories and employed Heraclitus’ continuous flux in the world of sensibles and Parmenides’ stability of being in the world of Ideas. The present paper comparatively examines the problem of existence from the viewpoint of these three philosophers in order to clarify Plato’s agreement with his two predecessors. A comparison of the ontological views of these three Greek philosophers revealed that Parmenides’ theory of stability (way of truth) and Heraclitus’ theory of unity can be matched with Plato’s world of Ideas. Moreover, the writers conclude that Heraclitus’ theory of flux and Parmenides’ ways of inquiry are compatible with Plato’s world of sensibles. Manuscript profile

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16 - A Critical Study and Explanation of Mulla Mohammad Na‘im Taleqani’s Approach to the Theory of the Individual Unity of Existence
Seyyed Shahriyar Kamali Sabzewari

In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which ren More

In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which render it into an implausible and unacceptable one. Here, after analyzing his view regarding this theory through using such concepts as the copulative existence of the effect and encompassing plurality and distinction, the writer clarifies the theory of the individual unity of existence and demonstrates that none of the mentioned objections are justified. He finally concludes that Taleqani has failed to explain and analyze gnostics’ views regarding this theory. Manuscript profile

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17 - Aristotelian and Avicennan Background of the Principles of Analogical Theology of Thomas Aquinas
Mohammad Mahdi Gorjian Mojtaba Afsharpour

Given its emphasis upon the text of the Holy Scripture, Thomas Aquinas’s theory of analogical theology is one of the most influential and multi-faceted theories regarding the knowledge of God and analysis of His names and attributes. Aquinas’s main purpose in discussing More

Given its emphasis upon the text of the Holy Scripture, Thomas Aquinas’s theory of analogical theology is one of the most influential and multi-faceted theories regarding the knowledge of God and analysis of His names and attributes. Aquinas’s main purpose in discussing this issue in both of his great works, Summa Theologia and Summa Contra Gentiles, was to predicate the perfectional attributes of all creatures, including human beings as the most perfect of them, on God. He believed that this is possible by employing an analogical method of predication as opposed to equivocation and unequivocation. In this way, he attained a knowledge of the names and attributes of the Truth that enabled him to leave the negative theology of the Middle Ages behind and, in this way, avoid the trap of assimilating the Truth to the created. The essential element of Aquinas’s analogical theology is the “principle of the perfections of cause and effect”. The perfections of effect have an apriori supreme presence in the cause. There are two other principles in his works called the “argument of degrees of perfection” and the “principle of the priority of cause to effect”. He insists on attributing all these three principles to Aristotle and Ibn Rushd in order to introduce his own analogical predication as being rooted in Aristotle’s philosophy. However, the truth is that Aristotle never made any explicit reference to any of the claims made by Aquinas. Rather, the idea of God’s being above perfection and pure good, in the sense that Pure Perfection embodies all perfections of finite things, is among Ibn Sina’s achievements and innovations in theological discussions. In fact, Ibn Rushd’s words in this regard explain Ibn Sina’s theories although he wrote them in his commentaries on Aristotle’s words. Manuscript profile

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18 - Kalami, Philosophical, and Gnostic Approaches to the Hadith of ‘Ama
Mahdi Zamani

It has been narrated in a famous hadith from the Holy Prophet (s) that, before the creation of people, God was in “‘ama” (cloud). There have been several different and contradictory ideas concerning the content of this hadith. Muslim mutikallimun, gnostics, philosophers More

It has been narrated in a famous hadith from the Holy Prophet (s) that, before the creation of people, God was in “‘ama” (cloud). There have been several different and contradictory ideas concerning the content of this hadith. Muslim mutikallimun, gnostics, philosophers, and interpreters have studied this hadith based on their own principles and have benefitted from it in their own philosophical system. Mutikallimun have interpreted it based on their tanzihi (transcendent) and tashbihi (comparative) views and either confirmed or rejected it. Some Muslim gnostics assume that “‘ama” refers to God’s henas, and others believe that it represents the station of monas. They have matched this term with “merciful breath”, “truth of the creature”, “absolute imagination, and “substance of the world” and have granted it a sublime place. In his Transcendent Philosophy, Mulla Sadra equates ‘ama with “unfolded being”, “unity of bringing together” and “truth of truths” and, through the interpretation of hadith, reaches some conclusions about the dominance of divine existence over all places and times and attempts to reconcile tanzih with tashbih. Manuscript profile

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19 - 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

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20 - A Study of the Development of the Subject of Metaphysics in Francisco Suárez
Asghar Fathi Emadabadi Ali Karbasizadeh Isfahani

Fancisco Suárez (1548-1617) was the last great scholastic philosopher of the Western Renaissance. He opened up new horizons for his contemporary Scholars regarding certain philosophical and metaphysical discussions. Although he was an advocate of Aristotelian- Thomistic More

