Unity

Open Access Article

1 - Explanation of Political and Rational Requirements for National Unity In Imam Khomeini's Thought

In Imam Khomeini's thoughts and attitudes thatget startedfrommonotheistic religion of Islam, believers are a singleummah and,too, they need to a singlereligious, political and practicalorientation, based on the requirements and with regard to their common destiny within More

In Imam Khomeini's thoughts and attitudes thatget startedfrommonotheistic religion of Islam, believers are a singleummah and,too, they need to a singlereligious, political and practicalorientation, based on the requirements and with regard to their common destiny within the credit geographical and national boundaries for the realization of the their sovereignty. They can achieve the caliphate of God on earth with this orientation and with Etesami to Hablallah. Therefore, in this article, we examine what arepolitical and rationalfoundations in the views of Imam Khomeini about national unity. The analytical study of the ideas of Imam Khomeini (RA), show to our until find that the issue of national unity as well as other forms of unity and solidarity based on political exigencies and environmental requirements is a necessity: the necessity thatit is based on both of rational arguments and evidence and religious arguments.As a result, Imam Khomeini hastwo-dimensional look - intellectual and revelation - to the cause of unity.But what are discussed in this paperare the reasons and political arguments of national unity and solidarity in the thought of the founder ofIslamic Republic of Iran.Imam Khomeini emphasized on: rational evident of unity, the demand of political reason, the common enemy, the development of cultural, political and social principles of maintenance of the Islamic Revolution and its values and Finally, national unity is the plan as a strategy to achieve freedom, liberation and victory. Manuscript profile

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2 - Explanation of the ratio between social gap and national unity in Iran

Maintaining and strengthening national unity and integrity is one of the most important priorities of all political systems, because increasing the correlation coefficient can lead to reducing internal and external threats and providing good grounds for development and More

Maintaining and strengthening national unity and integrity is one of the most important priorities of all political systems, because increasing the correlation coefficient can lead to reducing internal and external threats and providing good grounds for development and progress of the country. Iran is one of the countries that by relying on its historical background and civilization can overcome on the divergence challenges, throughout centuries. So despite, the occupation of this country and abstraction of some parts of vast territory by aliens at some historical sections, in recent decades,it continued to be a powerful and independent political unit with pervasive sovereignty. National unity and solidarity have been more exposed to domestic challenges and external threats and among them, the most important domestic challenge is the activation of some social gaps at some profiles of time. This article inevitably focuses on the role of external threats in weakening national unity on domestic factors and tries to investigate the ratio of four major social gap in Iran (generation gap, gender, ethnic and religious gap)with different dimensions of national unity ( religious, territorial, political, cultural, social dimensions). The used method in this article is secondary analysis method of research findings and studied period is between 2001-2011. The obtained results show that in this time period, there is no serious disagreement between two ends of spectrums oriented to social gaps about the various aspects of national unity and national convergence in Iran has benefited from a good level. Manuscript profile

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3 - The Social Functions of Islamic unity (Vahdat) in the Thought of Imam Khomeini (RA) According to Political Unity
Seyyed Abolhasan Navvab

Imam Khomeini (RA) is a luminary person in the Islamic world who has been very affective in the Islamic world in the contemporary century that try to increasing the conditional life of Moslems for the betterment of Islamic society. Islamic unity (Vahdat) is a specific a More

Imam Khomeini (RA) is a luminary person in the Islamic world who has been very affective in the Islamic world in the contemporary century that try to increasing the conditional life of Moslems for the betterment of Islamic society. Islamic unity (Vahdat) is a specific and important viewpoint of Imam Khomeini (RA) before Islamic revolution and especially after it. There are two approaches for Islamic unity that are described by Muslim thinkers. One of them is proximity of Islamic schools (Taghrib) and other is political unity. So, in this article the theory of Imam Khomeini is analysed to show the approache of Imam Khomeini about Islamic unity (Vahdat) by descriptive analytical method according to all of speech, letters, messages of Imam Khomeini. In fact, first of all, the Social Functions of Islamic unity (Vahdat) in the Thought of Imam Khomeini (RA) is determined, after that this article is shown how those functions prove that the Imam Khomeini's theory of of Islamic unity is closer to political Islamic unity than the proximity of Islamic schools Manuscript profile

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

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

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

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5 - The Relationship between Beauty and the Good in Plato’s Ontology
Hossein Ghafari Behnaz Parvini

Based on various interpretations, the relationship between the good and beauty in Plato’s philosophy fluctuates between being identical and different, and these interpretations lead to different consequences in Platonic ethics and aesthetics and suggest different relati More

