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  1 - Relationship between achievement-motive, innovation, ambiguity tolerance, self-efficacy, self-esteem, and self-actualization and entrepreneurial orientation University’s students
  حسن محمودیان afsane lotfiazimi moslem abbasi ehsan jamali roya mahmoudi
  Abstract Objective of this study is surveying relationship between achievement-motive, innovation, ambiguity tolerance, self-efficacy, self-esteem, and self-actualization. with entrepreneurial orientation of Ardabil Azad University’s students. Sample of this study was c More

  Abstract Objective of this study is surveying relationship between achievement-motive, innovation, ambiguity tolerance, self-efficacy, self-esteem, and self-actualization. with entrepreneurial orientation of Ardabil Azad University’s students. Sample of this study was comprised of 400 students (of Bachelor’s level) in the Kazeron Azad University at 2012-2013, selected by cluster sampling. Following tools were used for data collection entrepreneurial orientation test, achievement motive questionnaire, , innovation scale, ambiguity tolerance scale, self-efficacy questionnaire, self-esteem questionnaire & self-actualization questionnaire. Results of Pearson correlation coefficient showed that entrepreneurial orientation has significant positive relationship with these variables achievement-motive, innovation, ambiguity tolerance, self-efficacy, self-esteem, and self-actualizatio(P<0/01). Results multivariate regression analysis showed that achievement motive, innovation & self-esteem have significant share in the prediction of entrepreneurship of students. Manuscript profile
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  2 - Symbolism in Ave Sina’s Poem of Einiyyeh, and its Effect on the Thought of Muslim Gnostics
  علی  فتح اللهی علي  نظري
  How the human soul falls from the upper world and descends in the body cage is one of the complex philosophical and Gnostic debates. The duality of subtle spirit and dirty body is a matter of debate in most philosophical and Gnostic schools. Defending the duality doctri More

  How the human soul falls from the upper world and descends in the body cage is one of the complex philosophical and Gnostic debates. The duality of subtle spirit and dirty body is a matter of debate in most philosophical and Gnostic schools. Defending the duality doctrine, like many other Muslim Gnostics, Ave Sina is considered as one of the pioneers in symbolically depicting the fall of the soul into the body. His Poem of Einiyyeh, among the works of Muslim scholars, follows such a view. The present article studies symbolism, its development, and the relevant factors in developing mystical-gnostic stories in the works of Muslim thinkers. The other focus of the research is to explore the traces of Gnosticism, neo-Platonism, and Akhavan-ol-Safa in the Poem of Einiyyeh, and their influence on its mystical concepts, and the compatibility of its symbolic language with the Sufi terms and expressions used by Muslim Gnostics, along with the study of the belonging of spirit to the upper world, its unwillingly Fall, and the duality of the soul and body. At the end, we will study the ways to set the everlasting subtle spirit free from the prison of the body. Manuscript profile
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  3 - Mo'lana's self-antagonism in Mathnawi
  reza Haidari Nori
  Human as most honorable world's creature and God's successor, has been involved in constraint & limitation of material world. He by his God's questing's nature and perfection character is going to attribute to Holy God's qualification to be able to progress in the path More

  Human as most honorable world's creature and God's successor, has been involved in constraint & limitation of material world. He by his God's questing's nature and perfection character is going to attribute to Holy God's qualification to be able to progress in the path of reformation and refinement oneself to achieve the position of proximity and connecting to real cherished. Realization this superior goal, it is needed to avoid of engagement to material world and separation of following one self's questing. One of the doctrine that leads human to this goal, from disconnecting phase form determinations world to inexistence in Allah's phase, is mysticism and theosophy's doctrine, and Mo'lana is one of the mystics that explained and expanded the etiquettes and techniques of conducting to God in whole Mathnawi. He thinks that the most important factor and prevent access to absolute perfection and universal truth is sensuality and struggle with self – that it's quality discussed in this paper – cognizing as a key to excellency of spirit and living soul, and the condition of promoting the wayfarer to God's path from the material world to self-trusted phase, is mystic inexistence it means Self-annihilation. Manuscript profile
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  4 - Spiritual health of the soul From the perspective of Zakaria raazi In the book Medicine Spiritual
     
  One of the most important aspects of human existence, which is the spiritual dimension Efforts to keep it healthy it is Islam Razi in his spiritual medicine has also paid special attention to this issue The main purpose of this study, the expression of Razes is how to m More

