Motion

Open Access Article

1 - Analysis of tectonic seismic activity in the Tabas area
Razieh Abbaspour Seyed Morteza Mousavi Mahmoureza Heyhat

Independent estimates of deterministic and probabilistic methods of hazard analysis in the region of Tabas City were conducted in this study . Gutenberg - Richter relation for Tabas was obtained by analyses of seismic data based on LogN= 2.3 - 0.50 Ms. The greatest hori More

Independent estimates of deterministic and probabilistic methods of hazard analysis in the region of Tabas City were conducted in this study . Gutenberg - Richter relation for Tabas was obtained by analyses of seismic data based on LogN= 2.3 - 0.50 Ms. The greatest horizontal acceleration on Tabas city is 0.7g rsulted from Shotori thrust with a shaking power of 7.4 Richters. The obtained results show that, Kalmard fault with length of 170 km and distance of 50 kilometers from Tabas, has the highest impact after Shotori thrust. So that, the most expected seismic (8.93 Richter), the maximum relative intensity at the center (8.32), the maximum horizontal displacement at the center (29.82cm) and the maximum vertical displacement (66.70cm) are the result of this fault on Tabas. Using geostatistical analysis tool in ArcGIS (ordinary kriging), a suitable model was introduced for mapping the maximum gravitational acceleration. Using this map, zones with high and very high seismic risks and two liner earthquake sources with NE- SW trend (west of Tabas) as a result of Kalmard and Ladar faults and NW-SE (east of Tabas) as a result of Shotori, Esfandiar and Nayband faults were identified. Manuscript profile

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2 - A Hybrid Object Tracking for Hand Gesture (HOTHG) Approach based on MS-MD and its Application
Amir Hooshang Mazinan Jalal Hassanian

10.7508/jist.2015.04.008

In the research proposed here, a hybrid object tracking approach, namely HOTHG, with its application to hand gesture recognition in American Sign Language; ASL, is realized. This is in fact proposed to track and recognize the hand gesture, in an effective manner, in lin More

In the research proposed here, a hybrid object tracking approach, namely HOTHG, with its application to hand gesture recognition in American Sign Language; ASL, is realized. This is in fact proposed to track and recognize the hand gesture, in an effective manner, in line with the mean shift; MS, and the motion detection; MD, entitled MS/MD-based approach. The results are synchronously investigated based on these two well-known techniques in the area of object tracking to modify those obtained from the traditional ones. The MS algorithm can track the objects based on its detailed targets, so we have to specify ones, as long as the MD algorithm is not realized. In the proposed approach, the advantages of two algorithms are efficiently used to upgrade the hand tracking performance. In the first step, the MD algorithm is applied to remove a number of parts without area motion, and subsequently the MS algorithm is accurately realized for hand tracking. Finally, the present approach is carried out to eliminate the weakness of the traditional methods, which are only organized in association with the MS algorithm. The results are all carried out on Boston-104 database, where the hand gesture is tracked in better form with respect to the previous existing approaches. Manuscript profile

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3 - The concept, basis and position of the component of criminal behavior of the material element of crimes against property and property
Hossein Khaninzadeh Ahmad Hajidehabadi Ali Mazidi Sharaf Abadi

Legal scholars consider “criminal behavior” to be one of the few components of the material in analyzing the three elements of crime and, in particular, the material element of the crime. There are a variety of issues, topics, and perceptions. The ambiguities and challe More

Legal scholars consider “criminal behavior” to be one of the few components of the material in analyzing the three elements of crime and, in particular, the material element of the crime. There are a variety of issues, topics, and perceptions. The ambiguities and challenges raised in both the quantitative and the specific legal complexities of criminal behavior in "Property and Property Crimes" are more prominent. Therefore, this article attempts to explain and understand "the concept, basis and position of the component of criminal behavior of the material element of crimes against property and property" through a descriptive-analytic method using library resources and written texts and opinions and perspectives. Various issues, issues and issues are discussed and analyzed. To this end, this article has been divided into three sections: "conceptual", "theoretical foundations" and "position" of criminal behavior from the material element of crimes against property and property. The results of the investigations in this regard show that, first of all, in the case of crimes against property and property, the concept of positive and negative criminal behavior contains both the meaning of this component. Secondly, the "basic verb" theory of crime, with all its differences and variations, has a common element called "voluntary physical movement" and crimes against property and property are no exception, however, the predominant crime of property and property is The passage of the verb can also be realized, and if it is customarily viewed as a causal relation, it can be considered a crime in most crimes against property and property. Manuscript profile

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4 - Explaining the God’s Position in the Anthropology of Mullah Sadra

The God and His image which exists in transcendent philosophy plays a significant role in the anthropology of Mullah Sadra. On the basis of Sadra's view, the whole universe is the various manifestations of God and man is His the most perfect manifestation which in Quran More

The God and His image which exists in transcendent philosophy plays a significant role in the anthropology of Mullah Sadra. On the basis of Sadra's view, the whole universe is the various manifestations of God and man is His the most perfect manifestation which in Quran has been described as Caliph of Allah and the trustees of God. The most important base of Sadra’s anthropology are originality of existence, graded unity of existence and substantial motion. He believes that the man’s ego is in the substantial motion with hierarchy of material, examples and wise which ultimately gained the level of super-wise. This hierarchy does not affect the unity of soul, since the God has different manifestations such as material, samples and wise but it is not incompatible with His unity. God's unity is real and human has inalienable unity in the shadow of His unity. The correspondence of God and human does not end to this issue. In the Sadra's view, since the God is the creator and the source of being, man also, as Caliph of Allah and his successor, has the same features. It means that man with the imagination power, creates the mental existences in his dream. The only difference is that God could be created in the realm of outside but the imagination in the realm of mind. The present paper, explained the position of God in the anthropology of Sadra based on originality of existence and substantial motion. The position which Sadra is given to God and presented His image as the origin and end of things, could well be regarded as an expression of the God’s position in his anthropology Manuscript profile

