Existence

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1 - Red Reason and Green Rights: Illuminationist Anthropology and Human Rights
A m

The notion of "Human Rights" encompass the two notions of "man" and "right" and the relationship between the two. This relationship, however, pertains to much theoretical as well as philosophical elaboration. Looking critically at the prevailing conception of this relat More

The notion of "Human Rights" encompass the two notions of "man" and "right" and the relationship between the two. This relationship, however, pertains to much theoretical as well as philosophical elaboration. Looking critically at the prevailing conception of this relationship, namely that of possessive individualism, this paper points to a different conception of such relationship. Using the two metaphors of "Red Reason" for a conception of "man", and "Green Rights" for an emancipatory conception of "right", an Illuminationist (Eshraghi) view of "human rights" is elaborated on. Manuscript profile

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2 - 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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3 - The meaning of existence and existence with Husserl's phenomenology and Transcendental wisdom
Seyed Mohammad Amin Madaen Ali Haghi Abbas Javarshakiyan

In this essay, we will first consider the proofs of the authenticity of the existence of Sadr al-Muta'līn, based on the principle of authenticity, in order to make clear to us the clear meaning of the existence and nature of this great Islamic wise. Let's take a look at More

In this essay, we will first consider the proofs of the authenticity of the existence of Sadr al-Muta'līn, based on the principle of authenticity, in order to make clear to us the clear meaning of the existence and nature of this great Islamic wise. Let's take a look at Husserl's phenomenology. So, first, we will discuss Husserl's meaning of nature. In order to clarify the meaning of Husserl's term of nature to the mind, we will discover the nature of the discovery by the subject or transcendental nature. And finally, let's talk about what factors play a role in building a Husserl-style structure. In the third and final part of this article, we will compare the meaning of the term "nature", and we will judge in this regard, which, according to the meaning of nature, the originality of nature to Husserl, is it the same thing that is rejected by Mulla Sadra? Manuscript profile

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4 - explaining the problem of mind ( ghost theory) and its analysis
Amir Yaghoobi hossein Yazdi

The category of the mental mode of existence (mental knowledge of the external world and its quality ) is one of the concepts in Islamic philosophy that plays a significant role in terms of realizing and enlightening the science .Fakhr-e-Razi was The first fig More

The category of the mental mode of existence (mental knowledge of the external world and its quality ) is one of the concepts in Islamic philosophy that plays a significant role in terms of realizing and enlightening the science .Fakhr-e-Razi was The first figure who postulated the concept of the mental mode of existence in the realm of philosophy since he devoted the sixth unit in the first chapter-"on Existence"-to this concept in his book titled Mabahith al-mashriqiyya fi, ilm al- ilahiyyat wa – l-tabi iyyat(Eastern Studies in Metaphysics and Physics)under the argument "On proving the existence of the mental mode of existence". The aforementioned chapter is followed by an argument expounding that it is only the image and the image of an external entity can be reflected in the mind ( this theory is known as the Ghost Theory ), a theory, which is not explored in Islamic philosophy .This research with descriptive - analytical method , while explaining the problem of mental existence and Ghost theory , analyzes some of the criticisms on this theory : the arguments against the theory of the Ghost which claim to be in the end to the fallacy and another criticism that in the recognition of things should be called mental phantoms. Manuscript profile

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5 - According to Fakhr Razi, the levels of existence using philosophical words
Leila Afsari

In the present article, an attempt is made to discuss the opinion of Fakhr Razi as an Ash'ari professional commentator and theologian on the levels of existence and to explain his theological views. What can be deduced from the study of Fakhr's works is that his works c More

In the present article, an attempt is made to discuss the opinion of Fakhr Razi as an Ash'ari professional commentator and theologian on the levels of existence and to explain his theological views. What can be deduced from the study of Fakhr's works is that his works can be divided into philosophical theological works and interpretive works, among which his greatest commentary work, the great commentary, has a theological color and smell. Therefore, Fakhr's beliefs in explaining the levels of existence are mostly discussed with a theological approach, and what we see in this approach is the performance of three actions by Fakhr Razi. First, Fakhr considers absolute creation for the universe to be from God and seeks to prove this point. It seeks to shake these foundations and principles, and third, it proposes the theory of "spirits" as an alternative to the theory of the "peripatetic intellect." Therefore, the author's intention in this article is to explain exactly these three actions of Fakhr Razi in explaining the levels of existence and his violations and abrasions. The working method in the present article is descriptive-analytical and has been done by referring to first-hand sources and Fakhr libraries. Manuscript profile

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6 - Historical Development and Pre-Suppositions of the Theory of the Principiality of Existence in Tusi’s Analysis
Hashem Ghorbani

The theory of the principiality of existence or quiddity lacks a systematic model in pre-Sadrian thoughts; however, it is based on certain presuppositions the discovery of which can illuminate Muslim thinkers’ approach to this problem. Khwajah Nasir al-Din Tusi has expl More

The theory of the principiality of existence or quiddity lacks a systematic model in pre-Sadrian thoughts; however, it is based on certain presuppositions the discovery of which can illuminate Muslim thinkers’ approach to this problem. Khwajah Nasir al-Din Tusi has explained his epistemological ideas regarding these presuppositions. This paper deals with some of the presuppositions underlying the principiality of existence or quiddity as presented by Tusi. Some of them are as follows: 1) the problem of the addition of existence and quiddity and its quality; 2) detecting the relationship between existence and quiddity; 3) the mind or the outside as the place of the realization of this relationship, and 4) evaluating the referents of the mentioned analysis and the realization of quiddity and existence in the outside or emphasizing the exclusive realization of one of them. Through his analyses of each of these presuppositions, Tusi adopts an approach which can represent his agreement or disagreement with the principiality of existence. Accordingly, although the theory of the principiality of existence did not occupy his mind as a problem, his epistemological presuppositions regarding existence and quiddity are consistent with it. The development of the relationship between the ideas of Tusi and Mulla Sadra can be analyzed through explaining the former’s standpoints regarding the above-mentioned presuppositions and his influence over Mulla Sadra. Manuscript profile

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7 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
Hossein Qasemi

Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged More

Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged the moral system of his period. The only proposition which enjoys these features is the categorical imperative. Now, the problem is how Kant justifies the objectivity and truth of this imperative. Another question is how this problem is answered in Mulla Sadra’s Islamic philosophy. In his Critique of Practical Reason, Kant maintains that practical matters are rooted in the moral law and tries to justify them by resorting to practical reason and the notion of freedom. Although Kant’s discussions in the field of philosophy of ethics proceed in a way to demonstrate nomena and, particularly, freedom, he considers them to be among axioms. This means that the reality of practical reason and freedom only justify the practical possibility of moral experience and other practical fields. In other words, admitting the reality of the intellect and freedom is merely based on belief and faith, consequently, moral propositions are rational rather than cognitional. In Mulla Sadra’s Transcendent Philosophy, practical propositions in individual and social fields are developed based on practical reason while attending to its relationship with theoretical reason. Moreover, the realms of both theory and practice stem from the innermost of the soul and are known through presential knowledge. As a result, all mental and rational perceptions are related to the truth of the good and its grades as an ontological affair. In this way, the objectivity and truth of these propositions are justified not based on certain axioms but by resorting to the possibility of the presential knowledge of the world of fact-itself. In this paper, the writer has tried to discuss the truth and objectivity of propositions in practical philosophy through employing a comparative method and the analysis of the philosophical principles of Kant and Mulla Sadra in order to highlight the importance of the principles of the Transcendent Philosophy. Manuscript profile

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8 - Philosophy based on Mulla Sadra’s Philosophy
Ali Arshad Riyahi Somayeh Malleki

Thomas Aquinas’s system of philosophy is of such undeniable significance to Christian philosophers as is Mulla Sadra’s to Islamic philosophers. What is of prime importance to both of them is the notion of existence, while most western philosophers preceding Aquinas and More