  One of the most important aspects of human existence, which is the spiritual dimension Efforts to keep it healthy it is Islam Razi in his spiritual medicine has also paid special attention to this issue The main purpose of this study, the expression of Razes is how to maintain spiritual health And analytical approach to the realization that prevention and treatment of mental health and breathtaking views has been a mystery In religious teachings both science and faith in God and good deeds are the main pillars of spiritual health. The findings show that Razi, the rule of reason over passion and self-purification other powers and combat the moral vices such as envy, jealousy and what a breath of signs being healthy states Manuscript profile
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  5 - Excellences and Its connection with oneself power from the perspective of Meskoye
   
  Meskoye under the influence of Greece intellectual at first dived excellences in four category (wisdom, virtue, bravery, fairness), and mention them as main excellence. He believes that wisdom is excellence of speech power and by that human understanding God's affairs, More

  Meskoye under the influence of Greece intellectual at first dived excellences in four category (wisdom, virtue, bravery, fairness), and mention them as main excellence. He believes that wisdom is excellence of speech power and by that human understanding God's affairs, and virtue is excellence of sensual power and if human gain this excellence, he will get authority of this power and uses his sensual wishes in a right thought and opinion and will released from enslavement of carnalities. By Meskoye perspective bravery, is excellence of anger power of human oneself, and if this power be under the power of rational power he will gain bravery Excellence and avoiding any fear by doing frightening and macabre affairs. The last main excellence from the perspective of Meskoye is fairness. He reminding that human will gain this excellence if he gained those three previous excellence. Overall both anger and sensual power is obedience of speech power. With a little contemplation in what Saied we will understand that there is a very strong and firm connection between main excellence and oneself power. Wisdom from speech power, virtue and bravery will created from compatibility between these three power Manuscript profile
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  6 - Effect of Passion on Seditions (Fitnas) in Imam Ali’s Age
     
  The present research is aimed to clarify the role of the components of passion (revolt, enmity, lust, and rebellion) in seditions (Fitnas) of Imam Ali’s age. In Imam Ali’s age, there lived some people who didn’t make decisions based on their wisdom and sound judgment; r More

  The present research is aimed to clarify the role of the components of passion (revolt, enmity, lust, and rebellion) in seditions (Fitnas) of Imam Ali’s age. In Imam Ali’s age, there lived some people who didn’t make decisions based on their wisdom and sound judgment; rather, they acted based on their passions and temptations. Passions resulted in the seditions of Imam Ali’s age in four main forms: revolt, enmity (hostility), lust, and rebellion. Revolt and passionate cruelties of factions of Jamal, Seffin, and Nahrawan led to three consecutive seditions. A group of people, due to jealousy, and another group, due to the fact that some their close relatives had been killed by Imam Ali in Battles of Badr, Ohod, etc., feuded him; so that, “enmity”, as another form of passion, emerged in form of vengeance. “Passions” had significant role in creation of the seditions of that age. Seditionists’ eagerness toward wealth, as the basis of the passions, was the fundamental basis of the seditions in Imam Ali’s age. Furthermore, disobeying the God’s proof and representative among His servants amounts to rebellion, which people committed impudently and created many seditions after the Prophet’s death. Manuscript profile
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  7 - Moderation and it's role in security’s Soul in Plato
   
  This study, in order to solve the problem of unrest and anxiety of modern man, leaning on Plato's views, shows that Including ways to gain the Psychological security is man’s persist on virtues that moderation is headed. Plato after drawing of human dignity in being as More

  This study, in order to solve the problem of unrest and anxiety of modern man, leaning on Plato's views, shows that Including ways to gain the Psychological security is man’s persist on virtues that moderation is headed. Plato after drawing of human dignity in being as rational’s being and based in network of Ideas kinship, analysis understanding’s folk of moderation and rethinking it. According to him, the public perception of the concept of moderation in the sense of self- control, in addition to inherent contradiction of its own and function only personal,lead to camouflage the real reason, because moderation is the result of the systematic and harmonious soul of the rule of the reason over force condemned achieved and thereby directed a person to stability in soul and immunity and resistance against all kinds of emotional and provides in this way comfort her.So according to Plato, inner peace is based on internal issue and always manifestation on order of soul. Accordingly, it can be said, the most important factor of unrest contemporary human is epistemological crisis of himself and his inner power. Therefore, to solve the crisis, should be reminds him divine nature of the soul and the ruling order of it, which is, formulated in the philosophy of Plato the virtue of moderation Manuscript profile
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  8 - Educational function of self-esteem and its role on mental health from Quran and hadithsperspective
    Ebrahim Noori  
  Self-esteem is of key topics in the life of the human beings and has direct impact on his success and defeats. This case is proposed as a target in the Islamic educational system in order to lead them in the way of health. The purpose of this article is recognition of t More