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5 - An Evaluation of Fakhr al-Din Razi’s Criticisms of Ibn Sina’s Definition of Time
Mahmoud Saidiy Seyyed Mohammad Musawy

Following Aristotle, Ibn Sina maintained that time is the number of motion which is attained by the continuous movement of a moving agent over a distance. He adduced two arguments in order to demonstrate his theory: one was based on the difference between the motions of More

Following Aristotle, Ibn Sina maintained that time is the number of motion which is attained by the continuous movement of a moving agent over a distance. He adduced two arguments in order to demonstrate his theory: one was based on the difference between the motions of moving things in terms of speed, and the other was based on the divisibility of the distance of movement. In contrast, through advancing various objections, Fakhr al-Din Razi challenged this theory not only with regard to its two underlying arguments but also with respect to the theory of time being the number of motion. The present paper aims to demonstrate that Fakhr al-Din Razi’s criticisms originate in his lack of enough scrutiny of Ibn Sina’s principles, particularly regarding the opposition of non-existence and habit between motion and rest, time as necessary by the other and not necessary by itself, the difference between universal and particular times of each motion, and the existence of logical fallacy in some arguments. However, the final response to some of his criticisms are given based on the principles of the Transcendent Philosophy regarding the analytic differences between motion, time, and time as the fourth dimension of being. Manuscript profile

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6 - Historical Development of the Problem of Vaporous Spirit in Sadrian Philosophy
Mohammad Miri

The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – whic More

The present paper is devoted to a historical study of some of the developments made by Mulla Sadra regarding the problem of vaporous spirit. Since this spirit is the mediator of the soul’s administration of the corporeal body, he assimilates it sometimes to cloud – which is a gnostic term, sometimes to a heavenly body, and sometimes to the “Throne” or the “Divine Seat”. This is because all of them share the quality of being the intermediary between their higher and lower levels and affect the process of transferring emanation and prudence from their higher worlds to their lower worlds. These similies of Mulla Sadra can be interpreted in line with the principle of the correspondence of the macrocosmos and the microcosmos. Some of these similies as well as his use of the above principle in discussing the vaporous spirit were unprecedented in the history of Islamic philosophy. Mulla Sadra’s other historical innovation was the idea of the gradedness of Man’s existence. In fact, based on his graded view of Man, he considers the vaporous spirit to be the intermediary between the imaginal level and the corporeal body. In this way, he explains the place of the vaporous spirit and its grades in the graded human existence. Accordingly, he solves the problem of establishing a relationship between the immaterial soul and the corporeal body by resorting to the vaporous spirit in a way to avoid the objection advanced against the Peripatetics in this regard. In the Sadrian view, the vaporous spirit is the main body of the soul, and the corporeal body is the sheath and cover of this spirit. Manuscript profile

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7 - Factors Influencing Hakim Zonouzi’s View of Corporeal Resurrection
Mohammad Mahdi Meshkati Ali Mostajeran Gortanee

The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier ph More

The philosophical explanation of corporeal resurrection is one of the most important philosophical problems which has attracted the attention of researchers during the post-Sadra era. Given the existing ambiguities and questions in this respect, the legacy of earlier philosophers, particularly Mulla Sadra, in relation to this problem, and the principles of the Transcendent Philosophy, such as the trans-substantial motion and the gradedness of existence, Hakim Agha Ali Modarres Zonouzi has carefully investigated the issue of corporeal resurrection and provided a new analysis in this regard. His view is based on three premises: firstly, after death, the soul leaves certain soulish effects and forms in trust with the cells and elements of the body. Secondly, such effects result in the trans-substantial motion and the change and evolution of the body. Thirdly, after the perfection of the body in the light of its trans-substantial motion, it joins its own specific soul so that no other soul would be appropriate enough to unite with it. Hakim Zonouzi managed to demonstrate his new explanation for corporeal resurrection relying on certain philosophical principles and analytic studies of authentic hadith sources. The present paper investigates some of Hakim Zonouzi’s philosophical principles such as the union of the body and the soul, the true and unitary texture of the form, and the quality of its subsistence in two states. Finally, it elaborates on consolidating Hakim Zonouzi’s specific theory based on a tradition from Imam Sadiq (a). Manuscript profile

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8 - 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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9 - Historical Time and Philosophical Time in Ibrahimi Dinani’s View
M‘asumeh Qorbani Anderehci

Perception of time is of an intellectual nature, and the human mind can easily divide it into seconds and minutes, for example, and measure it. However, when speaking of the truth of time, one is in fact faced with a complex and difficult mystery. The attempts at disamb More

Perception of time is of an intellectual nature, and the human mind can easily divide it into seconds and minutes, for example, and measure it. However, when speaking of the truth of time, one is in fact faced with a complex and difficult mystery. The attempts at disambiguating this mystery has resulted in wide-spread disagreements among philosophers and thinkers so that some of them hold that time exists while some others deny its existence. Gholam Hossein Ebrahimi Dinani, a contemporary Iranian thinker, conceives of time as an ontological entity. He has reanalyzed and reinterpreted the views of several thinkers regarding time and believes that everything in the world of being is manifested and emerges through the channel of human consciousness. He emphasizes that the relationship between Man and time is so strong that its rupture is meaningless. Dinani maintains that time has two dimensions: one is the material dimension, which is realized in the material world, and the other is the Ideal dimension, which is indeed perceived as a path towards the world of meaning. The latter, while being material, is of an Ideal nature. In his view, time in its material dimension is the same as the measure of motion, and time in the world of thought is identical with the form of human perception. Manuscript profile