Fancisco Suárez (1548-1617) was the last great scholastic philosopher of the Western Renaissance. He opened up new horizons for his contemporary Scholars regarding certain philosophical and metaphysical discussions. Although he was an advocate of Aristotelian- Thomistic tradition, he believed that metaphysics was in demand of certain fundamental modifications. Aristotle, on the one hand, emphasized the unity of the subject of science and, on the other hand, spoke as if he believed in the existence of multiple subjects for metaphysics. Post-Aristotle philosophers, from Greek and Alexandrian philosophers to Islamic and Christian ones, particularly and most importantly Ibn Sīnā, made great efforts to remove the existing inconsistencies. In his Disputationes Metaphysicae (Metaphysical Disputations), through examining the various ideas that had been propounded in this regard until his time, Suárez presented a new approach and introduced “being qua being” as the subject of metaphysics. In order to further explain his view, he elaborated on certain expressions such as “real being” as opposed to actual being and “mental being” as opposed to formal being. Moreover, he maintained that real being is a “general mental concept of being in its nominal sense”. In this paper, through a meticulous study of the meaning of “real being” in Suárez’s view, the authors intend to investigate and evaluate his place in the tradition and history of philosophy regarding the subject of metaphysics. Manuscript profile

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21 - 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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22 - Apriori Differentiated Knowledge and the Principle of “the Truth in its Simplicity Contains all Things”
Rouhollah Souri

The most important realm of divine knowledge is the apriori knowledge (the knowledge of essence through the other at the level of essence). Some believe that if this knowledge is differentiated and is the same as essence, the simplicity of the divine essence will be alt More

The most important realm of divine knowledge is the apriori knowledge (the knowledge of essence through the other at the level of essence). Some believe that if this knowledge is differentiated and is the same as essence, the simplicity of the divine essence will be altered. However, Mulla Sadra considers them to be consistent with each other based on the principle of “the truth in its simplicity contains all things”. He argues that the differentiatedness and distinction of the known are other than the differentiation of knowledge itself. The order of being enjoys vertical gradation (causal), and the effect is the weakened form of the cause. Therefore, the higher level (cause) contains the existence of the lower level (effect) in a superior from (without its defects). The Necessary Being enjoys the most supreme and simplest level of the order of being. Hence, He is the higher existence of all objects, and His presential knowledge of Himself is the same as the differentiated knowledge of objects before their creation. This type of knowledge is simple but provides a differentiated interpretation of objects. On the other hand, the essence of the Necessary lacks any limitation and defect. Thus some maintain that Mulla Sadra’s interpretation pertains to simple apriori knowledge. Based on the principles of the Transcendent Philosophy, it can be said that the truth of being (the supreme existence of objects) is like a line the components of which lack actual realization. The limits of the truth of being do not fill the outside but are, indeed, true about it. Therefore, they are mortal and annihilated in the context of existence. Thus the knowledge of the supreme existence of itself reveals its own limits so that it does not result in the rise of multiplicity in essence. The meaning of “simple knowledge indicating differentiated explanations” is nothing other than what was said above. Accordingly, the realization of the limits of objects in the divine realm is like the annihilating realization of the line’s components. In other words, limits and their resulting multiplicity enjoy truth but lacks external existence. Manuscript profile

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23 - Order of Being and Ought-tos in the Book of Creation and the Book of Religion
Seyyed Mostafa Muhaqqiq Damad

The discussion regarding the problem of order in Islamic wisdom are classified under two titles: “book of creation” and “book of divine legislation/religion”. The book of creation explains and describes the necessary order dominating the world. The book of religion cont More

The discussion regarding the problem of order in Islamic wisdom are classified under two titles: “book of creation” and “book of divine legislation/religion”. The book of creation explains and describes the necessary order dominating the world. The book of religion contains the rules which have been devised to grant order to Man’s process of perfection. The major feature of the book of religion is that it has been developed based on the idea of Man as a free-willed being. Therefore, it contains a collection of recommended rules rather than obligatory laws. In the Transcendent Philosophy, these two types of order match each other. Mulla Sadra, himself, refers to them as “genetic” and “religious” affairs. Based on this view, we can say that, even with regard to human and social laws, the order intended by Mulla Sadra is of the type of real and objective, rather than mentally-posited, affairs. In the Transcendent Philosophy, obeying religious teachings is considered to be the right path leading to human perfection. This is the same as obeying the principles dominating the system of being or, in ‘Allamah Tabataba’i’s words, obeying fitrah or the primordial nature. This path and order are shared by all individuals and societies at all times and in all places and provide the possibility for happiness and living a social life for all human beings. Manuscript profile

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24 - The Relationship between Existence and Quiddity in the Transcendent Philosophy
Maqsud Mohammadi

The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On t More

The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On the one hand, he argues that existence is originally and essentially realized, and quiddity is realized by accident and through the mediation of existence, with which it is eventually united. On the other hand, he believes that it is only “existence” which is objectively realized, and quiddity never steps into the realm of existence and is merely a mentally-posited affair which the intellect abstracts from existence. These two apparently different interpretations seem to have created a confusion among the researchers in this field. That is why some of them have accused him of contradiction, and some others have tried to justify this contradiction in a way. However, a reference to Mulla Sadra’s collection of works makes it clear that these two interpretations are not contradictory. When he states that existence and quiddity are realized by essence and by accident, respectively, he is referring to the nature of the existent, and when he negates the existence and realization of quiddity, he is referring to quiddity in separation from existence. In this paper, the writer has tried to clarify this point by reference to the works of Mulla Sadra himself. Manuscript profile