  Self-esteem is of key topics in the life of the human beings and has direct impact on his success and defeats. This case is proposed as a target in the Islamic educational system in order to lead them in the way of health. The purpose of this article is recognition of the keys to achieve the Self-esteem. This article in descriptive- analytical method and in the Quran-narrative view is going to showthe ways of Self-esteem، and the most importantof them are: Trust in God، resorting to Quran and …. In the end this article describes the educational functions of self-esteem and its impacts on the emergence of self-esteem and providing mental health. Manuscript profile
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  9 - A critical inquiry of contemporary western philosophers' definition of morality
    Mohammad 
  From the past up to now, multiple definitions have been proposed by many of philosophers and scholars, many of which are different from each other, due to their different perspective. In this paper, first, we study three main words in this respect etymologically, name More

  From the past up to now, multiple definitions have been proposed by many of philosophers and scholars, many of which are different from each other, due to their different perspective. In this paper, first, we study three main words in this respect etymologically, namely, "Akhlagh" (in Persian), "Ethics" and "Moral" (in English). In this etymology, it is made clear that those three words have one same meaning. Then, we shall make a comparison between contemporary western philosophers' definition of morality and those of muslem scholars. This comparison shows that the definition of morality in contemporary western ethics is, indeed, a definition of morality as behavior, while in Islamic ethics, one it is as inward temperaments. At the end, we raise three arguments which show that muslem scholars' definition in comparision with contemporary westerns' one is more precise and more workable. Manuscript profile
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  10 - Contents battle of passion in poems of mystical prose works from 5th to 8th Century of Hegira
  Nahid  mosaffa reza Haidari Nori
  One of the aims of Sufism is educate and instruct and the first of the educate of sufismis is disapproval of the univers and passions.repetition of this discussion In prose and pomes works shows this discussion is important . The purpose of these research is conucupis More

  One of the aims of Sufism is educate and instruct and the first of the educate of sufismis is disapproval of the univers and passions.repetition of this discussion In prose and pomes works shows this discussion is important . The purpose of these research is conucupiscence congnition and introduce how to smite conucupiscenc in the research purported that conucupiscence is the most enemy for human thus with the meth of the analytical and descriptive investigate Contents battle of passion in poems of mystical prose works from 5th to 8th Century of Hegira.Rsesult : the mystics have insisted Conucupiscence more than another of the passions with introducing characteristic of Conucupiscence like selfabsorption ,indolence,greed, … they have introduced the passion . they have showed ascesis is the best way to smite the conucupiscence and also ethic like humility , thruth, deliverance is the best way to edification of conucupiscence. Manuscript profile
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  11 - The Educational Fields of Resistance Economics Based on the Philosophical Foundations of Imam Khomeini's Science
  Mehdi  Imani Moghaddam
  What is the role of knowledge of man and his inner and inner layers in determining the priorities and goals and methods of realizing a resistance economy? The claim is that the realization of many general policies of the system about resistive economy - the announcement More

  What is the role of knowledge of man and his inner and inner layers in determining the priorities and goals and methods of realizing a resistance economy? The claim is that the realization of many general policies of the system about resistive economy - the announcement of the Supreme Leader - direct affiliation or Indirectly, it recognizes human existential dimensions (as the main factor in all stages of each economic process), so efforts to grow and educate managers and people are the most important priority for the realization of a resilient economy. In this regard, policies such as activation Human Capital (First Policy), Empowerment of Labor to Grow Productivity (Third Policy), Increase The Contribution of Human Capital in the Production Cycle (Fifth Policy) Conserving Consumption Patterns (Eighth Policy) Saving Public Expenditure (Sixteenth Policy) Preventing Corruption in Economic Spheres (Policy of the 19th Century) Strengthening Jihadist Culture in Economic Activities (Policy Twentieth) Cited. In the current research, and based on its arguments, the resistance economy is well-recognized with Islamic economics and, accordingly, the flourishing of human transcendental talents and the adjustment and adjustment of the internal power of man, which is a prerequisite for the realization of resistance economy policies, requires religious wisdom Philosophy is in human identity. Therefore, resistance economy is a jihadi movement for the universal, material and spiritual excellence of man. Imam Khomeini, the resurrectionist of Islam in this age, can be considered the most prominent figure in the Islamic Jihadist economy (= resistance economy). His philosophical and anthropological basis is based on Sadr al-Mutalehyn's ideas. Imam is also full of revelation and discovery and intellect as Mulla Sadra. Mulla Sadra, based on his innovative principles in wisdom, including the originality of its existence and its subtle levels, has provided a comprehensive definition of human identity based on the genuineness of the soul and its internal strength, and its management tools and modifications, which can be understood by the understanding of the desirable human being for Realizing the Resistance Economy. Manuscript profile
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  12 - Effective Behavioural and Ethical Factors in Occupation and Decision Making of Financial Managers: An Empirical Application (Case study: Agriculture bank of Iran)
    Majid Ashrafi Jamadverdi   Gorganli Davaji Ali  Khozain
  Based on psychological theories, decision-making of managers are influenced by some inaccessible psychological and Behavorial factors that in order to make effective decisions, it needed to understand these factors. Unfortunately, in many cases, managers are not aware More