Thomas Aquinas’s system of philosophy is of such undeniable significance to Christian philosophers as is Mulla Sadra’s to Islamic philosophers. What is of prime importance to both of them is the notion of existence, while most western philosophers preceding Aquinas and some of the Islamic philosophers before Mulla Sadra believed in quiddity. Aquinas completely acknowledged the priority of the act of existence to essence, and Mulla Sadra, too, advocated the principiality of existence. In this paper, the authors have tried to explore the possibility of Thomas Aquinas’ belief in the principiality of existence based on Mulla Sadra’s philosophy. They also inquire whether, as claimed by Étienne Gilson and other well-known commentators of Aquinas’ works and ideas, one can consider him to be an advocate of the principiality of existence. This problem is of great significance because, today, Aquinas is a thinker with the greatest number of supporters in the West, where we are witnessing the emergence of new schools of philosophy at all times. Therefore, the study of whether one of the most important interpretations of this thinker’s theories is false might increase the significance of the topic of this research. In doing so, following the library method and given the interpretations and analyses of the contents of the works of these two philosophers, the authors conclude that Aquinas has discussed nothing but the addition of existence to quiddity, which has also been propounded in Ibn Sina’s works. Therefore, he cannot be considered to be a supporter of the principiality of existence in comparison to Mulla Sadra. Manuscript profile

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9 - From God as the Truth to the Principiality of Existence
Mahmoud Zera‘atpisheh

The “principiality of existence” is considered to be a preliminary and fundamental discussion in the Transcendent Philosophy. It is a discussion in which supporting existence versus quiddity has provided the context for ontological philosophizing. This paper aims to sho More

The “principiality of existence” is considered to be a preliminary and fundamental discussion in the Transcendent Philosophy. It is a discussion in which supporting existence versus quiddity has provided the context for ontological philosophizing. This paper aims to show the root of this issue in a discussion in Ibn Sina’s works in which the attribute of “Truth” is demonstrated for God. A careful study of this discussion and comparing it with the issue of the principiality of existence in the Transcendent Philosophy reveals the profound interaction between them. Undoubtedly, the Qur’anic beliefs of Islamic philosophers have influenced the development of the discussion of God as the Truth in Ibn Sina’s works. The same beliefs have resulted in the expansion of this subject so that it has emerged in the form of an independent discussion entitled the principiality of existence in the Transcendent Philosophy. Manuscript profile

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10 - 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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11 - 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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12 - Suhrawardi’s Background in Advocating Mentally-Positedness of Existence
Mahmoud Hedayatafza Zeynab Bostani

Suhrawardi explicitly confirmed the “mentally-positedness of existence” in his most important works. He had correctly concluded the “external occurrence of existence to quiddity” from the works of Farabi and Ibn Sina and, while criticizing some of Ibn Sina’s words, had More

Suhrawardi explicitly confirmed the “mentally-positedness of existence” in his most important works. He had correctly concluded the “external occurrence of existence to quiddity” from the works of Farabi and Ibn Sina and, while criticizing some of Ibn Sina’s words, had adduced several arguments for his own view. However, some contemporary scholars, when analyzing his standpoints, have ignored his background regarding the mentally-positedness of existence and introduced him as the first person who advocated this view. In the present paper, after a brief account of Farabi’s and Ibn Sina’s arguments concerning the relationship between existence and quiddity in possible things, the authors have analyzed Suhrawardi’s critical approach to this issue and then referred to three different sources for his belief in the mentally-positedness of existence. His hidden sources in this regard consist of some of the words of Bahmanyar and Omar Khayyam which he has quoted without citing the names of these two scholars in order to support his own arguments for the mentally-positedness of existence. His obvious source is a text written by Ibn Sahlan Sawi in al-Mashari’ wa’l-mutarihat. Since the philosophy section of Hakim Sawi’s book is not available, one cannot correctly judge the quality and quantity of the influence of above-mentioned thinkers on Suhrawardi. Nevertheless, available evidence demonstrates the certainty of his frequent adaptations of Bahmanyar’s works on the rejection of the “external objectivity of existence”. Manuscript profile

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13 - Moving from Anselm’s and Descartes’ Arguments to another Version of the Conceptual Argument on the Existence of God
Amir Divani

The conceptual argument which is called the “ontological argument” in Western philosophy moves from a concept in the mind to its external referent. This argument is only about a concept which exclusively applies to God. Philosophers unanimously concede that the move fro More

The conceptual argument which is called the “ontological argument” in Western philosophy moves from a concept in the mind to its external referent. This argument is only about a concept which exclusively applies to God. Philosophers unanimously concede that the move from the (mere) concept to the referent is not allowed; at the same time, they agree that the concept representing God, like the existence of God, which is unique and different from that of any other existent, is different from all other concepts and has no parallel among them. Anselm and Descartes have presented the conceptual argument in different ways. Irrespective of the truth or falsity of the leveled criticisms against these two arguments, the present paper suggests another version of this argument (conceptual argument) which, under the necessary conditions, will attain its end more conveniently. This concept enjoys certain features, among which representation is of great importance. The intended concept is the same concept of existence; an intelligible concept which is a part of the nature of the intellect and stands at a distance from any kind of association with whatness and non-existence. After interpreting this argument and exploring the writings of Muslim philosophers, including Mulla Sadra, the author concludes that some of his words could be used as proof for the truth of this claim. If this argument yields fruit, it demonstrates not only the general capability of the intellect in knowing God and His Attributes but also the possibility of providing a new version of some of the objectives of the great figures in the fields of philosophy and gnosis. Manuscript profile

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14 - 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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15 - Historical Development of the Concept of Hyle (Matter) in the Works of Muslim Thinkers
Mahmoud Hedayatafza Mohammad Javad Rezaeirah

As generally acknowledged, the term “hyle” in Peripatetic philosophy has been derived from Aristotle’s views on matter and form or potency and act. Although this term has been defined as “matter lacking actuality and enjoying pure potency” in Islamic philosophy, a study More

As generally acknowledged, the term “hyle” in Peripatetic philosophy has been derived from Aristotle’s views on matter and form or potency and act. Although this term has been defined as “matter lacking actuality and enjoying pure potency” in Islamic philosophy, a study of the works of Muslim thinkers reveals that, because of the integration of some philosophical views with gnostic ideas as well as the influence of Islamic teachings, this term has undergone different semantic changes. As a result, in some schools of philosophy, it has been consciously employed to refer to actual affairs. Below, the writers have provided eight meanings for “hyle”, which are listed in their chronological order of formulation: 1. Matter lacking any kind of actuality and enjoying pure potency, as accepted by Peripatetic philosophers and equivalent to its Aristotelian concept. 2. The fourth level of being, for the Isma‘ilite, which is posterior to the soul and prior to nature. 3. Pure substantial continuity, in some of Suhrawardi’s works, which, along with accidental quantity, constitutes the truth of body. 4. Matter inclusive of all possible worlds and an otherworldly expression of simple existence in the view of some gnostics. 5. One of the modes of form in line with Mulla Sadra’s view of the unitary integration of matter and form. 6. An equivalent to possible existence or created thing’s divine aspect (Face of God) in the view of Shaykh Ihsa’ei. 7. An expansion of the Aristotelian concept of prime hyle under the title of the dark nature of essence in Tafkik (separation) School. 8. An application of the matter of world to the element of water based on the religious texts of Tafkik School of thought. Manuscript profile

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16 - Editor's Notes
Hossein Kalbasi Ashtari

Language Being Existence the Relation between Language and Existence

Language Being Existence the Relation between Language and Existence Manuscript profile