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25 - An Analysis and Evaluation of the Principles and Arguments of the Particular Gradation of Being
Esmat Hemmaty Esmat Hemmaty

The particular gradation of the reality of being is one of the important bases of the Transcendent Philosophy. After proving it, Mulla Sadra demonstrated and explained some other problems such as the unity of being in its multiplicity, the trans-substantial motion, the More

The particular gradation of the reality of being is one of the important bases of the Transcendent Philosophy. After proving it, Mulla Sadra demonstrated and explained some other problems such as the unity of being in its multiplicity, the trans-substantial motion, the argument of the righteous, and some other peripheral problems based on this principle. Early logicians and philosophers had accepted the conceptual unity of being in the sense that the concept of being is predicated on dissimilar referents, and that the referents of being differ from each other in terms of priority and posteriority, strength and weakness, quantity, and precedence and succession. Mulla Sadra proved that the reality of being, in its unity and essence, is the origin of all effects including these graded differences. Accordingly, being is a graded reality one grade of which is the Necessary Being, and the other grades of which, from the first emanated to the hyle, are the individuals and grades of the same reality. The present paper explores the historical background of the discussion of gradation as viewed by Ibn Sina and Suhrawardi. In doing so, through a brief examination of the arguments of each of these two philosophers, it focuses on Mulla Sadra’s judgment between them and then inquires into the basic principles of the discussion of gradation, that is, univocality and principiality of existence, and examines Mulla Sadra’s arguments for the demonstration of gradation. Finally, based on a rational and analytic defense of the standpoint of the Transcendent Philosophy in this regard, the authors have tried to respond to some of the objections to Mulla Sadra’s principles and arguments in relation to the gradation of being. Manuscript profile

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26 - Unity of Being, Unity of Intuition, and Speaking of God
Ghasim Kakaie Tayyebeh Masoumi

One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and spe More

One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and speaking of Him. Each of these approaches has some representatives in the tradition of Islamic gnosis and each has specific beliefs regarding gnostic unity. In this paper, through explaining the theories of the unity of being (based on Ibn Arabi’s ideas) and the unity of intuition (based on ‘Ala al-Dawlah Semnani’s views), the writers initially discuss their differences concerning unity. Then they explore the concept of “personal God” as one of the necessities and basic principles of the theory of the unity of intuition as opposed to the Absolute God of the theory of the unity of being. Manuscript profile

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27 - Contexts and Causes of Posing Inconsistent Philosophical Theories in Mulla Sadra’s Works
Saeed Anvari

In his various works, Mulla Sadra has presented different views concerning certain philosophical issues which cannot be gathered in a single philosophical system. In this paper, with reference to such issues, the writers have examined the causes of these different views More

In his various works, Mulla Sadra has presented different views concerning certain philosophical issues which cannot be gathered in a single philosophical system. In this paper, with reference to such issues, the writers have examined the causes of these different views. For a more thorough study of the related cases, they have investigated different theories including the trans-substantial motion, the mediating movement, the cause of time, the nature of knowledge, God’s knowledge of particulars, divine activity, the cause-effect relation, the criterion for the dependence of possible beings on the Necessary Being, meanings of quiddity, the quality of attribution of existence to quiddity, unity of being, immateriality, and createdness of the soul. A study of these issues indicate that the existence of different views in Mulla Sadra’s works is rooted in one of the following factors: 1) a change in his philosophical theories and ideas over time (initially, he believed in the principiality of quiddity, then in the principiality of existence and gradedness of being, and finally in the individual unity of existence); 2) observing the instructional aspect in expressing his views, 3) posing his theories based on different principles (people, graded unity of being, and individual unity of existence); 4) trying to compose a pseudo-encyclopedic series of books on philosophical discussions. Manuscript profile

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28 - Semantics of the Appellation “Necessary Being in itself”
Seyyed Mohammad Entezam

The synthetic name of “Necessary Being in itself” is one of the most important names that Muslim philosophers, from Farabi to those of the present period, have used in their philosophical theology and, based on which, discussed the existence, attributes, and acts of God More