  Based on psychological theories, decision-making of managers are influenced by some inaccessible psychological and Behavorial factors that in order to make effective decisions, it needed to understand these factors. Unfortunately, in many cases, managers are not aware of this issue, and as a result of their lack of management of their feelings, they unconsciously make mistakes. One of the effective solvation is hellping of new science in accounting named behavorial finance .The present research is conducted in the field of individuals and explores various psychological and Behavorial factors that affected in decision making of financial managers in the banking system.This research is a step-by-step with a qualitative-quantitative approach, which is conducted in most of the questionnaires, so that using of Smart-Pls, with the help of AHP techniques, it will rank the effective psychological variables in selection of financial managers and decision making of them. The results indicate that inheritance, personality, acquisition and social factors influence people's decision making so that variables: having confidence, managing and controlling stress, person's responsibility and having mental abilities in finding innovative solutions, having emotional intelligence (EQ), are the psychological factors that effected in kind of decision making of financial manager. Manuscript profile
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  13 - Moral effect on Iranian Judicial Authority
  ali etemadi bagher shamlo aman olah alimoradi seyed mehdi ahmadi-e - mosavi
  Judicial authority is the most effective power that ensures the security and comfort of the people by enforcing the law and trust-building among people. In any stage, judicial authority has given the glory to a government and peace and security to its community and nati More

  Judicial authority is the most effective power that ensures the security and comfort of the people by enforcing the law and trust-building among people. In any stage, judicial authority has given the glory to a government and peace and security to its community and nation and One of the most important and influential areas in strengthening judicial authority, which has remained somewhat Neglected in a community, is the moral standards of the nation, because the human qualities and cultivation and self-perfection of the soul are shaped in the light of morality, With some thoughtfulness, we find that law and ethics are inextricably linked, therefore, Kant, a prominent moral scientist after the Renaissance in Europe, tells people in his moral command:"Behave in a manner that your character is as the basis for global legislation." On the ethics, one of the main slogans of the Prophet Mohammad (pbuh) was:"I have been designated as a prophet to perfect the moral standards." If ethical virtues were strengthened in the society people, what we will witness in our society, include of courage, trust, ruth, kindness, good posture, patience, devotion, honesty in the deal, and so on.These and other good ethical traits play an important role in judicial authority, because one of the causes of crime, which ultimately ties to judicial authority, is ethical vices such as bullying, lying, betrayal, greed and oppression Manuscript profile
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  14 - Qualified Leader for Utopia (In respect with Molla Sadra's Selfknowledge(
  مهدی ایمانی مقدم
  Existance of a governer is a rational necessity and virtue and justice is it's most important characterisity in a society with Islamic identity. Holy Quran gradated headship from topmost God's headship to downward prophet's headship and then Imam's headship and in Imam' More

  Existance of a governer is a rational necessity and virtue and justice is it's most important characterisity in a society with Islamic identity. Holy Quran gradated headship from topmost God's headship to downward prophet's headship and then Imam's headship and in Imam's expenation Faqih's headship introduced as their complete reason for people. The question is what is the fact of headship with graded flow that begins from the real God's headship and ends to believer's headship? To answer this Question should be recognized God's successor that have divine aspect and mundane, and this makes importat understanding the deep human's existance layer. Since human being's creation with beginning of thought and wisdom, philosophers remarked the selfknowledge's issue and philosoper Mollasadra structured selfknowledge realm with his firm transcendent wisdom foundations like his other solicitude and innovation and based on revelation and intuition introduced characteristics of qualified leadership oneslef. Society by his approach is a set of human being oneselfs and is a position for human being's oneself's evolution and there is correspondence between educative and political society priorities; He also constructed transcendent wisdom principals like originality and gradation in existance and between symmetry good and existance to explain the fact of oneself and fact of society, and according to that known as maturity of society in following of excellence to construct utopia that "wisdom Theologian" gave sprit and exhilaration to that society like heart and strongly stand against moral vices to influence society's framework. Thus qualification the leadership of utopia is it's leader based on human being's evolution. This paper is result of research and studying in different Mollasadra's work and deduction of his thought in his social and political works Manuscript profile
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  15 - 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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  16 - The role of Steamy Soul in the relationship between the psyche and body in Avicenna's philosophical psychology
     