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10 - Foundations of Denying the Trans-Substantial Motion in the Philosophy of Ḥakīm Mullā Rajab‘alī Tabrīzī
Zeinab Azad Moghaddam Abbas Javareshkian Seied Morteza Hoseini Shahrudi

Mullā Rajab‘alī Tabrīzī was one of the philosophers of Isfahan School of Philosophy and a contemporary of Mullā Ṣadrā. His thoughts, originated in a school which was almost in contrast to Sadrian philosophy, clearly show the strengths and weak points of Islamic philosop More

Mullā Rajab‘alī Tabrīzī was one of the philosophers of Isfahan School of Philosophy and a contemporary of Mullā Ṣadrā. His thoughts, originated in a school which was almost in contrast to Sadrian philosophy, clearly show the strengths and weak points of Islamic philosophy. The purpose of the present study was to examine the roots of Mullā Rajab‘alī Tabrīzī’s thoughts regarding the trans-substantial motion. Since he believed in the principiality of quiddity as opposed to the principiality of existence, he considered motion to be disconnected and of the type of generation and corruption and maintained that gradual and trans-substantial motion was impossible. In addition to the lack of a subsistent subject and the mortality of the species in the trans-substantial motion, the belief in certain philosophical principles has resulted in the rejection of the trans-substantial motion as a philosophical principle by some philosophers such as Mullā Rajab‘alī Tabrīzī. Manuscript profile

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11 - Community of Names in Ibn Arabi’s Philosophical System
Fatemeh Mohammad

One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to th More

One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to the place of presences and the degrees of being, he discusses the names and attributes of the Truth. Then, through explaining the emanation of names from essence and the relationships among them, he tries to explain the quality of the emanation of multiple names and the creation of existence from the simple essence of the one under the two titles of “community” and “opposition”. Given the depth and range of the discussion, the present paper shortly examines the problem of the community of names in Ibn Arabi’s philosophy following a descriptive method and under the subcategories of the meaning and plurality of names, community of names, and types of community and finally ends with a conclusion section. It is hoped that this endeavor can cast a light on the discussed issue. Manuscript profile

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12 - The Impact of the Theory of Trans-Substantial Motion on Mulla Sadra’s Kalami Thought
Mehdi Ganjvar Majid Sadeqi Hassanabadi Mohammad Bidhendi Furugh al-Sadat Rahimpoor

One of the most important ontological innovations of Mulla Sadra which exercised a huge influence over his philosophical and kalami thoughts was the theory of the trans-substantial motion. His magnificent discovery in this field demonstrated restlessness in the substanc More

One of the most important ontological innovations of Mulla Sadra which exercised a huge influence over his philosophical and kalami thoughts was the theory of the trans-substantial motion. His magnificent discovery in this field demonstrated restlessness in the substance of the world and human beings and proved the existence of continuous motion and change in the essence of all material existents. This was a view which the majority of pre-Sadrian philosophers considered to be irrational and impossible. The extent of the influence of this theory is so vast that, even after some centuries of research, there is still some room for further study regarding its various dimensions. However, what has been discussed and written concerning the outcomes of the trans-substantial motion so far are generally limited to ontological and philosophical results, and little research has been carried out regarding the effects and uses of this theory in the kalami-religious field. Accordingly, following an analytic and qualitative method, after posing the problem meticulously and explaining this theory, the writers have examined the data related to the influence of this theory on Mulla Sadra’s kalami thoughts while emphasizing the innovative nature of the theory of the trans-substantial motion. Hence, the findings of this research are based on inference and focus on explaining the most important kalami and religious concomitants of the trans-substantial motion. These findings include the knowledge of God, description of the eternal dependence of created beings on God, demonstration of the temporal origination of the world, intellectual explanation of corporeal resurrection, philosophical justification of the doctrine of the embodiments of deeds, falsity of the notion of transmigration, innovative explanation of the nature of death, and clarifying the universality of revivification. Manuscript profile

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13 - The Relationship of Theory and Practice with Moral Habits and Man’s Essential Change in the Transcendent Philosophy
Esma’il S’aadati Khamseh

There is an accurate ontological relationship between theoretical and practical wisdom in the Transcendent Philosophy. Based on the principiality of existence and gradation of being, the trans-substantial motion, and the corporeal createdness and spiritual subsistence o More

There is an accurate ontological relationship between theoretical and practical wisdom in the Transcendent Philosophy. Based on the principiality of existence and gradation of being, the trans-substantial motion, and the corporeal createdness and spiritual subsistence of the soul, Mulla Sadra explains this relationship and the soulish change which results from it. The mutual influence of the thoughts, acts, intentions, and behaviors of an individual on each other in the course of the trans-substantial motion of the soul form the inner and real form of human beings. At the beginning of their creation, all individuals are from the same species; however, in their innermost and in the Hereafter, because of the domination of various habits over their souls, they turn into angelic, beastly, savage, or devilish human beings. The embodiment of Man’s otherworldly form and Ideal body are also proportionate to their soulish and moral habits. It is because in the Hereafter bodies are the shadows of souls. This is the same inner transformation or moral incarnation which has been mentioned in religious texts. Moreover, the soul’s trans-substantial motion, whether in the angelic path or in the, beastly, savage, or devilish path, is of the types of dressing after dressing. This is because the origin of inner and otherworldly wickedness is also a kind of gradedness in actuality. Therefore, it can be concluded that, based on the principles of Sadrian philosophy, Man’s inner and otherworldly transformation, is not of the type of impossible essential transformation. Manuscript profile