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17 - 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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18 - Place and Time of Mullā Muḥammad Kaẓīm Hezārjarībī in the History of Rational Sciences with an Emphasis on the Content of Theological Manuscripts
Ali Ghanbarian Abbas Bakhshande Bali

One of the Shi‘ite thinkers whose scientific contributions have rarely been explored is Mullā Muḥammad Kaẓim Hezārjarībī Astarābādī (died in 1234 AH). He was one of the Shi‘ite scholars of the late Zand and early Qajar periods who conducted several scientific studies in More

One of the Shi‘ite thinkers whose scientific contributions have rarely been explored is Mullā Muḥammad Kaẓim Hezārjarībī Astarābādī (died in 1234 AH). He was one of the Shi‘ite scholars of the late Zand and early Qajar periods who conducted several scientific studies in different fields of theology, particularly on Islamic beliefs. Hezārjarībī’s works have never been published; however, a great number of his manuscripts in Persian and Arabic are available today. His writings and translations have played a significant role in the dissemination and expansion of the Shi‘ite culture and philosophy. When composing, he always paid attention to the point that his writings should be readable by all the people interested in the field of theology, and that is why most of his works are written in Persian. Following a descriptive-analytic method and relying on library resources, particularly, a number of critically corrected manuscripts, the authors of this paper aim to investigate the nature and content of Hezārjarībī’s most important discussions regarding theology. The findings of this study demonstrate that, in his view, theology is intrinsic while Islam is not. In order to prove the existence of God, he resorted to a variety of proofs such as possibility and necessity, order, and fiṭrah (human nature) arguments. Moreover, he tried to provide the correct meanings of some divine attributes such as will, justice, and wisdom to remove some theological ambiguities. Manuscript profile

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

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

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

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20 - A Response to an Old Problem about Mulla Sadra’s Encounter with Suhrawardi’s Arguments on Denying the Pre-Existence of the Soul
Ali Shirvani Mojtaba Afsharpour

There are some disagreements among philosophers on the pre-existence of the soul, that is, the existence of the soul before joining the body, whether it is originated or pre-eternal. Mulla Sadra maintains that the soul – the soul qua soul – originates in the trans-subst More

There are some disagreements among philosophers on the pre-existence of the soul, that is, the existence of the soul before joining the body, whether it is originated or pre-eternal. Mulla Sadra maintains that the soul – the soul qua soul – originates in the trans-substantial motion of the body (corporeal origination) through particular individuation. However, he agrees with its pre-existence and considers it to be a rational one. When discussing this issue, he investigates, criticizes, and rejects Suhrawardi’s arguments on denying pre-existence. The commentators of Mulla Sadra’s words have always asked the question of why he did not agree with Suhrawardi’s arguments on denying the soul’s pre-existence based on his own particular individuation so that they would appear unanimous with respect to this problem. At least, this is what one could understand from Suhrawardi’s words and arguments. Accordingly, some of the early and contemporary commentators criticized him and believed that his objections to Suhrawardi’s words were unfounded. In this paper, while briefly referring to the fundamental principles of Suhrawardi’s arguments and Mulla Sadra’s related criticisms, the writers explain the main reason why Mulla Sadra refused to accept Suhrawardi’s view about the pre-existence of the soul. Manuscript profile

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21 - Principiality of Existence and Change in the Logic of Definition
Musa Malayeri

One of the main concerns of Aristotelian logic is to find a way for defining quiddities in order to attain a conceptual knowledge of them. Aristotle founded his system of logic of definition in harmony with his own worldview. In this system, true definitions were divide More

One of the main concerns of Aristotelian logic is to find a way for defining quiddities in order to attain a conceptual knowledge of them. Aristotle founded his system of logic of definition in harmony with his own worldview. In this system, true definitions were divided into term and description. After Aristotle, the logic of definition was accepted by philosophers and logicians in its same primary form for a long period. Muslim Peripatetics followed almost the same trend until, in the course of the development of philosophy in the Islamic world, Mulla Sadra established the School of the Transcendent Philosophy through explaining and demonstrating the principiality of existence as well as developing some other ontological principles. One of the specific features of the Transcendent Philosophy was to harshly challenge the ontological bases of the logic of definition. Based on the theory of the principiality of existence, quiddities which, according to early philosophers, represent the objective reality of things, are reduced to mental concepts, and existence, which is the objective reality of things, cannot be perceived unless through direct observation. On the other hand, in this system, differentia, which is the basis of each quiddity and is considered to be the whole truth and actuality of each object, is not a quiddative thing and cannot be known through quiddative concepts. In this way, the basis of the five universals as the underlying foundation of the logic of definition became unstable. Following such changes, we expect to witness a fundamental review of Aristotelian logic and, particularly, of the concept of definition therein. The outcome of this overall change would be nothing but attaching more importance to the conceptual definition of truths, which is one of the significant consequences of the theory of the principiality of existence. Manuscript profile

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22 - A Study of the Problem of Ontological Indigence in the Transcendent Philosophy
Hamid Talebzadeh Marziyeh Afrasiabi

This paper examines the problem of ontological indigence given its conceptual development from the earliest stages of the formation of Islamic philosophy to the time of Mulla Sadra. In doing so, the writers have tried to study some traces of this discussion in pre-Sadri More

This paper examines the problem of ontological indigence given its conceptual development from the earliest stages of the formation of Islamic philosophy to the time of Mulla Sadra. In doing so, the writers have tried to study some traces of this discussion in pre-Sadrian philosophy in addition to explaining Mulla Sadra’s intended meaning of the essential indigence of beings. To this end, they have initially explained some of the related points by highlighting certain hints to this discussion in the words of certain prominent pre-Sadrian philosophers such as Farabi, Ibn Sina, and Suhrawardi in their treatment of such problems as the criterion of the dependence of the effect on the cause and the continuity of this dependence. Finally, the authors have dealt with Mulla Sadra’s view of this problem, its consequences and concomitants in Sadrian philosophy, and its distinctions from similar discussions in pre-Sadrian philosophy. The main objective here is not only to unfold the development of the discussion of ontological indigence but also to pay attention to the changes in this regard in the light of Sadrian philosophy. In this way, the writers hope to demonstrate the significance and supreme place of this problem in the Transcendent Philosophy more than ever before. Manuscript profile

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23 - A Critical Study of the Applications of the Theory of the “Copulative Existence of the Effect” in Philosophical Problems
Ali Arshad Riahi Fattah Honarjoo

In Mulla Sadra’s view, the existence of the effect is identical with relation and dependence on its cause. This theory has created noteworthy changes in dealing with philosophical problems, so that some of Mulla Sadra’s commentators have employed this philosophical theo More

In Mulla Sadra’s view, the existence of the effect is identical with relation and dependence on its cause. This theory has created noteworthy changes in dealing with philosophical problems, so that some of Mulla Sadra’s commentators have employed this philosophical theory in order to demonstrate certain philosophical and even kalami problems. In this paper, 14 problems which have been demonstrated based on the identity between the effect and relation have been compiled and critically explored. The writers finally conclude that the effect of this theory is accepted on 10 cases but rejected on the rest of them. Manuscript profile

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24 - 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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25 - 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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26 - A New Explanation of the Division of Intelligibles based on the Transcendent Philosophy
Seyyed Ahmad Ghaffari Qarabagh

The place of concepts and the quality of the interaction between the mind and the object are two of the important issues in the fields of epistemology and ontology. The problems of primary and secondary intelligibles and their distinction from each other also enjoy equa More

The place of concepts and the quality of the interaction between the mind and the object are two of the important issues in the fields of epistemology and ontology. The problems of primary and secondary intelligibles and their distinction from each other also enjoy equal significance. The common view regarding the difference between primary and secondary intelligibles is that, unlike the logical and philosophical secondary intelligibles, primary intelligibles have some external referents. In this paper, the writer maintains that this criterion is not enough for distinguishing them from each other. To justify his position, he argues that the theory of the principiality of existence plays an influential role in clarifying the distinction between these two types of intelligibles. Manuscript profile