Based on various interpretations, the relationship between the good and beauty in Plato’s philosophy fluctuates between being identical and different, and these interpretations lead to different consequences in Platonic ethics and aesthetics and suggest different relationships between the good and beauty and his metaphysics. Many interpreters believe that the truth and the good are the same in Plato’s view, while the relationship between beauty and the good is not clearly known to them. Through a study of the features of each of these two entities in various dialogs and contexts and the arguments adduced to describe the relationship between them, one can not only learn about the quality of this relationship but also determine the borderlines of Platonic aesthetics and, as a result, discover the place of beauty as the truth of being in this philosopher’s ontology. In this study, based on Plato’s prescriptive method in his seventh letter regarding the knowledge of every subject, the writers deal with the relationship between beauty and its equivalent concepts, such as pleasure, harmony, proportion, order, and unity. Then, by responding to the questions related to the difference of the good from beauty, they demonstrate that the other definitions and meanings of beauty can be interpreted in the same way, and that the truth of beauty is the same as the good in the sense of unity. Finally, they conclude that beauty is the cause of existence and the end of everything. Therefore, ethics and aesthetics are considered to be two dimensions of Plato’s unitary ontology. Manuscript profile

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6 - Love as a Path towards Human Perfection (A Comparison of the Ideas of Ibn Sina and Mulla Sadra)
Fateme Soleimani

Islamic philosophers, such as Ibn Sina, have divided human love into true and virtual types. True love is the same extreme enthusiasm and passion for divine essence and attributes, and virtual love itself is divided into soulish love and animal love. The origin of souli More

Islamic philosophers, such as Ibn Sina, have divided human love into true and virtual types. True love is the same extreme enthusiasm and passion for divine essence and attributes, and virtual love itself is divided into soulish love and animal love. The origin of soulish love is the substantial participation and commensurability of the souls of the lover and the beloved. However, the origin of animal love is physical desire and seeking animal pleasure. Ibn Sina believes that virtual love is one of the elements of the “purification of the inner self”, which is one of the goals of ascetic practice and a way for attaining perfection. Mulla Sadra also maintains that in soulish virtual love, the unity of the lover’s soul with that of the beloved through preference and representing the external beauty of the beloved leads to the lovers’ purification of the soul, so that he becomes ready for accepting the station of being annihilated in God. Accordingly, he says that virtual love is a bridge for attaining true love and, ultimately, human perfection. Manuscript profile

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7 - Specific Unity or Plurality of Man in Ibn Sina, Suhrawardi, and Mulla Sadra
‘Abdullah Salavati

The specific unity or plurality of man is one of the problems that has often remained a marginal one and taken for granted as a presupposition in traditional philosophy. In the past, most Muslim philosophers defended the specific unity of man. However, the opponents of More

The specific unity or plurality of man is one of the problems that has often remained a marginal one and taken for granted as a presupposition in traditional philosophy. In the past, most Muslim philosophers defended the specific unity of man. However, the opponents of this idea posed the specific plurality of man using a demonstrative method. Of course, in the works of some of the advocates of the specific unity of man, such as Ibn Sina, there are some pieces of evidence attesting to this theory. This paper discusses and examines the curve of the evolution of the specific plurality and inequality of man with reference to some prominent and influential thinkers such as Ibn Sina, Suhrawardi, and Mulla Sadra. This curve has undergone some fluctuations in the philosophical and kalami schools of the world of Islam. Nevertheless, the process of its development entails the following theories: specific plurality of man at the level of evidence by Ibn Sina, graded specific unity (unequal equal human beings) by Suhrawardi, and three models of purely ontological and graded specific unity, the quiddative graded specific unity seeking ontological graded specific unity, and quiddative graded specific plurality seeking ontological graded specific unity by Mulla Sadra. It is noted that each of the three-fold Sadrian models exists in two apriori and aposteriori forms. The Sadrian specific plurality, because of its relying on solid supporting principles, having a variety of models, and entailing apriori and aposteriori forms of specific plurality, created a transformed atmosphere of inequality of human beings. In order to demonstrate the substantial difference between this type of plurality and the specific plurality of human beings before Mulla Sadra, the writer has referred to the former as human life-specific model. Manuscript profile

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8 - 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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9 - 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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10 - A Critique of “the Methodological Role of the Principle of Nothing Proceeds from the One but the One”
Mahdi ‘Azimi

“The Methodological Role of the Principle of Nothing Proceeds from the One but the One” is the title of an article the writer of which believes that the explanation of this principle is limited to a number of problems in the field of metaphysics in its particular sense. More