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14 - Abscess and Butterfly or Bird and Cage? A Comparative Assessment of the Ideas of Ibn Sina and Mulla Sadra on the Body-Soul Relation
Abdolrazzaq Hesamifar

’s philosophies and the way its relationship with the body is explained and justified. It also asks the following questions: Do these two philosophers have the same view of the nature of the soul and its relationship with the body or do they hold different views? Whose More

’s philosophies and the way its relationship with the body is explained and justified. It also asks the following questions: Do these two philosophers have the same view of the nature of the soul and its relationship with the body or do they hold different views? Whose view is more compatible with the Islamic-Qur’anic style of thinking? Here, the writers argue that, while Ibn Sina has adduced some strong arguments in order to justify the immateriality and spiritual subsistence of the soul, a great part of them, if not all of them, are influenced by the Platonic-Neo-Platonic approach to the nature of the soul and the soul-body relation. They also emphasize that, although Ibn Sina has offered some subtle ideas and innovations in this regard, the general framework and structure of his discussion is what we have seen in the Platonic-Neo-Platonic tradition. On the other hand, although Mulla Sadra pays particular attention to Ibn Sina’s arguments regarding the immateriality and subsistence of the soul and provides a new interpretation of the issue, through relying on the theories of the trans-substantial motion, the corporeal origination of the soul, and its spiritual subsistence, he provides an approach that can only arise from the magnificent tree of the Transcendent Philosophy. This approach is consistent not only with the rational transcendent view, but also with the Qur’anic-Islamic view concerning the nature of the soul and its relationship with the body. Ibn Sina and Mulla Sadra’s view of the soul-body relation can be assimilated to the relationship between the “bird and cage” and the “abscess and butterfly”. In other words, in Mulla Sadra’s eyes, at the moment of origination, the soul is at the final stage of the development of material forms and the first stage of perceptive forms. Moreover, its being at this final moment is considered to be its last corporeal crust and the first spiritual core. Manuscript profile

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15 - 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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16 - 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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17 - Philosophical Principles of Human Training in the Transcendent Philosophy
Seyyed Mehdi Mirhadi Hassanali Bakhtiyar Nasrabadi Mohammad Najafi

Following an analytic-deductive method, this paper is intended to provide a plan of the consequences of Mulla Sadra’s philosophical approach in the field of education. This plan can portray a framework and perspective of divine and religious training in the poisoned and More

Following an analytic-deductive method, this paper is intended to provide a plan of the consequences of Mulla Sadra’s philosophical approach in the field of education. This plan can portray a framework and perspective of divine and religious training in the poisoned and crisis-stricken atmosphere of secular educational system before our eyes. Feeding on the source of Qur’anic revelation and traditions and synthesizing reasoning and intuition have granted a particular status to Sadrian philosophy. Mulla Sadra’s innovation with regard to posing the attached identity of the soul, while solving the secret of the relationship between the body and the soul, demonstrates the possibility of the essential change of the soul (as opposed to the changes in the accidents of the soul) and clarifies the rational necessity of training. In his plan of philosophical anthropology, the soul needs the body not only for its origination but also for the realization of its identity. The body is the realm of the appearance of the soul, the loci of its acts, and Man’s only asset for creating their own identity. It also plays a complex and unique role in the process of human training. Developing a clear picture of the quality of the change of a material existent (seed) into an eternal and immaterial human could decipher his theory of the trans-substantial motion and explain the truth of education. Eventually, through presenting the theory of corporeal origination and spiritual subsistence of the soul, Mulla Sadra demonstrates that the realm of human training enjoys an amazingly profound and infinite magnitude. Manuscript profile

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

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

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

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19 - A Comparative Study of Ibn Sina’s and Mulla Sadra’s Philosophical Principles of Intermediary Development Based on Religious Texts
Seyyed Sadra al-Din Taheri امينه احمدي

In religious sources, based on the logic of revelation, the development of the soul in the intermediate world is certain and impeccable. However, the quality of intermediary development and its probable inconsistency certain philosophical principles, such as the necessi More

In religious sources, based on the logic of revelation, the development of the soul in the intermediate world is certain and impeccable. However, the quality of intermediary development and its probable inconsistency certain philosophical principles, such as the necessity for any kind of development to be preceded by potency and motion and allocating them to matter, makes it necessary for this kind of development to be only possible based on religious (Shar‘i) principles. In other words, philosophers might not be able to demonstrate the possibility of the souls’ intermediary development on the basis of rational principles. In this paper, the writers initially examine the traditional proofs for intermediary development based on religious texts and then investigate it in the light of the fundamental principles proposed by two prominent Islamic philosophers, Ibn Sina and Mulla Sadra. After a comparative study of their views, the writers conclude that intermediary development is impossible based on both philosophers’ principles regarding motion. However, they also argue that, given Mulla Sadra’s view of the Ideal immateriality of the soul and his belief in the Ideal Otherworldly body, there is a more appropriate, but not sufficient, context for the posthumous development of the body. Manuscript profile

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20 - An Analytic Study of Motion in Mulla Sadra and Neo-Sadrian
Mehdi Najafiafra Zeynab Nadi

The issue of motion in philosophy has been discussed from different angles. One of them is the discussion of the existence and survival of the subject of motion, particularly, in the trans-substantial motion, which was viewed as one of the concomitants of motion and one More