The synthetic name of “Necessary Being in itself” is one of the most important names that Muslim philosophers, from Farabi to those of the present period, have used in their philosophical theology and, based on which, discussed the existence, attributes, and acts of God. In this paper, the writer has tried to analyze and explore the important points and ideas presented regarding this synthetic name through reviewing philosophical and kalami sources. The purpose here is twofold: to become familiar with some errors such as the “mixture of concept and referent” and the “mixture of the second philosophical intelligible with the first one”, which has occurred here, and to attain an accurate and defensible meaning of this name. In doing so, the writer initially demonstrates that two words of this synthetic name (being and necessary) are evident, polysemous, and secondary intelligibles and explains the importance of this point in the semantics of this name. Secondly, he analyzes and investigates the most important definitions provided for this name. From among the given six definitions, he criticizes the first and the fourth of them and pinpoints the sources of the errors committed in them. Later, while confirming the second, third, and fifth definitions, following Farabi, Ibn Sina, and Mulla Sadra, the writer chooses the definition of the Necessary Being in itself as a truth which is the same as existence as the best definition in a conceptual domain. Finally, he moves from the domain of “concept” to the domain of “existence” and provides an ontological interpretation of this name. Manuscript profile

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29 - A Study of ‘Allamah Tabataba’i’s Argument on Referring the Theory of “Gradation of Existence” to the Theory of the “Individual Unity of Existence”
Hossein Kalbasi Ashtari Mehdi Sa‘atchi

The theory of the individual unity of being is the basis of gnostic ontology. Therefore, a number of gnostic researchers have tried to demonstrate this theory in order to defend and explain their standpoint in this regard. The contemporary philosopher and gnostic, ‘Alla More

The theory of the individual unity of being is the basis of gnostic ontology. Therefore, a number of gnostic researchers have tried to demonstrate this theory in order to defend and explain their standpoint in this regard. The contemporary philosopher and gnostic, ‘Allamah Tabataba’i, has also adduced some arguments in his works in order to prove this claim. In one of these arguments, through analyzing the argument of muta’allih philosophers concerning the congruent unity of being and its gradedness, he has demonstrated gnostics claim as to the individual unity of existence. This is an innovative and noteworthy argument regarding its way of reasoning, its dealing with the peripheral issues and different consequences of the problem and, particularly, its role in clarifying the relationship between the theories of gnostics and philosophers. After referring to each of these theories, the writers explain and analyze the above argument in this paper and examine some of its consequences. Manuscript profile

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30 - A Critical Study of Fayyad Lahiji’s View of the Gnostic Oneness of Being
mahmoud saidi hadi hashemi

One of the most important issues in theoretical gnosis which gnostics have tried to explain in the light of gnostic principles is the oneness of being. Nevertheless, the basic problem here is the demonstration of this gnostic theory. Fayyad Lahiji, one of the most promi More

One of the most important issues in theoretical gnosis which gnostics have tried to explain in the light of gnostic principles is the oneness of being. Nevertheless, the basic problem here is the demonstration of this gnostic theory. Fayyad Lahiji, one of the most prominent Shi‘ite mutikalimun and philosophers, initially advanced certain criticisms against the theory of the oneness of being based on the principles of the Peripatetic philosophy, then equated it with the graded oneness of being in the Transcendent Philosophy, and finally provided a philosophical kalami critique of Muhaqqiq Dawani’s theory in this regard. The present study indicates that Lahiji’s criticisms of the theory of the oneness of being were rooted in his ignorance of the related gnostic principles and the fact that the gradedness of being is different from the oneness of being in the view of gnostics. Hence, one cannot equate the oneness of being with the gradedness of being. Dawani’s theory also suffers from confusing the meanings of shared gnostic/philosophical and kalami terminology with each other. Manuscript profile

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31 - Ibn Sina and Mulla Sadra on the Soul-Body Relation: An Evaluation of the Efficiency of their Principles in Attaining their Ends
Furugh al-Sadat Rahimpoor

One of the differences between Ibn Sina and Mulla Sadra in the field of anthropology pertains to their approach to soul-body relation. This difference is rooted in the principles underlying the philosophical school of each of them. The soul-body relation, according to M More

One of the differences between Ibn Sina and Mulla Sadra in the field of anthropology pertains to their approach to soul-body relation. This difference is rooted in the principles underlying the philosophical school of each of them. The soul-body relation, according to Mulla Sadra, is an essential and existential relation, which is the reason why he argues for the elemental body functioning as the material cause of the soul’s physical level. In contrast, based on Ibn Sina’s views, the soul needs the body merely for the acquisition of existential perfections and not for its very existence. Moreover, he maintains that there is no essential causation between the body and the soul. Next, Ibn Sina holds that the soul and the body enjoy composition by way of unification, and so does Mulla Sadra; however, he maintains that it is only through accepting some of the basic principles of the Transcendent Philosophy that one can justify this union. The next problem is that if the body and the soul have an ontological relationship with each other rather than an accidental one, is it possible for the soul’s dependence on the body to be disrupted? Besides, if it is certainly obvious that the soul is graded, should one not consider the body to be graded so that it could maintain its unity with the soul at its different levels? Due to the differences between the underlying principles of their philosophies, Mulla Sadra and Ibn Sina provide different responses to the above questions. This paper aims to study such responses analytically and evaluate the efficiency of these underlying principles in addressing their intended targets. Manuscript profile

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32 - A Critical Analysis of Abdulrazzaq Lahiji’s View of the World of Suspended Ideas
Zakaria Baharnezhad