“The Methodological Role of the Principle of Nothing Proceeds from the One but the One” is the title of an article the writer of which believes that the explanation of this principle is limited to a number of problems in the field of metaphysics in its particular sense. Therefore, any reference to it “in order to demonstrate logical and natural problems and some problems in metaphysics in its general sense” is unjustified. In this paper, in response to the above claim, the writer shows: 1) this idea was initially proposed by Mulla Sadra and later evaluated and developed by Hakim Sabziwari (although the article mentioned above refers to Mulla Sadra’s view and Sabziwari’s evaluation and development of this view, it does not provide any response to it); 2) the origin of this view neglects the limit of modal unity; 3) all through this article the true One is mixed with the one truth; 4) in the mentioned article, the original principle and its opposite are intermingled, and the claim of the original principle also effects its opposite, and 5) the writer of the same article considers the “impossibility of inferring a single concept from multiple referents” to be one example of the false applications of the principle of “Nothing proceeds from the One but the One”, whereas philosophers have not resorted to this principle in this regard. It seems that this error originates in equating the relationship between the concept and the referent with causality. Even if we assume that it is correct, it is better to say that this problem is based on the opposite of this principle rather than its original form. However, the claim made in the article, if assumed correct, entails the original principle and not its opposite. Moreover, the mentioned problem is not even based on the opposite of the principle. Manuscript profile

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11 - 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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12 - 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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13 - Mulla Sadra on Oneness of Being
Seyyed Morteza Hosseini Shahroudi Mohammad Ali Vatandoust

In the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Al More

In the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Almighty Necessary and considered other than Him to be the emanations and different forms of the Necessary Single Existence. The writers of this paper intend to present Mulla Sadra’s ultimate theory on the oneness of being and reveal the identity of the oneness of being in the Transcendent Philosophy with gnostics’ idea of this concept. Manuscript profile

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14 - 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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15 - Mulla Sadra’s Gnostic Explanation of the Theory of the Individual Unity of Existence
Monireh Sayyid Mazhari

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity More

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity of believing in this theory in some of his works, particularly, in his gnostic treatise of Iqaz al-na’imin. In order to provide a gnostic explanation for this theory in the realm of ontology, Mulla Sadra resorts to ontological terminology, describes the relationship between existence and quiddity, and discusses the validity of quiddities in terms of both their fact-itself individuation and ontological descent. In doing so, he initially propounds the theory of the graded unity of existence and states some delicate points in relation to its content. Then, based on the eternal and pre-eternal non-existential nature of possible things, he uses a gnostic language to clarify the individual unity of existence. Finally, he concludes that the unity or oneness of existents in their ontological essence is of an individual and permeating type rather than a specific one. In his view, true existence is exclusively limited to the existence of the Almighty, and all possible beings are the manifestations, appearances, and modes of the attributes of the existence of the Truth and enjoy a shadow-like existence in comparison to Him. Manuscript profile

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16 - Particular Gradation of Being in the View of Aqa Ali Mudarres and its Difference from other Kinds of Particular Gradation
Seyyed Shahriyar Kamali Sabziwari

In the Transcendent Philosophy, the basis of particular gradation is the return of the shared element to the distinguishing factor. This is a general rule and criterion for particular gradation, based on which at least three types of such gradation can be defined. In th More

In the Transcendent Philosophy, the basis of particular gradation is the return of the shared element to the distinguishing factor. This is a general rule and criterion for particular gradation, based on which at least three types of such gradation can be defined. In the first type, plurality dominates oneness so that all beings and plural things in the world merely share the aspect of being in existence. In the next type, oneness dominates plurality so that all the multiple beings of the world comprise the stages of a single being. The third type of particular gradation is midway between the other two types. Based on the particular gradation discussed by Aqa Ali Mudarres in the book of Bidayah al-hikam, oneness dominates plurality among possible multiple beings because all of them comprise the different grades of a single and absolute being. However, between the Almighty Necessary and the collection of possible multiple things, it is plurality which dominates oneness. Manuscript profile

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17 - 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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18 - Natural Causality and Metaphysical Causality: Homonymy or Polysemy in Mulla Sadra
Maryam Heydari Hamid Reza Ayatollahy‬‏

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

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

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19 - 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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20 - A Critical Study of the Objections against Ḥakīm Ghomsheī’s Argument on Demonstrating the Necessity of God’s Existence
Reza Hesari Mojtaba Mirdamadi Abolfazl Rezai

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

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

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21 - 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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22 - Anthropological Explanation of Death in Mullā Ṣadrā’s two Systems of Graded Unity and Individual Unity of Existence
Abdollah Salavati Fatemeh Kookaram