  Avicenna is one of the Muslim philosophers among philosophers who has been given attention to the relationship between the psyche and body. Since he believes that the soul is spirituality created and he believes that the duality of body and psyche is from the beginning More

  Avicenna is one of the Muslim philosophers among philosophers who has been given attention to the relationship between the psyche and body. Since he believes that the soul is spirituality created and he believes that the duality of body and psyche is from the beginning of creation. He is obliged to accept a mediator in the issue of the existence of a relationship between body and psyche because the spiritual and immaterial psyche cannot be connected to a dirty body and an element without a mediator. Therefore, the existence of a tender mass which is above the body and low psyche is necessary. Avicenna calls this mediator the steamy soul. The steamy soul arises from the tender part of humours and body steams. Therefore, the steamy soul proportion to the tender part of humours is similar to the proportion of the concentration of humours. As the combination and humours misciblity in every part of body parts develop the temperament which fits that particular organ, steams and tenders which have arisen from quadruple humours are combined and miscibled and develop the temperament which fits the steamy soul. Therefore, thinking, employment and interest of the psyche to the body and any of body parts or body organs will be in this way. From Avicenna’s perspective, the first member which take soul is the heart. heart is the source and mine of , the steamy soul birth. The present paper addresses content analysis method to introduce Avicenna’s perspective about the steamy soul, its origin and reason for its existence, functions and its role in sensory perceptions Manuscript profile
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  17 - The soul travelingtrend in Mo’lana’s mystic meditation
   
  The school of mysticism and Sufism consists of principles and traditions that reveal the method of behavioral way for truth seekers up in achieving to explain it. Mysticism traveling and good behavior that consist of soul-travelling and self-sense finding trends inspire More

  The school of mysticism and Sufism consists of principles and traditions that reveal the method of behavioral way for truth seekers up in achieving to explain it. Mysticism traveling and good behavior that consist of soul-travelling and self-sense finding trends inspired from the respectful verse” In the near future We will show them Our Signs throughout the universe as well as in their own souls to prove that this Ou’ran is the truth… (Fussilt 53): and other verses and traditions whereof portions of important Persian mysticism sources of Islamic mysticism with rare matchless natural disposition of high degree of standing and ranking. In his works whether verse or prose he has glanced to soul traveling trends of the Great World (Aa’lam-e-Kabir), and self-seeking (Aa’lam-e- Sagh’ir), and he prefers self-seeking which is the study of the world detailed visage to soul seeking trends. He is of mystical persons who for truth-recognizance has also paid attention to metaphors, and regards the world creatures the signs of truth manifestation and beauty. From his point of view-pointing to substance motion- he knows all the cosmos’ constituents in continual motion and change. And his soul seeking trend continues from the phase of inanimate object to the degrees of soul and spirit and up to the arrival in the kingdom of heaven. Mo’lana in his elf-seeking trend, with a deep and influential glance, which he names it “cause of boring”, has passed through the apparent veils of creatures, and he has achieved the observance from creatures to creator, from deed to attribute, and from attribute to viewing the Supreme Being. He behind the apparent facial elements of being, and in Sufism travelling and his self-seeking trend, in the world of possibilities and constitutes has dealt with the observation of the unending and eternal beloved face Manuscript profile
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  18 - Comparative study of austerity and self-perfection in Islam with Indian religions and Buddhism
  omid sadeghpour Reza  Shabani sina forozesh
  One of the common Phenomena of grand religions in world is their recommendation and instruction about ascetic conduct and self edification. One of the sensible characteristics of Hindu doctrines and Buddhism ethic is ascesis and universe humiliation and abstinence of More