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27 - A Study of the Effect of Mulla Sadra’s View of the Soul on his View of Revelation
Furugh al-Sadat Rahimpoor Majid Yaryan

Mulla Sadra based his Transcendent Philosophy and psychology on some principles which, before him, had not received much attention as fundamental principles of a school of philosophy. The trans-substantial motion of the soul from matter to kingdom, gradation of existenc More

Mulla Sadra based his Transcendent Philosophy and psychology on some principles which, before him, had not received much attention as fundamental principles of a school of philosophy. The trans-substantial motion of the soul from matter to kingdom, gradation of existence and the gradedness of the soul, the place of the world of imagination and the union of the soul with the Active Intellect are among these basic principles in Sadrian psychology. In this article, the writers explore the place of Mulla Sadra’s psychological principles in the knowledge of revelation and explanation of this process, as well as their impact on this field. From among the consequences of these principles we can refer to the kalami nature of revelation, its being impersonal and error-free, its being parallel with the intellect, and its continuity. Manuscript profile

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28 - ذهن و مراتب واقع نمايي ادراك در انديشة صدرالدين قونوي
Morteza Jafarian Mohammad Javad Rezaeirah

The problem of the validity and limits of Man’s knowledge and perception and the relationship between the truth and essence of objects and their mental manifestations requires the clarification of the role of the mind in perception, their relationship with each other, a More

The problem of the validity and limits of Man’s knowledge and perception and the relationship between the truth and essence of objects and their mental manifestations requires the clarification of the role of the mind in perception, their relationship with each other, and their relationship with the object. Although Sadr al-Din Qunawi has already explored the issues of knowledge and perception following an ontological approach, he has also paid particular attention to the role of the subject in the process of attaining knowledge while posing the problems of “knowledge” and its relationship with “existence” and its levels. His discussions in this regard include some innovative theories which cast some light on some of the ambiguous problems of the mind and knowledge and clarify the process of the emergence of epistemological philosophical thoughts in Islamic philosophy. In his view, Man’s acquired knowledge, which generally includes sense, imaginal, and intellectual perceptions, has two basic characteristics: On the one hand, knowledge is the manifestation of the object by itself and reveals some of the aspects, levels, and modes of its truth; on the other hand, it is continually consolidated within the mental frameworks and limits of the subject and is influenced by the active or passive role of the mind. In other words, knowledge is the product of the interaction between the subject and object. This theory, which was presented long before Kant’s well-known theory, has a different point of departure from that of Kant. However, in terms of its moving away from naive realism, which was the common theory of that time, it enjoys great importance. Qunawi also posed the problem of the cognation and coextensiveness of knowledge and perception with existence before Mulla Sadra and explained and analyzed many of its consequences and concomitants. Manuscript profile

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29 - Transformation of the Problem of “the Universal and the Particular” in Mulla Sadra’s Philosophy of Principiality of Existence
Mohammad Hosseinzadeh

One of the logical discussions which undergoes serious changes by accepting the principiality of existence is the problem of “the universal and the particular”. In the light of the principiality of existence and its ramifications, Mulla Sadra transformed the theory of a More

One of the logical discussions which undergoes serious changes by accepting the principiality of existence is the problem of “the universal and the particular”. In the light of the principiality of existence and its ramifications, Mulla Sadra transformed the theory of all philosophers in this regard and reconstructed this problem in accordance to the principles of his own ontological philosophy. In his view, the criterion for universality is the intellectual existence, and the criterion for particularity is the particular, physical, and ideal existence. The known has to be abstracted from the particular, physical, and ideal existence in order to reach the level of universality. This abstraction is a truth different from the superficial abstract of other philosophers and can be called “promotional abstraction”. Mulla Sadra believes that the famous problem of the “gathering of universality and particularity” cannot be resolved based on the principles of other philosophers, whereas it is possible to do so on the basis of his philosophy. Moreover, he maintains that commonality means the ontological relation of an intellectual existent to individuals and not the potential presence of quiddity in them. Manuscript profile

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30 - Mulla Sadra and Two Principles of Presupposition and Affirmation of the Subsistent
Tuba Kermani Roohallah Daraei

A study of the principles dominating philosophical systems reveal some new aspects of philosophers’ ideas. In this paper, by examining the principle of “the affirmation of an object for another object is presupposed for the affirmation of the subsistent”, which is known More

A study of the principles dominating philosophical systems reveal some new aspects of philosophers’ ideas. In this paper, by examining the principle of “the affirmation of an object for another object is presupposed for the affirmation of the subsistent”, which is known as the principle of affirmation, its consequences and its necessary interrelation with the principle of presupposition are explored. Since some authorities do not agree with the union of these two principles, while studying them, the various dimensions of their interaction are also analyzed. Some thinkers believe that they are concomitant with each other, while some others maintain that there is contrariety between them wherein the whatness and existence of each principle depends on those of the other. There are also two interpretations of the principle of presupposition which are, to some extent, rooted in accepting or rejecting the principle of the affirmation of the subsistent. Some Islamic philosophers also believe that accepting the principles of the affirmation of the subsistent and mutual copulative existence between them is one of Mulla Sadra’s innovations. They maintain that, in this way, he has put an end to the old argument of philosophers concerning the quality of the realization of secondary intelligibles and created a union between Platonists and the Peripatetics. Manuscript profile

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31 - 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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32 - Problem of Correspondence in Mulla Sadra’s Ontological Epistemology
Shahnaz Shayanfar

The correspondence theory of truth is one of the most ancient and important theories concerning the knowledge of truth. Muslim philosophers share the same interpretation of the above theory and consider it as the correspondence of the subject and object, which is a pure More

The correspondence theory of truth is one of the most ancient and important theories concerning the knowledge of truth. Muslim philosophers share the same interpretation of the above theory and consider it as the correspondence of the subject and object, which is a purely quiddative kind of correspondence. In line with early philosophers, Mulla Sadra speaks of the quiddative unity of the subject and object in relation to the discussion of mental existence and the other issues related to knowledge. The present paper intends to provide an answer to the question of how we can speak about the ontological correspondence of the subject and object in Mulla Sadra’s philosophy based on its internal capabilities. Here, through explaining some of the exclusive features and principles of his philosophy, such as his ontological view of knowledge, the distinction between knowledge and mental form, the graded unity of existence, man’s previous beings and, following it, the presential perception of phenomena the writer has tried to explicate the ontological correspondence of the subject and object. The results of the conducted research indicate that quiddative correspondence comes after ontological correspondence. In other words, if we agree with quiddative correspondence, we should initially and necessarily agree with ontological correspondence as a basis for the former. Manuscript profile

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33 - A Study of Abulhassan Jilwah’s Criticism of Mulla Sadra’s Trans-Substantial Motion
Behzad Mohammadi Mehdi Dehbashi

Mulla Sadra’s trans-substantial motion, which is rooted in the specific philosophical principles of the Transcendent Philosophy, is one of the most fundamental innovative theories in the history of Islamic philosophy, which has succeeded in solving several philosophical More

Mulla Sadra’s trans-substantial motion, which is rooted in the specific philosophical principles of the Transcendent Philosophy, is one of the most fundamental innovative theories in the history of Islamic philosophy, which has succeeded in solving several philosophical complexities and ambiguities. However, Mirza Abulhassan Jilwah has advanced some criticisms against this theory, the most important of which include the return of all changes in the world to earth’s rotation, instantaneous generation and corruption of motions in the world, the dependence of the trans-substantial motion on a fixed subject, and essential transformation in case of accepting the trans-substantial motion. This paper explores and discusses these criticisms in terms of their principles and methods of reasoning. It concludes that Jilwah has advanced these criticisms based on a peripatetic approach, without referring to the fundamental principles of Mulla Sadra’s philosophy. In fact, like Ibn Sina, in all of his criticisms of the trans-substantial motion, he has confused the principles of existence with those of quiddity. Manuscript profile