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, o More

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, ontological gradedness, corporeal origination of the soul and its spiritual subsistence, the problem of the soul and its relationship with the body, human stations, and being the manifestation of divine names. Mullā Ṣadrā divides death into three natural, premature, and voluntary types. In his view, the soul plays an active and key role in death. The main question of the present study is what the principles of the anthropology of death are in Mullā Ṣadrā’s view. He believes that death is an ontological affair in the sense of the soul’s voluntary, forceful, or generative desertion of the world of sensibles. In Mullā Ṣadrā’s two philosophical systems, death has two different faces; in his system of graded unity, it means severing the relationship with the body in the light of ontological gradedness and, in the system of individual unity, it means cutting the relationship with a name and joining another name in the light of various manifestations. Manuscript profile

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

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

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

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24 - Analysis the Relationship Between the organizational intelligence and the goal_oriented organizational forgetfulness in the Higher Education Center of Ilam city
Mohammad Taban ولی محمد درینی زهره محمدیاری فاطمه فروزش

The present research aims to analysis the relationship between the organizational intelligence and the goal_oriented organizational forgetfulness in the Higher Education Center of Ilam city. statistical population include official employees of Ilam's governmental orga More

The present research aims to analysis the relationship between the organizational intelligence and the goal_oriented organizational forgetfulness in the Higher Education Center of Ilam city. statistical population include official employees of Ilam's governmental organizations, and their educational degrees were bachelor's degree and higher. By using Kochran's formula sample size was determined as 380 persons. For data collection, two standardized questionnaires "organizational intelligence questionnaire" and "goal_oriented organizational forgetfulness questionnaire" were distributed among 390 employees. The collected data was analyzed by using software LISREL and SPSS. According to the researrch's findings, it could be concluded that there are the significant correlation between the dimensions of organizational intelligence (strategic conception, common fate, morale, knowledge usage, performance pressure, unity, and willingness to change) with the organizational forgetfulness in Ilam's Higher Education Center. Manuscript profile

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25 - Double Recycling Folded Cascode Op-Amp Using Feed-Forward Capacitor Coupling Driving
Mohammad R. Ali Ali Khamesi Naeini

A double recycling Op-Amp based on a simple recycling folded cascode Op-Amp is presented. The proposed Op-Amp has significantly improved performance compared to a recycling folded cascode. In the proposed Op-Amp, those cascode output current sources of recycling folde More

A double recycling Op-Amp based on a simple recycling folded cascode Op-Amp is presented. The proposed Op-Amp has significantly improved performance compared to a recycling folded cascode. In the proposed Op-Amp, those cascode output current sources of recycling folded cascode that still have a constant value have been considered and have taken on a dynamic state through capacitive couplings in the path created between the input and output of the amplifier. DC gain, unity-gain bandwidth, and slew rate have been improved compared to the previous amplifier at the same power consumption. Simulation results using the 0.18μm CMOS technology show a DC gain enhancement of 6dB, 35% improvement in slew rate, and almost a 30% increase the bandwidth compared to the traditional recycling folded cascode Op-Amp. Also, smaller input-referred noise is achieved. Simulated results of proposed circuit show the values of SR, power consumption and DC gain are about 93.5 V/µs, 1.02mW and 68.3 dB respectively. Manuscript profile

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26 - G4, an Effort for Permanent Membership in the UN Security Council: Background and Future Trends
آرمین امینی شمس عظیمی

During the past two decades, many states and groups of states have offered proposals for structural reforms in the UN Security Council. Some proposals seek to increase the number of permanent members of the Council. The G4 –Germany, Japan, India and Brazil – seems to st More

During the past two decades, many states and groups of states have offered proposals for structural reforms in the UN Security Council. Some proposals seek to increase the number of permanent members of the Council. The G4 –Germany, Japan, India and Brazil – seems to stand a better chance in this regard. This paper discusses special opportunities for permanent membership of this group in the Security Council while considering challenges facing it. All four countries enjoy comparative advantages in their own geographical regions which give them the chance to seek a permanent seat in the Security Council. On the other hand, they face two kinds of obstacles: regional and international obstacles. For some of these states, overcoming regional obstacles is more difficult than international ones and the opposite is true for others. This research aims to answer this question: What are the opportunities and challenges facing member states of this group in their effort to gain permanent seats in the Security Council? First, the necessity of structural reforms in the Security Council is discussed before analyzing the situation of these states and future outlook of the Council’s structure in the light of the existing situation of the international system Manuscript profile

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27 - 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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28 - 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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29 - Aristotelean Roots of the Soul’s Corporeal Origination in Mullā Ṣadrā’s View
Hamideh Ansari Hassan Fathi Morteza Shajari

Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of More

Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of the soul). Mullā Ṣadrā believes that the soul is corporeally originated. The principles of the Transcendent Philosophy, including the trans-substantial motion, the principiality and gradedness of being, and the corporeal origination of the soul, have made it possible to demonstrate corporeal resurrection. Aristotle also believes that the origination of the soul is corporeal. However, the extent to which Mullā Ṣadrā is influenced by Aristotle’s ideas in this regard has never been studied so far. This paper is intended to explain the Aristotelean roots of Mullā Ṣadrā’s discussion of corporeal origination following a comparative-analytic method. The findings of this study indicate that in defining the soul as a “natural and organic body” and, following it, considering the soul as a formal substance and a primary perfection of the body, as well as believing in the unitary synthesis of the body and the soul and the unity of the faculties of the soul, all indicating the corporeal origination of the soul, Mullā Ṣadrā is under the influence of Aristotle. Nevertheless, Aristotle’s approach suffers from some ambiguity because of the existing implicitness in some of his words and not referring to an explicit standpoint regarding the principiality of existence or quiddity, presence of motion in substance, and gradedness of existence. Manuscript profile

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30 - The Integrity of Elements in Persian Poetry and Its Impact on the Flourishing of Poetry
mohammad hasan arjmandifar Bijan Zahirinav