  One of the common Phenomena of grand religions in world is their recommendation and instruction about ascetic conduct and self edification. One of the sensible characteristics of Hindu doctrines and Buddhism ethic is ascesis and universe humiliation and abstinence of secular pleasures. On the other hand, there are some recommendations about self edification to muslims in Nahj Al-Balagheh”s trainings and courses.this article proceeds the comparative studying of ascesis and self edification in nahj Al-Balagheh with philosophic doctrines in india and Buddhism ethic in an analytical and descriptive method.The results of this research show that like the Nahj Al-Balagheh ”s courses, no -theist religions and Buddhism ethic have suggest some doctrines for human cultivation and edification in individual and social life. Moreover, there are some similarities among their courses, specially Buddhism- ethic which suggests a middle way between the universe efficiency and its abandonment for human tranguility. This ethic also talks about action atonement, but due to the variation in seeing world,motivation and spirit goveming the actions in these two doctrines, thay are different from each other. Manuscript profile
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  19 - Review and critique of Ibn Sina's reasons for self-denial
  Faryal Eskandari Mohammad saedimehr amirabas alizamani
  Avicenna believes that human souls do not exist without their bodies, and then, they are created in their bodies. because if they exist without and before their bodies , they all have a single existence, but the Plurality is not permissible ;Avicenna says this because o More

  Avicenna believes that human souls do not exist without their bodies, and then, they are created in their bodies. because if they exist without and before their bodies , they all have a single existence, but the Plurality is not permissible ;Avicenna says this because of he believes that plurality is only relates to bodies that the souls join to them and cannot relate to souls, because the souls are single and there is not any plurality in singles; the plurality is only due to the bodies in which the souls join them, but the truth It is that, divine jewelry should be Multiplied and distinct too, and the opposite will lead to impossible. The other reason for Avicenna for the occurrence is the belief in the negation of the’ principle of closure’ but, moreover, this principle is not acceptable, it does not essentially include immaterial world because it only relates to to the nature. Manuscript profile
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  20 - Reaincarnation according to Sadra
  Hamid Rezania Mohammad Hassan Motie
  The hope of eternal life have caused people of different beliefs in life after death found that reincarnation is one of them, The idea that chronic long been discussed by proponents and its opponents. Although the idea of reincarnation in Islam and Shi'ism, especially i More

  The hope of eternal life have caused people of different beliefs in life after death found that reincarnation is one of them, The idea that chronic long been discussed by proponents and its opponents. Although the idea of reincarnation in Islam and Shi'ism, especially in the area of Infallible Imams (P) has been canceled.But intellectuals and thinkers of the school of thought that is not in the open field as the founder of the school of Mulla Sadra's Transcendent Philosophy is one of them.In this article, we review the history of this human attitude, and expression of its divisions, the eyes and opinions Jkym philosopher and expert on the subject has also been discussed briefly, he has created tremendous interpretive category as far as Mulla Sadra can be comprehensive and complete this Abhas be considered.However, although traditional and practical nullity of reincarnation seems immutable, but about the impossibility of reason and effect of this theory remains room for debate Manuscript profile
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  21 - Anthropology from the perspective ibn sina
  masome alvandiyan Ali alah behdashti
  Human thinking has a long history of human life. One of the main human issues from the very beginning was the question of itself and the surrounding environment. Religious scholars and religious theologians have made many theories about different aspects of human life i More

  Human thinking has a long history of human life. One of the main human issues from the very beginning was the question of itself and the surrounding environment. Religious scholars and religious theologians have made many theories about different aspects of human life in different periods, from all over the world. Among these would be Ibn-e Sina, whose philosophical opinions had a tremendous impact on other scholars. This research is based on descriptive-analytic method, with the study of the topics of Sheikh Al-Rais in the sciences, in his philosophic books such as healing, salvation, hints and punishments in the fields of humanities, to explain his thoughts on human life. He examines humanity in two stages and two stages: the first stage is pure philosophical and theoretical, In which he looks at the human being and his existential dimensions with a rational and philosophical view; the second stage, which is the culmination of his anthropology, is the stage of enlightenment and intuition. In his mystical rhetoric, such as Haye Ibn Yaghazan, Al-Tha'ir, Salam and Abbasal, and in the final sentences of hints and punishments and lines from the book of discussions and the book of healing, with an illogical and mystical view, he has discussed the human. Manuscript profile
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  22 - Analysis of the quality of human knowledge from the perspective of Mirza Javad Tehrani
  Ali Akbar Haeri Movahhed yahya Kabir
  The school of separation is a contemporary thought school in which soul is considered a material thing just as body is. However, beyond the material world, there is the wisdom created by The Almighty God to mediate His divine grace. And when the lights of wisdom are ca More