The issue of motion in philosophy has been discussed from different angles. One of them is the discussion of the existence and survival of the subject of motion, particularly, in the trans-substantial motion, which was viewed as one of the concomitants of motion and one of the elements of its individuation in pre-Sadrian philosophies. Through presenting his innovative principles, Mulla Sadra transformed the view of motion and its concomitants, including the subject of motion, to a large extent. The problem of motion in the trans-substantial motion has always provoked controversial debates and conflicts in Mulla Sadra’s philosophical school and among neo-Sadrians. In certain cases, Mulla Sadra emphasizes the need of trans-substantial motion for a subject, and in some other cases he overlooks it. The same point has always created some conflicts among the advocates of Sadrian school, including ‘Allamah Tabataba’i and Mutahhari. In this paper, while investigating different views and their strengths and weak points, the writers conclude that the trans-substantial motion does not need a subject; rather, motion in accidents is also needless of its subject. They also maintain that, given the Sadrian principiality of existence, one can support a single fluid existence in the real world which is by itself the same as motion, the mover, and the moved, and that distinguishing them from each other would only be possible through analysis. Manuscript profile

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21 - Mulla Solayman Gilani’s Explanation of Ibn Sina’s Kinematics: An Analytic Introduction to the Treatise of Motion, Rest, and Time (al-Harakat wal-Sukun wal-Zaman)
Mohammad Javad Esmaeili

Ibn Sina’s kinematics, particularly based on his book of al-Shifa, has greatly influenced the thinkers of the Islamic period. Al-Shifa (The Book of Healing) is a philosophical encyclopedia, which, in Ibn Sina’s words, consists of four sections on logic, physics, mathema More

Ibn Sina’s kinematics, particularly based on his book of al-Shifa, has greatly influenced the thinkers of the Islamic period. Al-Shifa (The Book of Healing) is a philosophical encyclopedia, which, in Ibn Sina’s words, consists of four sections on logic, physics, mathematics, and metaphysics. The comprehensive and detailed nature of this work persuaded later scholars to write glosses, rather than comments and interpretations, on it. However, there are some short treatises whose writers have tried to explain some of the complexities regarding Ibn Sina’s kinematics in al-Shifa without making a direct reference to the title of this book in their own works. Hakim Mulla Solayman Gilani, a philosopher of the 11th century (AH), has explored some of the difficulties regarding the definitions of motion, types of motion, continuous motion, and cutting motion in a short treatise entitled Motion, Rest, and Time. In this treatise, in addition to paying particular attention to the views of Ibn Sina and Mulla Sadra, Hakim Gilani has also considered the views of some other thinkers such as Fakhr al-Din Razi, Athir al-Din Abhari, Khwajah Nasir al-Din Tusi, and Mir Seyyed Jurjani concerning the problem of motion. Hakim Gilani’s treatise consists of three parts: 1) An introduction to the definitions of motion, rest, and time; 2) Types of motion; 3) Responses to raised criticisms and objections. This treatise is published for the first time as an appendix to this paper. Manuscript profile

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22 - A Critical Study of Hakim Sabziwari’s Innovative Arguments on the Trans-Substantial Motion
Hussein Ali Shidanshid Mohammad Hadi Tavakkoli

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas More

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas in heavenly souls, reasoning through the renewal of Ideas, reasoning through the unified origination of the world, reasoning through the purposiveness of nature, and reasoning through the shadow-like unity of the soul. The present paper is aimed to report, analyze, and criticize such arguments. The conducted study indicates that four of these arguments can be considered to be among his innovations. The philosophical significance of these four-fold arguments mainly arise from the fact that they manifest the place of the theory of the trans-substantial motion, have mutual interactions with other problems in the field of the Transcendent-Philosophy, promote scrutiny regarding the different aspects and effects of this theory, and demonstrate the harmony and consistency among the various sections of Sadrian Transcendent Philosophy. However, the mentioned arguments are neither simple and explicit nor capable of proving this theory based on a few premises. Manuscript profile

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23 - A Comparative Study of Mullā Ṣadrā’s and William Craig’s Views of Temporal Origination of the World
Monireh Sayyid Mazhari Alireza Esmaeli

One of the most profound ontological problems which has occupied the minds of thinkers and philosophers is the discussion of origination or eternity of the world. In Islamic tradition, through introducing the theory of trans-substantial motion, Mullā Ṣadrā has tried to More

One of the most profound ontological problems which has occupied the minds of thinkers and philosophers is the discussion of origination or eternity of the world. In Islamic tradition, through introducing the theory of trans-substantial motion, Mullā Ṣadrā has tried to portray the renewing origination of the material world in such a way that, while enjoying consistency, it does not contradict any religious teachings. According to Mullā Ṣadrā, renewal is the same as existents’ being, and each renewal is an independent origination which ceaselessly occurs in the essence of existents in the course of time. The chain of events will never stop at a specific point due to the continuity of emanation; therefore, all components of the world are temporally originated. As a result, the world, as a mentally-posited whole, has no independent existence and is temporally originated as well. William Craig, the Christian thinker, has also based his cosmological argument on a new approach to the temporal origination of the world in the contemporary Western philosophical atmosphere. He maintains that the world and all its constituent parts, including time, have been created from nothing at a specific moment on divine free will and, since then, God, who existed prior to the creation of the world in an ethereal state, is now exposed to time because of His true relationship with temporal origination of things. The present study aims to reveal the efficiency of Mullā Ṣadrā’s interpretation of the temporal origination of the world in comparison to Craig’s new approach. The findings of this comparison indicate that Craig’s attempts at presenting this new approach deserve due attention; however, comparing to Mullā Ṣadrā’s view, it not only lacks the necessary consistency but is also in clear contrast to some of the most fundamental religious theorems including the impossibility of attributing change to God’s essence, His eternity, His everlasting simultaneity with the created, and continuity of emanation. Manuscript profile

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24 - Applications of Mullā Ṣadrā’s Psychological Principles in Education
Mahdi Rezaei