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This research has been conducted in a descriptive-analytical manner based on library studies.With an introduction regarding the role of the unity of poetic elements, referred to with terms such as unity, coherence, and vertical axis, we will gradually accompany the formation of a ghazal to propose a method for the unity of elements in Persian poetry.This approach will help us answer the question (hypothesis) of whether maintaining the unity of poetic elements contributes to the flourishing of poetry, using the eight criteria outlined in this study.    Introduction Every structure is composed of components whose arrangement and selection significantly determine its quality.The better these parts are understood and precisely positioned alongside one another, fostering greater harmony between them, the higher the quality of the structure and its performance."Art is the effort to find harmony" (Ahmadi, 2001: 213), and harmony emerges from unity.Within this context, literature—specifically, "poetry is one of the fine arts, and the essence of poetry is beauty.According to scholars, fine arts and artistic beauty are interdependent.Fine arts require elements such as unity, harmony, repetition, balance, proportion, and similar factors to achieve immortality" (Sahraei and Golshani, 2013: 98-99)."Aristotle also sees harmony as a factor of unity and one of the characteristics of the beautiful" (Zarrin-Koub, 1978: 104).Therefore, "a good poem, despite its simplicity, is such a composition that its elements are so interconnected and harmonious that if there is a flaw in any one of the parts, it distances the entire piece from success and perfection" (Akvan Salas, 1997: 202).Thus, the components of poetry must be appropriately knowledgeable and suitably arranged together to create an impactful and enduring poem."If a poem is to be alive, its components must be connected and structured with the same precision and delicacy as the parts of a tree are intertwined.It should be an organism in which each component serves a useful purpose, collaborating with other elements to sustain and elucidate the vitality it contributes" (Parin, 1997: 21).Humanity's appreciation and admiration for harmony stem from our nature.As a part of nature, humans have observed and learned the first signs of harmony within it; having seen the spirit of harmony in nature's components, we are innately inclined toward unity and cohesion in any structure.In their artistic creation (poetry), the poet also reflects on the harmony borrowed from nature.Consequently, the components of poetry, despite their dispersion, require organization, a system, and ultimately, a purpose-driven unity, to form a robust structure and better express the poem’s meaning; otherwise, "they will be deprived of imagination, influence, registration, and conveying the core objective" (Akvan Salas, 1997: 202).Given the importance of the integration of poetic elements in both poetry criticism and composition, a framework for the unity of elements in Persian poetry is presented using eight criteria.   Research Background  The topic of "the integration of poetic elements" is referred to with titles such as "vertical and horizontal axes of poetry, " "structural unity in poetry, " or "cohesion in poetry." Ghasem Sahraei and Shahab Golshani, in their article "Unity and Cohesion in the Poetry of Shafiei Kadkani" (2013), consider the principle of unity to be the most important element of aesthetic appreciation in Shafiei Kadkani's poems, identifying the factors that create unity in his poetry as thematic unity, harmony of components, evolution and gradual progression, and proportion and repetition.   Mohammad Ismail Dehqan Tozarjani and Hassan Zolqari, in their article "Examining Grammatical and Lexical Cohesion Elements in Popular Poetry, " based on Halliday and Hasan's theory of grammatical and lexical cohesion, evaluate the degree of cohesion in popular poetry as high, listing repetition and ellipsis as fundamental elements in creating cohesion in this genre.  Nahid Tehrani Sabzeh also argues in her article "Factors of Lexical Cohesion in Modern Poetry" that literary techniques can serve not only to create music and enrich meaning but also to ensure the cohesion of poetry and the formation of a text.  Morteza Mohseni and Mahdi Sarahati Joibari, in their article "The Vertical Axis of Imagination in the Poems of Nasir Khusrow" (2021), state that the strength of the vertical axis in Nasir Khusrow's works is the key to distinguishing and elevating his poetry compared to that of his contemporaries.  Ahmad Konjoori, Ali Noori, Mohammad Reza Roozbeh, and Ali Heydari, in their article "Types of Allusion Design and Expansion in the Vertical Axis of Simin Behbahani's Ghazals" (2019), highlight the innovative nature of Simin Behbahani's allusions in her ghazals, asserting that the scope of these allusions transcends the horizontal axis and enters the vertical axis of her poetry.  Mohammad Jafar Yahqi and Mohammad Hadi Fallahi, in their article "Textual Cohesion in the Ghazals of Saadi and Bidel Dehlavi: A Study and Comparison of Ten Ghazals Each, " apply Halliday Hassan's method of textual cohesion analysis to examine and compare the textual cohesion in ten ghazals by Saadi and Bidel, concluding that "the more cohesive and coherent a text is, the more understandable and accessible it becomes.Saadi’s ghazals, benefiting from more cohesive elements and shorter sentences, are easier to comprehend" (Yahqi and Fallahi, 2010: 339).   Monijeh Abdollahi, in her article "Vertical Connection and Spiritual Cohesion in Hafez's Ghazals, " attempts to "provide practical criteria regarding the overall cohesion of Hafez's ghazals by utilizing the theory of composition and juxtaposition proposed by structuralists" (Abdollahi, 2017: 94).   