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34 - Ontological Principles of Mulla Sadra’s Anthropology
Ali Arshad Riahi Hadi J‘afari

This paper is intended to investigate the effects of Mulla Sadra’s most important philosophical principles on his anthropological discussions. In line with this purpose, the writers have presented six philosophical principles which Mulla Sadra has employed in explaining More

This paper is intended to investigate the effects of Mulla Sadra’s most important philosophical principles on his anthropological discussions. In line with this purpose, the writers have presented six philosophical principles which Mulla Sadra has employed in explaining ontological issues, and almost 20 of such issues have been discussed based on these six principles. The writers have initially explained each of these principles in short and referred to the important points in relation to each of them. Then they have examined their places and applications in anthropological discussions from Mulla Sadra’s point of view. As a result, they have argued that he has philosophically analyzed and explained many anthropological problems based on his own ontological principles and succeeded in establishing a profound relationship between his own particular principles in philosophical ontology and anthropological discussions (so far as they can claim that the basic principles of Mulla Sadra’s anthropology are based on the principiality of existence). Moreover, the writers hold that, based on this particular relationship, he has managed to remove many of the intricacies and difficulties of anthropological problems which some philosophers have failed to solve or presented certain contradictory ideas about. They emphasize that he has even revealed some novel and innovative dimensions of anthropological discussions. Besides, by clarifying the relationship between Mulla Sadra’s anthropological discussions and ontology, the writers have also explained his claim as to man’s being the essence of existence (based on ontological principles) in this paper. Manuscript profile

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35 - Mulla Sadra: From General Gradation to Particular Oneness
Abdolali Shokr Morteza Hamedi

The term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. More

The term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. Suhrawardi, who paved the way for particular gradation in Mulla Sadra’s philosophy, considered existence to be mentally-posited. Thus he turned to gradation in essence and quiddity; a theory which was not accepted by Mulla Sadra and Peripatetic philosophers. If principiality, unity, and gradation of existence constitute the three main pillars of the Transcendent Philosophy, particular gradation and particularly particular gradation complete the Sadrian school of philosophy and signify the peak of its excellence. Mulla Sadra initially proposed particular gradation in order to reject general gradation and the theory of the difference of beings. Then he tried to provide a new interpretation for it in comparison to the Illuminationist particular gradation. While rejecting this kind of gradation and through being inspired by gnostic thoughts and the revealed Qur’anic verses, he introduced a particularly particular gradation to justify the multiplicity of existents and provide a new interpretation of oneness which is in line with gnostic oneness. Manuscript profile

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36 - An Explanation of the Ontological Principles, Genetic Place, and Effects of Mohammedan Truth in the Transcendent Philosophy
Mahdi Ganjvar Naser Momeni

The emanation of the First Intellect as the first thing which was created without an intermediary by Almighty Truth is one of the important problems in Islamic philosophy. The First Intellect or the First Emanated in the Transcendent Philosophy is the essence and transc More

The emanation of the First Intellect as the first thing which was created without an intermediary by Almighty Truth is one of the important problems in Islamic philosophy. The First Intellect or the First Emanated in the Transcendent Philosophy is the essence and transcendent spirit of the Holy Prophet (s) or the same “Mohammedan truth”, which is confirmed based on transmitted proofs and rational principles. Following a descriptive-analytic method, this paper explains the ontological bases of this theory in the Transcendent Philosophy while clarifying its meaning and referents in Islamic philosophy and gnosis. Some of the philosophical fundamental principles upon which the understanding and explanation of Mohammedan truth depends include the principiality of existence, the principle of the One, the principle of the noblest possibility, simplicity of existence or the principle of simple truth, and the principle of the simplicity and diffusion of existence. In the final section of this paper, based on Mulla Sadra’s works, the writers have dealt with the genetic place of Mohammedan truth in the system of being and elaborated on some of the most important effects and ontological blessings of this transcendent truth, such as mediation in divine blessing and mercy, maintaining the basis and order of the world, providing guidance towards the right path and attainment of happiness, and gaining proximity to God and benefitting from His intercession. Manuscript profile

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37 - Evidence on the Presence of the Principiality of Existence in Ibn Sina’s Thoughts in the Viewpoint of the Transcendent Philosophy
Mostafa Momeni

The principiality of existence is the basis of the Transcendent Philosophy. Mulla Sadra has demonstrated this principle based on solid arguments and used it as the foundation of his other philosophical principles. Although this issue was not raised in the time of Ibn Si More

The principiality of existence is the basis of the Transcendent Philosophy. Mulla Sadra has demonstrated this principle based on solid arguments and used it as the foundation of his other philosophical principles. Although this issue was not raised in the time of Ibn Sina, one could ask if it could be traced in his words. Another related question here is whether any sound evidence demonstrating the existence of this principle could be found in Ibn Sina’s thoughts so that there would remain no excuse for interpreting his philosophy based on the principiality of quiddity. This study is intended to provide a number of strong proofs in favor of the considerable influence of the principiality of existence on Sinan philosophy through resorting to the statements made by Mulla Sadra and Ibn Sina. In order to confirm his intended principiality of existence, Mulla Sadra refers to Ibn Sina’s words. In fact, many of his views reveal his belief in the principiality of existence, and there are some direct references to this point in his works. Here, the author will try to present and explain the proofs testifying to the truth of this claim within the borderlines of the conducted study. Manuscript profile

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38 - A Study of the Principle of Nobler Possibility and its Relationship with the Principiality of Existence
Hasan Saeidi Amir Osati

The principle of nobler possibility is one of the important principles of Illuminationist philosophy. Suhrawardi paid particular attention to this principle and sought to substantiate it in most of his works. The main purpose of this paper is to investigate the relation More

The principle of nobler possibility is one of the important principles of Illuminationist philosophy. Suhrawardi paid particular attention to this principle and sought to substantiate it in most of his works. The main purpose of this paper is to investigate the relationship between the principle of nobler possibility and the principiality of existence. Accordingly, the authors found it necessary to provide some answers to the following questions: Is the famous argument for the principle of nobler possibility which has been propounded in the works of Suhrawardi and his followers based on the principiality of quiddity? What is the standpoint of Mulla Sadra, as the founder of the philosophical principle of the principiality of existence, regarding the mentioned principle and the related argument? Has anyone ever presented an interpretation of the principle of nobler possibility based on the principiality of existence? What are the strengths and weak points of the interpretations of this principle and the related arguments? On the other hand, some objections have been advanced against this principle which can be removed based on the fundamental principles of the Transcendent Philosophy. For example, Muhaqqiq Dawani has referred to a problem regarding this principle which Mulla Sadra has resolved relying on the principiality of existence and the related principles. His response could provide the basis for a different interpretation of the principle of nobler possibility, which has been tackled in this paper. Manuscript profile

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39 - The Relationship between the Graded Unity of Existence and the Theory of Perfect Man in Mutahhari
Reza Safari Kandsari

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exi More

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exists, and what is other than the Truth is only among the modes and manifestations of the Truth. In the view of this group, the perfect Man is a human being who has attained supreme glory. Such a person is indeed the locus of the manifestation of essential and nominal perfections of the Truth rather than having a different existence from the Truth. In his critique of gnostics’ theory of perfect Man, Mutahhari, based on the theory of the graded unity of existence, believes that the perfect Man is a human being who, while actualizing all goals and values to the level of moderation in oneself, has a single goal in mind which is the same proximity to God. According to the gradedness of existence, multiple goals and a single goal are the same but are different in their levels. In multiple goals, the intentions and the ultimate levels of divine proximity are also different. In other words, in the view of Mutahhari, as the graded unity of existence dominates the truth of being, a human being who has attained the graded goal is the same perfect Man. In this paper, the writer explains that none of Mutahhari’s criticisms of gnostics’ views are justified, and explicit references in the related texts demonstrate the falsity of his objections. Therefore, gnostics provide a more complete explanation of the perfect Man, and the existence of this human being is consistent with the individual unity of existence. Manuscript profile