The basis of education, in general, and Islamic education, in particular, is the human soul (psyche). In order to educate the soul and psyche, there are some principles that are employed to achieve the predetermined goals and objectives. Given the religious approach of More

The basis of education, in general, and Islamic education, in particular, is the human soul (psyche). In order to educate the soul and psyche, there are some principles that are employed to achieve the predetermined goals and objectives. Given the religious approach of this study and the potentials of the Transcendent Philosophy in this regard, the author has tried to identify and examine the applications of the principles of educating the soul (psyche) based on Mullā Ṣadrā’s philosophical thoughts. Some of these principles include the substance of the soul’s immateriality, the corporeal origination and spiritual subsistence of the soul, and its graded trans-substantial motion in its process of development. Following this, he has dealt with the educational principles inferred from the mentioned principles and the purposes of this study, such as graded transcendence and graduation and transformationalism, reform, and recreation in the process of educating the soul (psyche). This study was conducted following a combination of descriptive-analytic and inferential methods while using library resources in order to describe the concepts and analyze and clarify the problem. The author has specifically referred to Mullā Ṣadrā’s books (particularly al-Asfār, VIII and IX) and the works of some of his commentators in order to extract and infer the related principles employed in the education of the soul. Manuscript profile

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25 - A Comparison of the Body-Soul Relationship in Philosophical Behaviorism and Sadrian Philosophy
Naeimeh Najmi Nejad Morteza Rezaee

The discussion of the relationship between the soul and body has always been a challenging problem. The most important problem with this discussion is the quality of the relationship between the soul as an immaterial existence with the body as a material existence. Many More

The discussion of the relationship between the soul and body has always been a challenging problem. The most important problem with this discussion is the quality of the relationship between the soul as an immaterial existence with the body as a material existence. Many thinkers have presented some theories in response to this problem. Following a descriptive-analytic approach, the present study examines and compares behaviorism, which provides some of the important theories in the philosophy of the mind, with the view of Mullā Ṣadrā as the most prominent Islamic Philosopher. The findings of the study indicate that both behaviorist and Mullā Ṣadrā believe in the oneness of the soul and body. However, behaviorists conceive of the soul and mental states as nothing but external human behavior. This approach in fact rejects the immateriality of the soul and its mental states, while Mullā Ṣadrā considers the relationship between the body and the soul as integration through unification based on some of his own principles including the graded trans-substantial motion and the soul’s corporeal origination. In his view, the soul, while being a single substance, enjoys both a material and corporeal level and different levels of immateriality – including Ideal and rational types – because of its graded nature. In other words, there is a single conjunctive truth that appears in the form of the body at lower levels and as the soul at higher levels. Manuscript profile

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26 - Visual Target Tracking Using Geometrical Particle Filter and Analytic Color-Based Histogram Model
N. Ghasemi P. Moallem M. F. Sabahi

Color is an important feature to describe object in visual tracking. Color-based histogram is used to model the object properly and Bhattacharya distance is also used to measure the error between reference and candidate histogram. Particles filter estimate position of t More

Color is an important feature to describe object in visual tracking. Color-based histogram is used to model the object properly and Bhattacharya distance is also used to measure the error between reference and candidate histogram. Particles filter estimate position of target while two-dimension affine transformation is used as state of the system. Considering geometric properties of affine transformation as affine group cause two-dimensional mapping of the object to be closer to the real three-dimensional model. Approximation of optimal importance function of particles filter is obtained from Taylor expansion of Bhattacharya distance. Experiments show the accuracy and stability of the proposed tracker for fast and complex movement of a color target versus the gray level geometric particle filtering algorithm. Manuscript profile

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27 - Circularity of the Definitions of Nature and Truth of Time in Ibn Sīnā’s View
Hamid Shahriari

Ibn Sīnā has provided two definitions for time, which Khwājah Naṣīr al-Dīn Ṭūsī believes to be circular. The first definition has appeared in Ibn Sīnā’s al-Ishārāt and introduces time as incompatible priority and posteriority. Some philosophers, such as Āqā Ḥussayn Khān More

Ibn Sīnā has provided two definitions for time, which Khwājah Naṣīr al-Dīn Ṭūsī believes to be circular. The first definition has appeared in Ibn Sīnā’s al-Ishārāt and introduces time as incompatible priority and posteriority. Some philosophers, such as Āqā Ḥussayn Khānsārī, believe that the circular nature of Ibn Sīnā’s definition of time in this book poses no problem because the concept of time is an axiom, and the existence of circularity in the definition of an axiom is natural. His other definition has been given in al-Shifā. Here, the nature of time is defined in the sense of a measure of motion as divided into prior and posterior components. In this definition, time contains disjunctive quantity (time as the number of motion) in addition to continuous quantity (time as amount of motion). The present paper aims to provide a clear picture of the definition of the nature of time in Ibn Sīnā’s view in his al-Ishārāt and al-Shifā in al-Ṭabi’iyyāt chapter. Following an analytic comparative study of Ibn Sīnā’s works, the author concludes that Khwājah Naṣīr al-Dīn Ṭūsī’s perception of Ibn Sīnā’s definitions of the nature of time were not inconsistent and, rather, he intended to provide another analysis of the truth of time. Manuscript profile

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28 - Myth of Peripatetic Hyle in the Transcendent Philosophy
Mohammad Reza Noornohammadi