Masoud Alagoneh Jonaghani, in his article "Analysis of Textual Cohesion in a Ghazal by Hafez Based on the Simple Structure Approach, " investigates the structural cohesion of a ghazal by Hafez using a systemic-functional linguistic approach (Alagoneh Jonaghani, 2016: 265).Taher Ishani, in the article "Comparative Analysis of Cohesion Factors in Two Ghazals by Hafez and Saadi and Its Impact on Textual Cohesion, "concludes that "the greater cohesion in Saadi's ghazal compared to Hafez's is rooted in the types of cohesion factors employed in the text," based on Halliday and Hasan's theory of cohesion (Ishani, 2014: 10).Ali Akbar Shiri Zadeh, in the article "Cohesion Factors in Persian Language, " states that "based on the conducted research, sufficient and appropriate use of cohesion markers simplifies the text and enhances its understanding" (Shiri Zadeh, 2003: 10).   n her article "Cohesion and Coherence in Persian Language," Giti Taki defines cohesion as the internal coherence of the text, or "the inter-sentential relationships within a text that, in the Persian language, are established through factors such as connective words, semantic relationships or lexical ties, reference, substitution, comparison, and repetition" (Taki, 1999: 129).She defines coherence as "the interpretation and explanation of the text considering external conditions and social contexts" (same source) and further elaborates on these concepts.   Mohammad Khamagar, in his article “The Effectiveness of Halliday's Theory in Mapping the Textual Cohesion of the Quranic Surahs, ” concludes that "this theory is insufficient for analyzing all dimensions of textual cohesion and that utilizing role-based cohesive factors only elucidates the linear relationship of sentences within a text" (same source).   Theoretical Framework  The theoretical framework of the present research introduces eight metrics that promote the coherence and unity of poetic elements, leading to the flourishing of poetry.These metrics are as follows:   Musical Unity: This includes the unity of external music (meter) and the unity of adjacent music (rhyme and refrain).The poet must first maintain consistent meter across all verses and adhere to the rules of rhyme and refrain.   Thematic Unity: Observing "thematic unity" requires the poet to remain within the thematic boundaries they have chosen.For instance, if a poem addresses the love of God, the poet should not stray from this primary theme.   Pronominal Unity: Typically, poets adopt one of the narrative styles: the first-person narrator, the second-person narrator, or the third-person poet.Consequently, if the poet is in the first person, they cannot abruptly switch to the second person in subsequent verses.   Logical Unity: Although "imagination is the essence and fixed element of poetry" (Shafiei-Kadkani, 1996: 18) and "poetry celebrates a unique occurrence within a culture, a language, and the way a person uses their language" (Schools, 2004: 95), it should not be forgotten that poetic imagination has its logic.The adherence to logic must be maintained both at the level of individual couplets and in the overall structure and length of the poem; in other words, a poem, despite being imaginative, should not lack reason.   Lexical Cohesion: The word is the cornerstone of prose and poetry."When a poet selects a word for use in their poem, they activate a set of possibilities that fundamentally differs from what we use in everyday speech." (Schoolz, 2004: 52) Therefore, the word has a more specific role in poetry, and the careful placement of words elevates the poem, while careless selection disrupts its cohesiveness.   Temporal Cohesion: Temporal cohesion refers to the consistency of verb tenses both horizontally (in each couplet) and vertically (across the entire poem).In horizontal temporal cohesion, the tense of verbs in each couplet and throughout the poem must have a logical relationship with each other.   Stylistic Cohesion: Just as archaeologists deduce the approximate age of ancient artifacts based on certain indicators, literary scholars, by observing specific words and grammatical details in texts, infer the approximate time of writing or composing the text and, more importantly, its style.Thus, some grammatical and lexical markers are indicative of specific stylistic periods.For instance, the use of certain forms predominantly in the Khorasani style and occasionally in the Iraqi style, at the beginning of continuous verbs, has no place in contemporary poetry and prose.It is not that these forms cannot be utilized, but their use is no longer common or acceptable.Using "hamī" instead of "mī" in today's poetry is like wearing clothes from the 8th century AH on the streets of today’s society.   Narrative Coherence: The narrative coherence of poetry refers to the carefully arranged verses that serve the quasi-narrative structure of the work.This may be what strengthens the vertical axis in epics like the Shahnameh, such that "the Shahnameh not only surpasses the poetry of its contemporary and later periods regarding its vertical axis, but it is also incomparable with any of them." (Shafiei Kadkani, 1996: 458) This strength is also found in the vertical axis of the Masnavi-i Ma'navi and the Khamsa of Nizami Ganjavi.       