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40 - A Study of Mulla Sadra’s Ultimate View of the Meaning of the “Mentally-Positedness of Quiddity”
Seyyed Shahriyar Kamali Sabziwari

In Mulla Sadra’s works, two different meanings are provided for the “mentally-positedness of quiddity”. In the first one, it means the subordinate realization of quiddity through existence. However, in the second one, it means the mental and virtual existence of quiddit More

In Mulla Sadra’s works, two different meanings are provided for the “mentally-positedness of quiddity”. In the first one, it means the subordinate realization of quiddity through existence. However, in the second one, it means the mental and virtual existence of quiddity in the outside. In this paper, the author suggests three hypotheses as potential strategies in order to attain Mulla Sadra’s ultimate view regarding the meaning of “mentally-positedness of quiddity”. Finally, through the confirmation of the third hypothesis, he concludes that the first meaning of this concept is not acceptable because of its rational defects and argues that only the second meaning can be considered as the one intended in the Transcendent Philosophy. Manuscript profile

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41 - A Critical Analysis of Ḥakīm Gharawī Isfahānī’s View of the Levels of Divine Manifestations
Mostafa Azizi Alavijeh

One of the epistemological innovations of Ḥakīm Gharawī Isfahānī entails his gnostic and intuitive approach in practice and theory. Based on the fundamental principles of the Transcendent Philosophy, Muḥaqqiq Isfahānī has proposed an innovative view regarding the levels More

One of the epistemological innovations of Ḥakīm Gharawī Isfahānī entails his gnostic and intuitive approach in practice and theory. Based on the fundamental principles of the Transcendent Philosophy, Muḥaqqiq Isfahānī has proposed an innovative view regarding the levels of the determinations and manifestations of Almighty Truth. He emphasizes the “graded unity of existence” instead of the “individual unity of existence”, “copulative existence and illuminative relation” instead of “manifestations and epiphanies”, and “simple truth and pure existence” instead of “absoluteness of the source of division”. Ḥakīm Isfahānī introduces three specifications for the truth of existence: the “negatively conditioned” level of non-existential limits or pure existence, the level of “non-conditioned” from contingent limits or holy blessing, and the level of “conditioned-by-something” in the sense of the act of Almighty Truth. This division is different from the related division in theoretical gnosis. In this study, the author initially analyzes the levels of manifestations in the view of Muḥaqqiq Isfahānī and then evaluates them. Manuscript profile

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42 - A Critical Study of Ḥakīm Sabziwārī’s Readings of the Argument of the Righteous and Later Interpretations of his Views
Hussein Ali Shidanshid Mohammad Hadi Tavakkoli

In an attempt to provide some stronger interpretations of the argument of the righteous which were based on fewer premises, Ḥakīm Sabziwārī presented three main interpretations, two of which can be considered to be among his philosophical innovations. These interpretati More

In an attempt to provide some stronger interpretations of the argument of the righteous which were based on fewer premises, Ḥakīm Sabziwārī presented three main interpretations, two of which can be considered to be among his philosophical innovations. These interpretations attracted great attention from later researchers and inspired some thinkers, such as ‘Allāmah Ṭabāṭabā’ī to present some more advanced interpretations. At the same time, as pioneers, they opened some new horizons before this philosophical discussion and, hence, functioned as turning points in the development of the argument of the righteous. Accordingly, it is necessary to critically examine the mentioned interpretations as well as later thinkers’ interpretations of these interpretations. The present study reports and critically analyzes Sabziwārī’s interpretations and deliberates over the specific points and problems of recent readings of his interpretations. Manuscript profile

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43 - Range of the Interpretations of Quiddative Concepts Based on the Principiality of Existence in the View of Contemporary Commentators of Sadrian Wisdom
Rohollah Adineh Roghayeh Mosavi

The principiality of existence and mentally-positedness of quiddity are the main bases of Mullā Ṣadrā’s philosophy and his particular theories. On the other hand, he has not provided a clear and accurate picture of these two theories in his philosophical system and has More

The principiality of existence and mentally-positedness of quiddity are the main bases of Mullā Ṣadrā’s philosophy and his particular theories. On the other hand, he has not provided a clear and accurate picture of these two theories in his philosophical system and has referred to quiddity using different terms. Each of the contemporary commentators of the Transcendent Philosophy have interpreted quiddity and existence in a way based on their own views and theoretical principles and have tried to predicate it on Mullā Ṣadrā’s theory. However, given the fundamental role of quiddity and quiddative concepts in gaining acquired knowledge, disagreement in the interpretation of quiddity will affect the quality of explaining acquired knowledge. Hence, following a descriptive-analytic method, the present study aims to provide a correct interpretation for quiddity from the viewpoint of contemporary commentators of Sadrian philosophy and, then, investigate whether our acquired knowledge of existents, which is attained through quiddative concepts, is positive or negative. Accordingly, the authors have examined and criticized such commentators’ interpretations of quiddity and the way it explains existence. A short answer here is that, apparently, based on the correct view, which belongs to Professor Javadi Amuli, quiddity is the manifestation of determined existence, and quiddative concepts speak of limited existence, which is clearly a positive rather than a negative and purifying statement. Manuscript profile

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44 - Essentialism in the Transcendent Philosophy: Principles and Concomitants
Mohammad Nejati Mostafa Momeni Faroogh Touli

Essentialism indicates the independence of external objects from human interests and perceptions. In Islamic philosophy, based on an affirmative approach, objects are generally considered to be a collection of essential and accidental attributes which are independent fr More

Essentialism indicates the independence of external objects from human interests and perceptions. In Islamic philosophy, based on an affirmative approach, objects are generally considered to be a collection of essential and accidental attributes which are independent from human thought. This problem has two major dimensions in Mullā Ṣadrā’s philosophy. In his own general approach, based on the common tradition of philosophers, particularly Ibn Sīnā, Mullā Ṣadrā also maintains that external objects are independent from human perception and consist of a series of essential and accidental attributes. Following a specific approach, Mullā Ṣadrā limits the essence of external objects to the single and unique truth of existence while emphasizing the ontological independence of external objects and based on the ontological and epistemological principles of his own philosophy. Moreover, through negating any kind of external origin for essential and accidental components as well as all quiddative consequents, he believes that existents’ possible synthesis of matter and form or genus and differentia is related to the world of the mind and subcategorized under the soul’s power of creativity. Manuscript profile

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45 - An Analysis of the Double-Sided Divisions of Existence based on Sadrian Philosophical System
Abdolal Shokr

One of the principles of existence is its commensurability with actuality, externality, and unity. Accordingly, the problem is that this commensurability requires the other divisions, i.e., potential, mental, and multiple types of existence, to exit its domain of divisi More

One of the principles of existence is its commensurability with actuality, externality, and unity. Accordingly, the problem is that this commensurability requires the other divisions, i.e., potential, mental, and multiple types of existence, to exit its domain of divisions. Later philosophers have tried to resolve this problem by adding two soulish and relative values. Regarding the soulish value, the actuality, unity, and externality of an existent are considered without comparing it to other existents, thus existence becomes commensurate with actuality, unity, and objectivity. Regarding the relative aspect, existences are compared to other existences, find their place in the division, and become the divided of the side in front of it. However, there is another problem because, based on the second assumption, the other side will not be compatible with the meaning of the divisions being the divided. This is because the divisions are separate from each other and have nothing in common; otherwise, the division would be meaningless. Apparently, this problem arises when dealing with the principiality of being and quiddity and ontological separation because the first division has been formed based on the philosophical system of early philosophers and is compatible with its fundamental principles. Following a comparative analytic method of content analysis, the present paper examines the roots of the changes in the double-sided divisions of existence and demonstrates that they were initially developed in the works of philosophers before Mullā Ṣadrā without taking the problem of the principiality of existence into consideration. However, they were later reinterpreted on the basis of this principle and, thus, created this problem. An analysis of this problem based on Sadrian principles could lead to an acceptable justification in this regard. Manuscript profile