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many p More

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many philosophical debates, including the famous division of existents into material and immaterial groups. Nevertheless, despite their emphasis upon this notion, Suhrawardī denied the existence of the Peripatetic hyle. Mullā Ṣadrā has not explicitly explained his views of hyle in any of his works; however, a careful study of his works and, particularly, philosophical principles indicates that the peripatetic hyle is not acceptable in the Transcendent Philosophy. In fact, some contemporary philosophers have even found the idea of the Peripatetic hyle to be self-contradictory within the framework of the Transcendent Philosophy. At the same time, the words hyle and matter are frequently used in Mullā Ṣadrā’s works because, apart from cases in which he explains the views of earlier philosophers, he also believes in a kind of hyle that should be called the “analytic hyle”. This kind of hyle is a secondary philosophical intelligible that is abstracted from the analysis of the trans-substantial motion. It bears a unity with from and can be used as a basis for the division of existence into fixed and fluid categories. Manuscript profile

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29 - Trans-Substantial Motion of the Soul and its Consequences in the Sadrian Study of the Soul
Rouhollah Souri Hamed Komijani

The soul goes through elemental, natural, mineral, vegetative, animal (Ideal immateriality), and rational (intellectual immateriality) stages in the cradle of its fluid existence. Therefore, the soul’s belonging to the body is a part of its identity and, thus, it can be More

The soul goes through elemental, natural, mineral, vegetative, animal (Ideal immateriality), and rational (intellectual immateriality) stages in the cradle of its fluid existence. Therefore, the soul’s belonging to the body is a part of its identity and, thus, it can be said that the soul is a material-immaterial substance. Given the existential fluidity of the soul, Mullā Ṣadrā has reinterpreted its various characteristics. Accordingly, the soul’s faculties are levels of its continuous truth that flourish one after each other. Moreover, natural death is the result of the soul’s ontological gradedness and losing interest in elemental body. At some stages of this ontological becoming, the soul attains immateriality and, hence, its survival after death become necessary. Because gradedness and, as a result, attaining immateriality are essential to the soul, its incarnation and return to elemental body is unjustifiable. Therefore, after death, the soul begins its purgatorial life in an Ideal body that is created based on its moral habits, and the natural form that is created in the matter of elemental body opens the path towards purgatorial perfection before it. One of the most important consequences of the soul’s trans-substantial motion is its entrance into divine worlds and annihilation in active, attributive, and essential oneness. Interestingly enough, based on the trans-substantial motion, this significant achievement is possible at the moment of the soul’s belonging to elemental body and is not necessarily limited to the moment of occurrence of natural death. Manuscript profile

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30 - 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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31 - Mullā Ṣadrā and the Problem of Imaginary Time
Huda Habibimanesh shamsollah seraj Maijd Ziaei

One of the most controversial philosophical-kalami issues in the history of Islamic philosophy has always been the analysis of the problem of the origination and pre-eternity of the world. Most Muslim mutikallimūn believe in the temporal origination of the world and con More

One of the most controversial philosophical-kalami issues in the history of Islamic philosophy has always been the analysis of the problem of the origination and pre-eternity of the world. Most Muslim mutikallimūn believe in the temporal origination of the world and consider the pre-universe time to be “imaginary”. As the most supreme philosopher of the Transcendent Philosophy, Mullā Ṣadrā has also discussed imaginary time in different places in his works. He has adopted two different approaches to this theory but does not express his view explicitly. The present study explains Mullā Ṣadrā’s opinions regarding the theory of imaginary time and his two approaches in this respect in order to answer the question of what his ultimate standpoint regarding imaginary time is. In order to accomplish this task, the authors have referred to the scattered discussions in his works and, after studying and explaining the relationships between them and combining them with each other, have provided a description of Mullā Ṣadrā’s ultimate view. Although in some places he tries to justify the theory of imaginary time based on his own principles, given his explicit statements on negating an intermediary between the world of being and Almighty Necessary as well as his demonstration of the existence of time and rejection of the arguments of deniers of time, it can be concluded that his ultimate view here is the negation of imaginary time. Manuscript profile

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32 - Studying Historical Precedence of “Constancy of the Change” in the Relationship between the Changing and the Constant
Mahdi Assadi

We know that in Ṣadrian Philosophy changing of motion is usually the very constancy of it and just this explains the relationship between the constant and the changing. The important problem that here appears is whether anyone previous to Mullā Ṣadrā was the follower of More

We know that in Ṣadrian Philosophy changing of motion is usually the very constancy of it and just this explains the relationship between the constant and the changing. The important problem that here appears is whether anyone previous to Mullā Ṣadrā was the follower of constancy of the change? The main purpose of the essay is studying just this. What is certain is the fact that criticizing constancy of the change is of a long precedence in Muslim world and therefore we will show these historical criticisms in our paper based on the documents. But that many in resolving the problem of constant-changing relation have attributed constancy of the change to the previous Muslim philosophers does not seem to be so firm claim: although some thinkers previous to Ṣadrā have said about constant-changing relation that the sphere in its circular motion is permanent and constant, they have not considered this to be the final response to the constant-changing relation. Eventually, we will have a glance at the fact that Ṣadrian constancy of the change can be criticized because of, for example, the reason that if it is accepted this strange view would be required that the universal must be existent in the external world contradictorily both as one and many at the same time. Manuscript profile

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33 - Mullā Ṣadrā’s Defense of two Dialetheic Challenges in the Trans-Substantial Motion
Gholamali Hashemifar Mahdi Azimi

Although the problem of motion has created various challenges in the history of philosophy by itself, the trans-substantial motion as the turning point of the Transcendent philosophy is prone to some additional challenges that can be followed in the manifest of dialethe More