  The school of separation is a contemporary thought school in which soul is considered a material thing just as body is. However, beyond the material world, there is the wisdom created by The Almighty God to mediate His divine grace. And when the lights of wisdom are cast on the soul knowledge is grown. Mirza Javad Tehrani, based on Qur’anic Verses and the Traditions, has offered a tripartite classification of knowledge including the innate knowledge, the knowledge of remembrance (of God) and the gifted knowledge. He sees pure obedience and penitence as the sole means of obtaining knowledge. In his ideology, the true knowledge differs from human knowledge in that it has its roots in the divine source; therefore, the underlying presumptions of human knowledge, such as philosophy and mysticism, constitute the greatest obstacle to attaining true knowledge. Through content analysis, the present library research aims at introducing and Criticizing the intellectual ideology of Mirza Javad Tehrani and answering the question of how he presents and analyzes human knowledge Manuscript profile
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  23 - An Investigation of Effective Individual and Behavioral Characteristics of New Technology-Based Firms' Managers
  Gholamreza Malekzadeh Azadeh Kiyani nejad
  In the paper effective individual and behavioral characteristics of the new technology based firms' managers in a supportive environment such as Science and Technology Parkas and Technology Incubators are investigated and based on the results of the research, effective More

  In the paper effective individual and behavioral characteristics of the new technology based firms' managers in a supportive environment such as Science and Technology Parkas and Technology Incubators are investigated and based on the results of the research, effective individual and behavioral characteristics for success of these managers and also their companies are presented. Also, in this study, researchers have tried to determine effective characteristics and indicators which are used in selecting and appointing the managers of such firms, and therefore improve the process of managers' selection. Sample firms are located in Khorasan Science and Technology Park (KSTP) which is one of the new supportive environments in the country. For this study, among the multiple personality characteristics and features, six individual and behavioral indicators were selected and highlighted which include: 1) confidence, 2) leadership abilities, 3) creativity and innovation, 4) participation and devolution, 5) human relationship skills and 6) internal control. Selection of these individual and behavioral indicators and characteristics are based on the results of the other researches and studies. After determining these characteristics through the review of literature, an evaluation questionnaire was designed and distributed to sample firms' managers and necessary information was obtained. By analyzing these results, the effective indicators and characteristics for success of managers were identified. The results shows that the first and sixth hypotheses of the research hypotheses are correct, i.e. confidence and internal controls are most effective indicators for success of these firms' managers. This research has not considered Employees' satisfaction. Manuscript profile
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  24 - Investigating the Mediating Role of Organization-Based Self-Esteem in the Effect of Conscientiousness & Agreeableness on Task Performance & Organizational Citizenship Behavior in Employees of the National Iranian Drilling Company
  Mohammad Bagher  Kajbaf sima parizadeh Sahar  Savadkouhi Saba Gheysari
  The aim of this study was to, investigated the mediating role of organization-based self-esteem in the effect of conscientiousness & agreeableness on task performance and organizational citizenship behavior. The sample of study was 234 employees of the National Iranian More

  The aim of this study was to, investigated the mediating role of organization-based self-esteem in the effect of conscientiousness & agreeableness on task performance and organizational citizenship behavior. The sample of study was 234 employees of the National Iranian Drilling Company who were selected using stratified random sampling. In this study, was used standard questionnaires such as personality characteristics (NEO), job performance, organizational citizenship behavior, & organization-based self-esteem, & for analyzing data, was used Path Analysis Method. The research model test showed the good fitted of the model. Examination of the direct effects indicated that conscientiousness & agreeableness have a significant & positive effect on task performance, organizational citizenship behavior, & organization-based self-esteem, & organization-based self-esteem has a significant & positive effect on task performance, & organizational citizenship behavior. Also, the indirect effects test showed that organization-based self-esteem has mediating role in the effect of conscientiousness & agreeableness on task performance & organizational citizenship behavior. Accordingly, with regard to variables such as conscientiousness, agreeableness & increase of organization-based self-esteem, the rate of task performance, & employees’ organizational citizenship behavior could be increased. Manuscript profile
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  25 - Rereading Suhrawardi’s Illuminationist Philosophy in the Light of Pierre Hadot’s Philosophical Model: Philosophy as a Way of Life
  Amir Abbas  ‘Alizamani Zahra  Rastakhiz Ghasroaldashti
  Pierre Hadot (1922-2010), the contemporary French philosopher showed the dynamism and true life of philosophy in philosophers’ everyday life through presenting a philosophical model, called Philosophy as a Way of Life, which is the product of his several years of resear More