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46 - A Review of Mullā Ṣadrā’s Responses to the Problem of the Necessity of Subsuming One Quiddity into two Categories in the Discussion of Mental Existence
Mohammad Hadi Tavakkoli

Based on the theory of the qualitative nature of knowledge and the identity of mental and objective quiddities, the acceptance of the theory of mental existence poses the problem of the necessity of the inclusion of knowledge in two categories. In his works, Mullā Ṣadrā More

Based on the theory of the qualitative nature of knowledge and the identity of mental and objective quiddities, the acceptance of the theory of mental existence poses the problem of the necessity of the inclusion of knowledge in two categories. In his works, Mullā Ṣadrā has tried to solve this problem through distinguishing between common and primary predications, application of two categories to knowledge from two essential and accidental aspects, negation of the subsistence of inherence, and acceptance of the application of two categories to cognitive form due to the mentally-positedness of quiddity, and the possibility of its shadow-like realization in the form of multiple existences. Although a study of his responses indicate their incompleteness in resolving the issue, his principles have paved the ground for accomplishing this task through accepting the “predication of the indicator on the indicated”. According to this view, regardless of what the nature and category of the cognitive form is, the narration of the nature of an external thing is introduced as the ontological attribute of the cognitive form, which has nothing to do with its nature and is, rather, outside the realm of categories. Through this solution, we can both maintain the correspondence between the cognitive form and the nature of the external thing and, while accepting the realization of the cognitive form in the mind, resolve the problem of the necessity of the inclusion of knowledge in two categories. Manuscript profile

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47 - Philosophy of Imāmah and its Place in Mullā Ṣadrā’s Philosophy with an Emphasis on Sharḥ Uṣūl al-Kāfī
Abdollah Mirahmadi Mona Amanipoor

A study of the discussions of the book Sharḥ uṣūl al-kāfī reveals that Mullā Ṣadrā has tried in this book to interpret Imāmah (leadership) and its nature – as a position appointed by God – based on the truths in the words of the Infallible Imams. In spite of the rationa More

A study of the discussions of the book Sharḥ uṣūl al-kāfī reveals that Mullā Ṣadrā has tried in this book to interpret Imāmah (leadership) and its nature – as a position appointed by God – based on the truths in the words of the Infallible Imams. In spite of the rational and shar‘ī nature of the concept of Imāmah and the different approaches to it, Mullā Ṣadrā has never provided a human-oriented and non-divine interpretation of this position. Rather, through granting principliality and attending to the narrative and Kalāmi beliefs in Shi‘ism, he emphasizes the ultra-human and divine status of this position when explaining the narrations in kitāb al-ḥujjah as a section of al-Kāfī. When discussing the concept of Imāmah and while posing and criticizing the views of various Islamic sects regarding the problem of appointment, Mullā Ṣadrā acknowledges that the existence of Imam is necessary based on the principle of the noblest possibility. Moreover, he refers to certain features and privileges in order to demonstrate that Imām is the proof of God. Manuscript profile

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48 - 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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49 - 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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50 - Mullā Ṣadrā’s Strategies for Reducing Death Anxiety and its Philosophical Principles
Manouchehr Shaminezhad Hossein Atrak Mohsen Jahed

The present study investigates Mullā Ṣadrā’s strategies for treating death anxiety and its philosophical foundations. It also aims to suggest some philosophical and ontological strategies to decrease modern Man’s anxiety when thinking about death based on some of Mullā More

The present study investigates Mullā Ṣadrā’s strategies for treating death anxiety and its philosophical foundations. It also aims to suggest some philosophical and ontological strategies to decrease modern Man’s anxiety when thinking about death based on some of Mullā Ṣadrā’s philosophical principles, such as the principiality of existence, the union of the intellect with intelligible, the trans-substantial motion, theism, religiosity, and believing in the Hereafter. According to Sadrian philosophy, Man’s life is meaningful and purposeful, and being has been created based on divine emanation. The human soul is corporeally-originated; however, its essence changes because of its union with the intelligible and its own trans-substantial motion and attains higher levels of being though going through different existential grades. This developmental move continues until reaching the origin of being and does not end with death. It also grants meaning to Man’s life and decreases their death anxiety. Mullā Ṣadrā is an existential philosopher who advocates a supernaturalist, theistic, and procedural approach to death. The reality of death in Mullā Ṣadrā’s philosophy is a part of Man’s process of existential development. Some of the strategies that can be inferred from his philosophy to reduce death anxiety include following a teleological approach to the world, being’s view of God as pure connection, believing in the Hereafter and Man’s resurrection after corporeal death, advocating ontological evolution, and having a developmental view of death. Manuscript profile

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51 - The concept of soul in the Mahabharata system
Hamidreza Barati Pour Ghorban Elmi Abdolhossein Latifi Jamshid Jalal Sheikhjani

In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have d More

In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have dealt with it according to their views and have expressed their opinions and reasons for that position. One of these challenging topics is the issue of soul or its fate. It is after separation from the body that has long been considered by them. All the historical traditions of India have accepted the basic hypothesis that there is a moving and vital aspect of man that distinguishes life from death and shows it in the form of a worm cycle in most schools, as in the schools of" Samkhaya" and" Vedanta", where, one is "the duality of denial of thought" (Porsche and Percret), and the other is "the unity of existence" (Atman and Brahman). This is also reflected in the Mahabharata system. In this article, we try to examine the concept of soul first in general in the religious literature of Hinduism and then specifically in the book of Mahabharata and answer the following questions: "What is the meaning and nature of the soul in Mahabharata?", and, "what is it's end?" For this purpose, we will analyze the concept of the soul in this book in an analytical way. Manuscript profile

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

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

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

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53 - Problem of Attributing Quiddity to Existence in Seyyed Ṣadr al-Dīn Dashtakī and an Evaluation of Mullā Ṣadrā’s Narration of his Views
Seyyed Ahmad Hosseini Sangchal

Solving the problem of attributing quiddity to existence in Dashtakī’s view is intertwined with the theory of predication, derivative, and the principle of subordination. Through separating existence in the sense of being in existence and existence in the sense of exist More

Solving the problem of attributing quiddity to existence in Dashtakī’s view is intertwined with the theory of predication, derivative, and the principle of subordination. Through separating existence in the sense of being in existence and existence in the sense of existent and distinguishing accidents by-themselves from mentally-posited accidents, Dashtakī has analyzed the problem of attribution in line with the pre-supposed elements. He agrees with the occurrence of existence to quiddity only in existence in the sense of existent in the mind. Mullā Ṣadrā has usually provided an incomplete narration of Dashtakī’s view of attribution, theory of predication, derivative, and the necessity of demonstrating the source of the predicate for the subject. In fact, he has explained all the related elements in one place. In his analysis of the subordination principle, he is completely influenced by Dashtakī. It seems that, in spite of his great efforts at providing a consistent narration of Dashtakī’s view, Mullā Ṣadrā has failed to present some elements consistently in his own theory. Manuscript profile

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

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

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

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

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

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

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56 - Investigating the place of the theory of harmony in existence in ethical topics
Mohammad Ali Mobini