Although the problem of motion has created various challenges in the history of philosophy by itself, the trans-substantial motion as the turning point of the Transcendent philosophy is prone to some additional challenges that can be followed in the manifest of dialetheism. One of these challenges is the loss of the identity of subject in the context of motion and, following this, the realization of borderline-states and the appearance of a paradox known as the problem of ambiguity in philosophical literature. Such debates themselves lead to paradoxes that contemporary dialetheists consider as evidence for the existence of contradiction in the outside world. The manifestation of such challenges and their relationship with the trans-substantial motion is the focal problem of the present paper. Since any change in archetypal forms in the cradle of trans-substantial motion is of the gradual and continuous type rather than the sudden type, the absence of a borderline at various stages of motion paves the way for the truth of two different quiddities at the same time for one subject, which necessitates contradiction by itself. Following a critical descriptive analytic method, this study reveals that Mullā Ṣadrā has responded to both challenges. He has answered the identity challenge based on the idea of “matter with form” and referred the challenge of ambiguity to our perception’s negligence in matching quiddity to all modes of being. Manuscript profile

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34 - Platonic and Aristotelean Roots of the Concept of Time in Islamic Philosophy
Seyed Mohammad Moosavi Baygi Mohammad Amin Afzalzadeh

Time is one of the most important features of the world of matter, and the knowledge of which has always attracted the attention of philosophers. The simplicity of perception of time and the difficulty of its explanation have resulted in some disagreements among philoso More

Time is one of the most important features of the world of matter, and the knowledge of which has always attracted the attention of philosophers. The simplicity of perception of time and the difficulty of its explanation have resulted in some disagreements among philosophers concerning its definition. Islamic philosophers are no exception in this regard, and the roots of their disagreements go back to Plato’s and Aristotle’s different definitions of time. Plato defined time as a self-subsistent and essentially independent substance that is a differentiated form of the world of Ideas. In Aristotle’s view, time represents the number of motion from its priority and posteriority aspects, which cannot be gathered with each other. While acknowledging the difference between these two definitions, Islamic philosophers have usually chosen one of these definitions and tried to respond to the suspicions about their selected definition and reject the arguments in favor of the opposing one. Some philosophers such as Ibn Rushd, Ibn Sīnā, and Suhrawardī adopted Aristotle’s definition, while Zakarīyyā Rāzī and Fakhr al-Dīn Rāzī advocated Plato’s definition. Nevertheless, no effort as to demonstrating the contrast between Aristotelean and Platonic definitions of time is justified because both philosophers believe that although time is different from motion, their existences are inseparable from each other. In other words, the perception of one depends on the perception of the other. accordingly, the present paper, while clarifying Plato’s view, initially intends to explain that it is not in contrast to Aristotle’s view and, secondly, aims to demonstrate the effects of their view on those of Muslim philosophers. Manuscript profile

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35 - Historical Background of the Theory of Immutability of Change in the Problem of the Relation of the Changing to the Immutable
Mahdi Assadi

In Sadrian philosophy the change in motion is the same as its immutability, which justifies the relationship between the changing to the immutable. The question here is whether the theory of immutability of change had any supporters before Mullā Ṣadrā. The main purpose More

In Sadrian philosophy the change in motion is the same as its immutability, which justifies the relationship between the changing to the immutable. The question here is whether the theory of immutability of change had any supporters before Mullā Ṣadrā. The main purpose of this study is to provide an appropriate response to this question. This theory has been criticized by Muslim thinkers and philosophers for a very long time. Therefore, this paper provides a discussion of the most important of such criticisms based on available evidence. Some scholars have attributed the theory of immutability of change to early philosophers in order to solve the problem of the relation of the changing to the immutable and support their own views, which does not seem to be based on solid evidence. Prior to Mullā Ṣadrā, some philosophers maintained that the heavenly sphere enjoys continuity and fixity in its evolution; however, this cannot be considered as a final resolution to the problem of the relation of the changing to the fixed. Here, the author concludes that the fixity of Sadrian change should be criticized because it leads to accepting a view attributed to Rajol Hamedani about the “universal”. Manuscript profile

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36 - Transcendence and Man’s Existential Width in the Ontological Systems of Mullā Ṣadrā and Heidegger
Fatemeh Ghadimi Paindeh Monireh Sayyid Mazhari Zeinab Sadat Mirshamsi

Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and e More

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

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37 - Historical Roots of the Doctrine of the Trans-Substantial Motion
Mansour Imanpour

Undoubtedly, the interpretation of the truth of the world of nature is one of the basic discussions in philosophia prima and has always been debated since the rise of philosophy and gnosis. Based on the doctrine of trans-substantial motion, Mullā Ṣadrā has equated the w More

Undoubtedly, the interpretation of the truth of the world of nature is one of the basic discussions in philosophia prima and has always been debated since the rise of philosophy and gnosis. Based on the doctrine of trans-substantial motion, Mullā Ṣadrā has equated the whole world of nature with motion and becoming and confirmed its essential motion towards the world of stability. However, the question is whether this theory is a completely innovative one, or it has a historical background. Following a descriptive-analytic approach, the present paper demonstrates that this problem is not unprecedented, and some philosophers in ancient Greece believed in the motion of all existents in the world of nature. In the Islamic world, some philosophers only believed in motion in the realm of accidents and tried to reject the theory of the trans-substantial motion based on some discussions and arguments. However, some others view the world from a different angle and, following a gnostic view and through resorting to intuitive experiences, considered the whole beings to be capable of renewal. Based on this available treasure of knowledge and under its influence, Mullā Ṣadrā revised and reintroduced the doctrine of the trans-substantial motion in conformity with his own ontological philosophy. Next, by proving it and placing it at the foundation of several philosophical problems, he presented a new theory following a macro-approach, based on which he divided being into two fixed and changing parts. Then, relying on this division, he arrived at certain conclusions regarding some general affairs and theological problems. Manuscript profile

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