Believing or not believing in the world of suspended Ideas is one of the philosophical problems which affects philosophers’ approaches and methods in conducting their studies. Hence, it is necessary to examine this problem more profoundly following a new approach and be More

Believing or not believing in the world of suspended Ideas is one of the philosophical problems which affects philosophers’ approaches and methods in conducting their studies. Hence, it is necessary to examine this problem more profoundly following a new approach and benefitting from original and authentic sources. In the same vein, the present paper is intended to, firstly, present a clear picture of the “world of suspended Ideas” and its difference from “Platonic Ideas” in Suhrawardi’s view. Next, the author explains Hakim Abdulrazzaq Lahiji’s view of Suhrawardi’s world of suspended Ideas and presents his critique in this regard. Finally, he tries to respond to Lahiji’s criticisms. The author does not believe that he has covered all the details with respect to the theme of this paper; however, he can claim that no reliable research or critical study has ever been conducted on Hakim Lahiji’s view of the theory of suspended Ideas. Mulla Hadi Sabziwari, the theologian philosopher, provided some responses to Lahiji’s criticisms in his book of Asrar al-hikam; nevertheless, his responses are not conclusive, and they are very difficult to understand. It is hoped that this study opens the way for a new series of research activities in this regard. The author also hopes that future studies on the world of suspended Ideas will not suffer from the potential deficits of this study. Manuscript profile

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33 - A Critical Study of the Objections against Ḥakīm Ghomsheī’s Argument on Demonstrating the Necessity of God’s Existence
Reza Hesari Mojtaba Mirdamadi Abolfazl Rezai

Several arguments have been adduced on demonstrating the individual unity of being. Most of these arguments, which have been presented by such gnostics as Dāvood Qayṣarī, Ḥamzah Fanārī, and Ibn Turkah, suffer from some defects in terms of a confusion of concept and refe More

Several arguments have been adduced on demonstrating the individual unity of being. Most of these arguments, which have been presented by such gnostics as Dāvood Qayṣarī, Ḥamzah Fanārī, and Ibn Turkah, suffer from some defects in terms of a confusion of concept and referent. In his glosses on Tamhīd al-qawā’id (the section on the arguments on the demonstration of the individual unity of existence), Ḥakīm Moḥammad Rezā Ghomsheī has presented an argument which demonstrates the pre-eternal necessity of God. However, three criticisms have been advanced against it. The first concerns the meaning of the absolute nature of being, which has been stated ambiguously. The second criticism questions the confusion of concept and referent. The first part of the third criticism targets the whole argument, based on the presupposition of the realization of the essence of nature, and its second part objects to the consistency of the realization of the essence of the nature of existence with limited existences, as acknowledged in Ghomsheī’s argument. Finally, the fourth focuses on the absence of any kind of innovation in this argument. Following an analytic-comparative method, this paper examines all these criticisms and responds to the first three of them. Accordingly, the authors acknowledge the truth of Ḥakīm Ghomsheī’s argument by presenting a detailed discussion in this paper. Manuscript profile

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34 - An Analytic Study of the Views of Mullā Ṣadrā and his Successors on the Nominal and Copulative Meanings of Being (Some Deliberations over the Linguistic Discussions of the Transcendent Philosophy)
Roohollah Daraei

Mullā Ṣadrā pays due attention to linguistic issues in the phrasing of his ideas and discusses the difference between nominal and copulative meanings. His commentators have detected some incoherences in his views so that they have judged some of them to be more accurate More

Mullā Ṣadrā pays due attention to linguistic issues in the phrasing of his ideas and discusses the difference between nominal and copulative meanings. His commentators have detected some incoherences in his views so that they have judged some of them to be more accurate and, thus, more favorable, than some others. Through propounding and comparing Mullā Ṣadrā’s views regarding the nominal and copulative meanings of being, the author presents a framework for posing some ontological, epistemological, and linguistic discussions in this paper. At the same time, relying on the linguistic discussions in jurisprudence (uṣūl-i fiqh), he introduces an analytic-linguistic approach in order to solve the problem of the existing incoherences. Mullā Ṣadrā believes that, on the one hand, one can reach the univocality of the nominal meaning of being (hast) through the univocality of the copulative meaning of being (ast). On the other hand, he argues that the difference between copulative being and predicative being pertains to their species. This view of Mullā Ṣadrā has raised different debates, interpretations, and questions among authorities in the field of philosophy. Some of these questions are as follows: Are these two views consistent with each other? Is this theory consistent with the gradation of existence and its univocal meanings? Are copulative and predicative existence commensurate with each other? Are the two classifications of being in the Transcendent Philosophy; i.e. the three-fold division of being into copula, copulative, and soulish and the two-fold division of being into copula and independent being, in contrast to each other? Are these two classifications consistent with Mullā Ṣadrā’s views in the field of nominal and copulative meanings? Manuscript profile

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35 - “I” and the Criterion for its Distinction from “others” in Suhrawardī, Mullā Ṣadrā, and Descartes
Sakineh Gharibi Sohrab Haghighat mansour Imanpour