Data Analysis   Adhering to the integrity of poetic elements -based on the criteria discussed in this article- will contribute to the impact and clarity of poetry.Although creating art and composing poetry is an intuitive process, it is not devoid of structure and rules.Many artists have started their creative endeavors with their "conscious mind" and gradually rooted it in their "unconscious mind." Therefore, following these rules during poetry composition is a necessary condition for achieving good and well-measured poetry, but it is not sufficient.This is where the weight of meaning, especially in poetry, is keenly felt.On the other hand, a meaningful poem that lacks structure does not lead to the desired essence and does not bring the ship of poetry to the shore of success.Would we still regard the poems of Rumi in the Masnavi -as they are currently- filled with deficiencies in meter, rhyme, and structure as outstanding and sublime poetry? Thus, meaning and structure are two wings for the flight and elevation of poetry, each of which, without the other, does not lead to perfection and flourishing in poetry.Given the inspirational and internal nature of poetic expression in the poet's mind, and accepting the notion that the spiritual quality of poetry cannot be measured or subjected to fixed rules, the greater the harmony of internal and external elements in poetry and the better the integrity of poetic elements is observed, the more one can hope for the impact and clarity of the poetry.An example of this assertion is the adherence to various forms of integrity of poetic elements in the works of great poets like Saadi, Hafez, Rumi, and Ferdowsi, where it is rare to find instances of inconsistency in their poetry.In conclusion, while proposing a framework for measuring the integrity of Persian poetic elements, we conclude that adhering to the integrity of poetic elements has a positive effect on the impact and clarity of poetry.       Keywords: Coherence, Unity, Vertical Axis, Coherence, Poetry.               References   Abdollahi, Manijeh (2017) Vertical Connection and Spiritual Cohesion in Hafez's Ghazals, Hafez Research, Volume 20, pp.91-107.   Ahmad, Babak (2001) Truth and Beauty, 5th ed., Tehran: Markaz.   Akhavan Thaleth, Mehdi (1997) The Innovations and Creations of Nima Yushij, 3rd ed., Tehran: Zamestan.   Akhvat, Ahmad (2003) Structure and Interpretation of Text, Vol.2, 2nd ed., Tehran: Markaz.   Aligone Jonaghani, Masoud (2016) Analysis of Textual Cohesion in a Ghazal by Hafez Based on the Basic Structure, Bi-monthly Journal of Linguistic Studies, No.35, pp.265-290.   Arjmandi, Mohammad Hassan (2021) Confessions, Tehran: Arj Book.   ---------------------------------- (2014) A Little Bit Wetter, Tehran: Maya.   ---------------------------------- (2022) With You, Tehran: Arj Book.   Dad, Seema (2004) Dictionary of Literary Terms, Tehran: Morwared.   Dargahi, Mahmoud (2004) The Role of Meaning in the Stylistics of Persian Poetry, Journal of the Faculty of Literature and Humanities, University of Tabriz, No.193, pp.35-54.   Dehqan Tazrājāni, Mohammad Esmail, and Zolfaqari, Hassan (2020) Examination of Grammatical and Lexical Cohesion Elements in Folk Poetry, Iranian Popular Culture, No.63, pp.41-64.   Ditcher, David (1994) Methods of Literary Criticism, translated by Mohammad Taghi Sedghiari and Dr.Gholamhossein Yousefi, 4th ed., Tehran: Elmiy.   Emami, Nasrollah (1998) Foundations and Methods of Literary Criticism, Tehran: Jami.   Eshani, Taher (2014) A Comparative Analysis of Cohesion Factors in Two Ghazals by Hafez and Saadi and Its Impact on Text Cohesion, Research Journal, Vol.6, No.10, pp.10-35.   Khadem al-Resoul, Hassan Reza; Giti Forouzan, Ali Mohammad (2015) Analysis and Examination of the Motivations behind Poetic Creation, Quarterly Journal of Literary Aesthetics, No.24, pp.82-107.   Kalar, Jonathan (2003) Literary Theory, Translated by Farzaneh Taheri, 1st edition, Tehran: Markaz.   Kanjuri, Ahmad, Noori, Ali, Roozbeh, Mohammad Reza, and Heydari, Ali (2019) Types of Allusion and Development in the Vertical Axis of Simin Behbahani's Modern Ghazals, Journal of Persian Language and Literature, issue 87, pp.203-226.   Khamehgar, Mohammad (2018) The Effectiveness of Halliday's Theory in Depicting Textual Cohesion in Quranic Surahs, Quarterly Journal of Quranic Research, No.86, pp.4-29.   Majd, Omid (2010) A Fresh Look at Nima's Place in Modern Poetry, Journal of Stylistics in Persian Prose and Verse (Spring Literature), issue 8, pp.77-94.   Makarik, Irna Rima (2006) Encyclopedia of Contemporary Literary Theories, Translated by Mehran Mohajer and Mohammad Nabavi, Agah: Tehran.   Mohseni, Morteza and Sarahti Joibari, Mehdi (2014) The Vertical Axis of Imagination in Nasir Khusraw's Poems, Literary Essays, issue 184, pp.125-151.   Perrine, Lawrence (1997) About Poetry, translated by Fatemeh Raqei, 2nd ed., Tehran: Etela'at.   Pournamdarian, Taghi (2002) Journey in the Mist, Tehran: Negah.   Propp, Vladimir (1989) Morphology of Fairytales, translated by Fereydoun Badreyi, Tehran: Tous Publications.   Rudaki Samarqandi, Abu Abdullah Jafar ibn Muhammad (1997) Divan of Rudaki Samarqandi, 2nd edition, Tehran: Negah.   Sahraei, Qasem and Golshani, Shahab (2013) Unity and Cohesion in the Poetry of Shafiei Kadkani, Contemporary Persian Literature, issue 1, pp.97-116.   Schools, Robert (2004) An Introduction to Structuralism in Literature, translated by Farzaneh Taheri, 2nd ed., Tehran: Agah.   Shafiei Kadkani, Mohammad Reza (1996) The Imagery in Persian Poetry, 6th edition, Tehran: Agah.   -------------------------------------- (2012) The Music of Poetry, 13th edition, Tehran: Agah.   Shamisa, Cyrus (2004) Literary Criticism, 4th edition, Tehran: Ferdows.   Shiri Zadeh, Ali Akbar (2003) Cohesion Factors in Persian Language, Growth of Persian Language and Literature Education, issue 68, pp.9-15.   Taherani Sabet, Nahid (2020) Cohesion Elements in Modern Poetry, Journal of Applied Rhetoric and Rhetorical Critique, issue 9, pp.123-135.   Taki, Giti (1999) Continuity and Cohesion in Persian Text, Journal of Humanities, University of Sistan and Baluchestan, No.8, pp.129-140.   Todorov, Tzvetan (2019) Structuralist Poetics, translated by Mohammad Nabavi, 6th ed., Tehran: Agah.   Yahaghi, Mohammad Jafar and Fallahi, Mohammad Hadi (2010) Textual Cohesion in Saadi and Bidil Dehlavi's Ghazals, A Comparative Study of Ten Ghazals by Saadi and Ten by Bidil, Faculty of Literature and Human Sciences (Bahonar Kerman), issue 27, pp.328-346.   Zarinkub, Abdol Hossein (1978) Aristotle and the Art of Poetry, 1st edition, Tehran: Amir Kabir.             <span style="font-size: 12.0pt; 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