Theory of harmony in existence is a theory of moral value based on a realistic view of morality. This theory holds that all moral values return to a fundamental value; That fundamental value is harmony in existence, and harmony in existence with God plays a central role More

Theory of harmony in existence is a theory of moral value based on a realistic view of morality. This theory holds that all moral values return to a fundamental value; That fundamental value is harmony in existence, and harmony in existence with God plays a central role in moral value in this theory. One question about this theory concerns the place of this theory in the ethics. Is this theory a metaethical theory, or does it belong to normative ethics, or is a third state presumable? By the studies that were done in this research, it was concluded that the basic aim of the theory of harmony in existence is a theoretical aim in the field of normative ethics and also some normative practical aims can be achieved through it. However, the arguments and claims made in this theory are not limited to normative ethics; Rather, they sometimes take on a metaethical aspect, and may go beyond that to include other areas of philosophy. Therefore, it is better to consider this theory as a value theory in accordance with a common term that covers all these areas. Manuscript profile

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57 - Use of Logic in Discovering the Argument of the Righteous in Mullā Ṣadrā’s Reading of al-Fuṣṣilat Chapter: 53
Ahmad Maleki

<p>The argument of the righteous is intended to demonstrate the existence of Almighty Truth without the mediation of creatures. Fārābī propounded this approach, and Ibn Sīnā actualized it through interpreting the argument of ‘possibility and necessity’. Mull More

<p>The argument of the righteous is intended to demonstrate the existence of Almighty Truth without the mediation of creatures. Fārābī propounded this approach, and Ibn Sīnā actualized it through interpreting the argument of ‘possibility and necessity’. Mullā Ṣadrā objected to its being righteous in Ibn Sīnā’s reading and presented an argument based on the same method. Now, the question is whether this argument, which is the result of the efforts of some distinguished Islamic philosophers, from Fārābī to Mullā Ṣadrā, can be logically inferred from the Holy Qur’ān and, thus, claim that this holy Book expressed this truth many centuries before all of them. Following a descriptive-analytic method and through employing logical principles, this study has discovered and inferred this argument from verse 53 of al-Fuṣṣilat Chapter. Moreover, through explaining the major and minor propositions of the argument, it has revealed how each of them can be inferred from this verse. The findings of this study indicate the rationality of Qur’anic concepts, manifest the inseparability of the Qur’ān and this argument objectively and based on proof, and introduces one aspect of the scientific miracle of this Heavenly Book.</p> Manuscript profile

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58 - A Comparative Study of the Problem of Evil in Plotinus and Ibn Sīnā (With a Focus on its Historical Aspect)
Mahmud Seidy

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respe More

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respect to his response to the problem of evil. Among the similarities between them in this area, one can refer to the self-evident nature of the existence of evil, exclusivity of the realization of evil to the world of matter and the impossibility of its realization in the immaterial world, and the non-existence nature of evil and good nature of all beings based on a general view of the world. However, unlike Plotinus, Ibn Sīnā does not consider matter as being essentially evil and non-existential. Rather, he maintains that matter is a correlative, analogical, and existential thing. Plotinus views the relationship between good and evil of the type of opposition, while Ibn Sīnā sees it as a non-existential and habitual one. Moreover, according to Plotinus, matter or the same essentially evil thing is created from the particular spirit. Nevertheless, Ibn Sīnā argues that the essential possibility of the Active intellect causes the emanation of matter, and its otherness necessity aspect results in the emanation of form, on which evil sometimes occurs to. Manuscript profile

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59 - Predication of Truth and the Defective in the Views of Mullā Ṣadrā and some Contemporary Philosophers
Hadi Izanloo Ramin Golmakani Rasool Padashpoor

The problem of predication is one of the important discussions in philosophy and logic. Predication means the union of the subject and the predicate. In Mullā Ṣadrā’s view, the criterion for union is limited to existence; therefore, his ideas of the two primary essentia More

The problem of predication is one of the important discussions in philosophy and logic. Predication means the union of the subject and the predicate. In Mullā Ṣadrā’s view, the criterion for union is limited to existence; therefore, his ideas of the two primary essential and common technical predications are different from those of others. These two predications were not efficient enough in explaining certain ontological discussions in Mullā Ṣadrā’s philosophical system. In fact, in clarifying the relationship between the real simple and possible things, he had to resort to a kind of predication that was in total conformity to the principles of the Transcendent Philosophy. Hence, he introduced a third kind of predication called the predication of ‘truth and defective, where ‘truth’ is the origin of the appearance of all things and manifestations, and things are the ‘defective manifestations’ of that ‘truth’. In this paper, the authors have examined the features of the predication of truth and defective that distinguish it from other types of predication. Meanwhile, they have tried to respond to some questions as follows: Can the truth and defective predication, which some thinkers view as a subcategory of the common technical predication, be considered a third type of predication? While some philosophers believe that this predication is invalid in relation to the active attributes of God and resort to a fourth kind of predication called the predication of apparent to manifestation, does this predication apply to such divine attributes based on the individual unity of existence? Finally, following a descriptive-analytic method and through explaining the characteristics of the predication of truth and defective, the writers demonstrate that this predication is a third type of predication that also applies to the active attributes of Almighty Truth in the light of the individual unity of existence. Manuscript profile

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60 - 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

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61 - developments of proof of the truthful (Burhān-i ṣiddīqīn) in Ashʿarite philosophical theology
Hamid Ataei Nazari

Proof of the truthful (Burhān-i ṣiddīqīn) is among the most famous and valid arguments to prove God’s Existence in Islamic philosophy and kalam. However, the history and developments of the proof in Islamic theology have not been the subject of research so far. Likewise More

Proof of the truthful (Burhān-i ṣiddīqīn) is among the most famous and valid arguments to prove God’s Existence in Islamic philosophy and kalam. However, the history and developments of the proof in Islamic theology have not been the subject of research so far. Likewise, the evolution of the proof in Ashʿarite philosophical theology has not been yet explained. In the present article, having discussed and compared different versions of proof of the truthful set forth by late Ashʿarite theologians, it has been shown that proof of the truthful received much attention in Ashʿarite philosophical theology from the twelfth century onwards and was even considered the most important argument to prove God’s Existence. Moreover, certain Ashʿarite theologians, including Fakhr al-Dīn al-Rāzī and ʿAḍud al-Dīn al-Ījī, succeeded to put forward innovative versions of proof of the truthful which made the proof more common and stronger. Manuscript profile

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62 - Intellect between existence and non-existence with the body in resurrection and arguments about it from the point of view of Fakhr Razi and Sadr al-Mutalahin
Abdulrahman Sadigh Mohammad Aziz Javanpour Heravi Mohammad Ali Rabbipour

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based o More

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based on this, this research has been written by examining the verses of the Quran, especially the verses related to the creation and the definite destiny of man, and examining the sayings of scholars and philosophers. During the review of the sources, the certainty of reason in the existence of man in the second life (the Day of Resurrection) was proved with rational and narrative reasons by referring to the verses of the Holy Quran and inspiration from the descriptions of philosophers and scholars. One of the reasons cited in verse 27 of Surah S, and one of the convincing intellectual reasons is that God did not create man and the world in vain, and reason and logic do not accept that the oppressor and the oppressed are equal in judgment, so the resurrection and reckoning is a definite obligation for every human being; In this way, it is proved that reason is with man on the day of resurrection, because its absence removes responsibility and accountability from him, and by losing it, a person's humanity and identity are lost, and if this is the case, there will be no judgment and accountability, and this is impossible based on the sayings of the Most High, reason and logic. This is a deterrent answer to the words of the deniers who say that there is no resurrection and that man is destroyed by death and suffers eternal destruction. So, based on the general results, there is reason and resurrection, and reason does not disappear with death, and resurrection is for the realization of justice in the reward of the righteous and the punishment of the wicked. Manuscript profile

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