The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that More

The present study discusses the identity and referent of “I” and the criterion for distinguishing “true I” from the other in the views of Suhrawardī, Mullā Ṣadrā, and Descartes. According to these three philosophers, “I” is the external and self-revealing identity that Man learns about through presential knowledge. The referent of true I in Suhrawardī’s view is immaterial light, which enjoys continuous self-awareness through the permanent manifestation of essence. In Mullā Ṣadrā’s philosophy, referent is a level of existence which is continually in a state of change in the cradle of the trans-substantial motion; it is a graded realm with no fixed identity. For Descartes, the referent is an immaterial dimension that is continually involved in a state of thinking. Therefore, all three philosophers believe that true “I” is in fact a perceptive, knowledgeable, and thinking “I”. The distinction criterion for true I is also the same for all of them. This is because Suhrawardī and Mullā Ṣadrā consider continuous knowledge and not neglecting the self, which is the same as self-awareness, to be the distinction criterion for true I. However, Descartes’ criterion is clarity and distinction, which seem to be the same thing that Suhrawardī and Mullā Ṣadrā call continuous presence or self-awareness. Hence, it seems that the distinction criterion for “true I” is the same in the view of all the three philosophers. Manuscript profile

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36 - A Study of Ḥakīm Khājūī’s Objections to the Gnostic Theory of Oneness of Being
Mahmud Seydi Mohammad Javad Pashaei

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and c More

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and challenged it from different aspects. Khājūī rejects this theory based on the ontological differences between the Necessary Being and possible beings, absence of absoluteness in the Necessary Being, the lack of a rational argument for demonstrating the oneness of being, and the inefficiency of the arguments of some gnostics and mystics on proving this oneness. However, the present study postulates that Khājūī’s criticisms originate in confusing the different meanings of certain key terms in philosophical sciences and kalām with those in theoretical gnosis. Nevertheless, it seems that in certain cases, such as gnostics’ failure in adducing a rational argument for demonstrating the oneness of being, his criticism is justified. Manuscript profile

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37 - A Critical Study of Haeri Yazdi’s View of the Sadrian Semantic Function of “Possibility” in Explaining the Sinan Argument of the Righteous
Hamidreza Khademi

The argument of the righteous (Burhān al-Ṣiddīqīn) demonstrates the essence of the Necessary Being without resorting to an intermediary. This title was chosen for the first time by Ibn Sīnā in order to provide a new interpretation of an argument that Fārābī had previous More

The argument of the righteous (Burhān al-Ṣiddīqīn) demonstrates the essence of the Necessary Being without resorting to an intermediary. This title was chosen for the first time by Ibn Sīnā in order to provide a new interpretation of an argument that Fārābī had previously adduced. The argument of the righteous is one of the best and most concise philosophical and rational arguments on demonstrating the existence of God.This argument reasons from “being” to the “Necessary Being” so that none of God’s acts, such as motion or origination, functions as the middle term. Haeri Yazdi has tried to respond to the problems of this argument by explaining the meaning of possibility in the Peripatetic and Transcendent Schools of philosophy. Given his accurate analysis of the meaning of possibility, he believes that it can be used as a basis for proving the existence of the Necessary Being; therefore, it is not necessary to resort to the impossibility of infinite regression. Following an analytic comparative method and based on Mullā Ṣadrā’s valid criteria for the truth of the argument of the righteous, the present paper analyzes and examines Haeri Yazdi’s interpretation and shows that his view is not immune to criticism. Manuscript profile

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38 - A Study of the Role of Qur’anic Teachings in Philosophical Theology
Aireza Asadi

Some opponents of philosophy and many Orientalists believe that Islamic Philosophy simply repeats the words and views of Greek philosophers and is not only totally far from Islamic teachings but also sometimes in opposition to them. Through explaining the extent of the More

Some opponents of philosophy and many Orientalists believe that Islamic Philosophy simply repeats the words and views of Greek philosophers and is not only totally far from Islamic teachings but also sometimes in opposition to them. Through explaining the extent of the influence of the Holy Qur’an on a rational and philosophical discussion and a study of the works of Islamic philosophers, this paper aims to demonstrate that they have benefitted from Qur’anic teachings in order to expand and develop philosophical discussions and, particularly, philosophical theology. In other words, it intends to prove that the qualitative and quantitative expansion of philosophical problems, arguments, theories, and principles in the field of philosophical theology is indebted to Qur’anic teachings. This influence is to the extent that it has led to the conceptual and structural evolution of Greek philosophy and differentiates the general approach of Islamic philosophy from Greek philosophy. Manuscript profile

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39 - The Other and Individuation in Mullā Ṣadrā’s Philosophy
Zahra Karimi Majid Ziaei Ghahnavieh Alireza Hasanpour

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and internation More

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and international relationships can be resolved through a profound consideration of this problem. This discussion has apparently been developed during the contemporary period; however, several early philosophical views and ideas are also capable of resolving the related issues. One of the early philosophical schools with such a potential is Mullā Ṣadrā’s school of thought, which comprises the principles that are based on his ontological thoughts. The employment of the principles of the Transcendent Philosophy as a method of living can at least lead to some changes in People’s worldviews. For example, by lining up some philosophical principles such as the principiality and gradation of existence and the theory of existents’ manifestation, a new definition can be provided for the principle of individuation. Moreover, through a comparison of the principle of individuation with the Sadrian oneness of being, a number of noteworthy conclusions can be derived from this discussion. Manuscript profile

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40 - Cultural-Educational Teaching Strategy in monotheistic education from Quran perspective
Hamidreza Hajibabaeei

Cultural-Educational Teaching Strategy in monotheistic education from Quran perspective In monotheistic education, human being has the power to choose, so is talented to learn deep insights, guides and to strengthen attitudes and toflourish innate talents.And the proph More

Cultural-Educational Teaching Strategy in monotheistic education from Quran perspective In monotheistic education, human being has the power to choose, so is talented to learn deep insights, guides and to strengthen attitudes and toflourish innate talents.And the prophet's emphasis on moral strengthening (majlesi 6 p382) represents a person reaching the wisdom and perfection through the talent development, which is the most important aim of creation and mission. According to this basis, education fits the teachers' physical, mental, social characteristics. In this way, as education becomes qualitive and learning becomes deep, theoretical content of courses will become spiritual and educational, which not only trains the teachers mind, but it also changes his or her views to the universe. Therefore, Cultural-Educational Strategy Scheme for Teaching Courses according toIslam and its enriched culture, promotes the teachers educational roles and creates a relation between science and religion, education and worldview. As a result teachers get to know the courses content according to their religion's culture and in monotheistic worldview. For this purpose, by organizing educational messages in the content of courses and making them effective with the help of teachers, and appropriate context and background will be provide to teach and educate according to Iranian-Islamic pure culture. Quran introduces the prophet as the symbol of humans' insight and attitudes (ahzab33،21،) and believes monotheistic training an effective way to recognize right and wrong and believes it to have deep understanding and insight (anfal،298) it also introduces prophets two main aims as purification and teaching (AllOmran163،3) and these two aims are combined for a more important goal (anaam10،162) that all things are for monotheistic worldview through spiritual education. In this kind of culture, any insight is just a science, but any science is not and insight. Manuscript profile

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41 - Investigating the effective factors on the effectiveness of electronic signature in the prosperity of inter-firm business environment (Case study: Oil industry)

In the current study, identification and analysis of the factors affecting the electronic signature effect on the prosperity of the job area between the institutions (case study: oil industry) had been studied.In this study, in order to analyze the resulted data, the de More

In the current study, identification and analysis of the factors affecting the electronic signature effect on the prosperity of the job area between the institutions (case study: oil industry) had been studied.In this study, in order to analyze the resulted data, the descriptive and deductive statistical methods have been used, and the SPSS Software is used in this regard. For choosing the test of the hypotheses, first, the data normality test (Kolmogrov-Smirnov) was used for the calculation. The results of the normality test showed that there is no condition for the equality of the variances and the data are not normal. Therefore, in order to perform the test, the non-parametric tests were used, because the conditions related to the parametric tests were not available. For performing the test of the mean difference between the education and using the digital (electronic) signature, regarding the fact that the education level was in the form of categories, and it was higher than two categories, the one-way variance analysis test was used. To compare the means with each other and to determine the level of the meaningfulness of the differences, Tookie Test was used. Regarding the point that all the persons are inside two categories from the viewpoint of the job backgrounds, the T-Test of the independent groups is used in order to review the job backgrounds of the people. Eventually, the final result of the test of the hypotheses showed that considering all the variables, excluding verifying the identity and being undeniable in the process of job units, the effect of utilizing the electronic signature in juicing up the job in two institutes is too much, and the effect of these two ingredients is lower than the average. Manuscript profile

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42 - 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

Open Access Article

43 - Laws of Nature as Strategies for Man’s Happiness
S. Mohammad Khamenei

The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the who More

The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the whole world of creation. As a member of this world, Man can both affect it and be affected by it. This process has been predestined based on the main law and principle of this world, that is, the commensurability of “being” and “good”. Where there is good, there is being (and vice versa), and where there is no good, there is evil or non-being (and vice versa). The only way of attaining true happiness for Man is living in harmony with the system of nature and its governing rules. The divine tradition or the laws of nature are such that any deviation from them will lead to evil, misery, loss, calamity, disease, etc. The world (macro-anthropo) reacts to the good and bad deeds of human beings (micro-anthropo). Sin, which means any disobedience to the Divine orders or transgression from the laws of creation and nature, results in human misery and cruelty and will be followed by Divine punishment and torture. This is the point at which God’s glorious names and attributes are manifested. Manuscript profile

Open Access Article

44 - 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

Open Access Article

45 - The Nature and Realm of Responsibility of Human from the Perspective of Sartre and Islamic View of Action

The aim of this study is a comparative analysis of the nature and the realm of responsibility from the perspective of Sartre and Islamic view of action. In order to do this, two methods of conceptual analysis and comparative analysis were used; using the method of conce More

The aim of this study is a comparative analysis of the nature and the realm of responsibility from the perspective of Sartre and Islamic view of action. In order to do this, two methods of conceptual analysis and comparative analysis were used; using the method of conceptual analysis, the nature of human responsibility, regarding to the nature of human and its freedom in both views, was examined and then, their similarities and differences were comparatively analyzed. The comparison was analyzed from four aspects of the origin of responsibility and the criteria (nature of responsibility), absolute/bounded responsibility and individual/social responsibility (realm of responsibility). First, despite the initial similarities between the two perspectives on the origins of responsibility, these are distinct by considering the concept of abandonment. Second, these two views, according to two aspects of the objective/subjective and absolute/relative of the responsibility criteria, are naturally different. Being absolute/ bounded, as the third component, makes the two views closer together in the responsibility realm. Fourth, individual/social responsibility of acts deals with the comparative study of this realm from another perspective. Manuscript profile

Open Access Article

46 - 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

Open Access Article

47 - Freedom of will from view of Immanuel Kant and Mulla Sadra
Batoul Yarali Mohsenn Fahim mojtaba jafari

This essay in the field of philosofy of athics is a comparative research about freedom of will. According to Mullah Sadra, human actions are both voluntary and coercive. In his philosophy, the opposition of causal necessity to free will is one of the most important an More

This essay in the field of philosofy of athics is a comparative research about freedom of will. According to Mullah Sadra, human actions are both voluntary and coercive. In his philosophy, the opposition of causal necessity to free will is one of the most important and ambiguous issues. He proves the freedom of will through practical reason .He accepts a middle way in this case and calls his theory a theory of who are firmly grounded in knowledge. From this point of view, human actions are attributed to themselves on the one hand, and on the other hand, according to monotheism, actions are attributed to God. From Kant's point of view that free will is one of the fundamental foundations of his athics philosophy. He considers the desire for freedom to be inherent in human beings and man, as a rational being, has free will. According to Kant, the human will is a dependent will, but the will of God is a completely independent will. He considers theoretical reason incapable of proving the free will of man, but presupposes it in practical reason. Manuscript profile

Open Access Article

48 - Human conditions and existential issues in the logic of al-Tahirattar
Ali Akbar Yousefi Naser Mohseni Nia Reza Sami Zadeh Mehdi ّFayyaz

Existential conditions are the creations of existentialist philosophers; But other schools of thought have also dealt with it without mentioning the existence of the state. One of these schools is Islamic mysticism, which is considered to be one of the main characterist More

Existential conditions are the creations of existentialist philosophers; But other schools of thought have also dealt with it without mentioning the existence of the state. One of these schools is Islamic mysticism, which is considered to be one of the main characteristics of thinking about human beings and human states of being. Human states and existential issues such as happiness, sadness, loneliness, faith, hope, death, etc. have been the subject of many texts of Islamic mysticism. Such issues and topics are among the important human issues and topics, and every human being thinks about them in every place and time and is involved with them. Knowledge of man and his condition is one of the most important topics raised in the works of Muslim mystics. In the works of mystical literature, special attention has been paid to the status, characteristics and condition of human beings as the highest of creations. One of the most important works of Persian mystical literature is the logic of al-Tahir Attar. Throughout this system, detailed references have been made to the characteristics and conditions of human existence, the extraction and explanation of which will lead to a greater understanding of Attar's thoughts and Islamic mysticism. In this essay, with a descriptive and analytical method, after examining the existential issues of man from the point of view of existentialists and Attar, we came to the conclusion that despite the similarity of Attar's opinions with existentialists about man and his existential condition, since Attar has a monotheistic and mystical vision of man and human issues. It looks like there are differences between his thoughts and existentialists. In Attar's thought, the type of existence of a person is the result of his relationship with his God, not just the experiences he acquires during his life. Manuscript profile

Open Access Article

49 - 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

Open Access Article

50 - Iranian Thoughts in Ibn Arabi’s Mysticism
Ardalan Zamani Mohammad Mohammad rezaii

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to de More

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to delineate the identity of ideas. Rather, it is attempted to trace these ideas in ancient Iran. In addition, to avoid a confusion of ideas as well as a historical survey of the circulation of mystical ideas amongst the mystics, only Ibn Arabi’s mysticism (as a point of theoretical mysticism amongst the Muslims at which mystical ideas are systematically conjoined) was selected and discussed in this paper. In addition, the term ‘theoretical’ tends to omit ‘practical’ mysticism. In this paper, some of the macro-notions which are the foundations of the Muslims’ mysticism including names and attributes, immutable entities and the world of imagination, the perfect man, and the oneness of being (which is the heart of these concepts) are investigated. Before this, their parallel correspondences in Iranian philosophy, i.e. Amesha Spentas, Zurvan, Faravahars, and the primitive man are discussed. It will be concluded from all these discussions that the main foundations of the Muslims’ mysticism are more or less a exegesis to Iranian philosophy. Manuscript profile

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