  Pierre Hadot (1922-2010), the contemporary French philosopher showed the dynamism and true life of philosophy in philosophers’ everyday life through presenting a philosophical model, called Philosophy as a Way of Life, which is the product of his several years of research in the field of ancient philosophy. In this paper, the writers have tried to analyze and interpret Suhrawardi’s Illuminationist philosophy based on this model. Accordingly, in the first part, in addition to introducing the mentioned model, they explain its important elements such as the philosophical language of spiritual practice and its place in studying philosophical schools pursuing spiritual guidance. The second part provides an analysis and interpretation of the Illuminationist philosophy in the framework of this model. Therefore, it initially propounds the basic principles of Suhrawardi’s school regarding light, the hierarchy of lights, the soul and its significance, the world of Ideas and its necessity, epistemology, and ontology. Discussing the fundamental principles of Illuminationist philosophy helps to specify the way of life and its elements and features in this school in relation to the philosophical model of “Philosophy as a Way of Life”. Since Suhrawardi’s Illuminationist philosophy bears a tight unity with gnosis and spiritual wayfaring, it is difficult to perceive it philosophically and to demonstrate its structural coherence in explaining various philosophical problems. Through presenting certain strategies, Hadot’s model enables researchers to develop a coherent and comprehensive perception of the problems propounded in this philosophical-gnostic school and the way of life it advocates. Manuscript profile
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  26 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
  Hossein  Qasemi
  Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged More

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

  The philosophical psychology of Muslim thinkers in the sixth and seventh centuries (AH) was influenced by Ibn Sina’s discussions of the soul. However, the difference was that Ibn Sina tried to demonstrate only the immateriality of the rational faculty. Nevertheless, after him, some thinkers focused on interpreting the immateriality of all levels of perception in the soul. Following Ibn Sina, Nasir al-Din Tusi considered the rational soul to be a substance separate from matter as well as a simple and spiritually originated entity which, in the course of its development enjoys an administrative relation to the body. Based on the belief in the concomitance of immateriality and immortality, Tusi demonstrated the immateriality of all the perceptive levels and subsistence of rational souls by employing solid intellectual arguments. He also believes that the soul and body affect each other, and neither the corruption of the body nor any other factor can cause the annihilation of the simple and immaterial rational soul. However, Fakhr al-Din Razi has a dual theory of the nature of the soul and its relationship with the body. Sometimes, like Islamic philosophers, he views the soul as an immaterial substance drawing on Ibn Sina’s arguments in order to demonstrate its immateriality and, sometimes, like most Islamic mutakallimun, he introduces the soul as a subtle entity which dominates the body in the light of the power of Almighty God. Manuscript profile
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  28 - 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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  29 - The Body-Soul Relation in the Transcendent Philosophy and Ibn Arabi’s School
  Mohammad Miri
  There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. More

  There are several similarities between the philosophical view of the Transcendent Philosophy and the gnostic view of Ibn Arabi’s school of the quality of the body-soul relation. Both of them, based on certain considerations, believe in the oneness of the body and soul. At the same time, while accepting the existence of a huge gap between the rational soul and corporeal body, they emphasize that the existence of the steam-like spirit is not enough to establish the body-soul relation and argue that the existence of an Ideal body and level, which stands between the steam-like spirit and rational soul, is necessary for this relation to be realized. Accordingly, based on the views of both schools, the intellectual and rational soul possesses three bodies which appear alongside each other vertically. That is, it first belongs to the Ideal body, then to the steam-like spirit, and then to corporeal body. In other words, the rational soul administers the corporeal body through two intermediaries, namely, the Ideal body and the steam-like spirit. Moreover, both the Transcendent Philosophy and Ibn Arabi’s school explain the place of the rational soul, Ideal body, steam-like spirit, and corporeal body as the levels of the microcosm and the correspondence of each with the levels of macrocosm based on the principle of the “correspondence of macrocosm and microcosm”. Manuscript profile
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  30 - Psychology in Ibn Sina and Ibn Miskawayah
  Seyyed Ahmad  Hosseinee Maryam  Gomari
  The most important basis of Ibn Miskawayah’s philosophy of ethics is his psychology. In his discussions of ethics, he intends to introduce the exclusive characteristic of human beings; he demonstrates that there exists in Man something superior to the corporeal body, na More

  The most important basis of Ibn Miskawayah’s philosophy of ethics is his psychology. In his discussions of ethics, he intends to introduce the exclusive characteristic of human beings; he demonstrates that there exists in Man something superior to the corporeal body, namely, the soul. By means of their rational soul, human beings can attain a transcendent life as befits the station of being a human. In order to present his view of the quality of Man’s access to happiness, Ibn Miskawayah initially proves the existence of the immaterial human soul and then explains its exclusive features. However, since a comparative study contributes to a better understanding of philosophical theories, the writers have introduced Ibn Miskawayah’s psychological theories in comparison to those of Ibn Sina. The present paper examines the concept of the soul in the views of these two distinguished philosophers and also refers to the whatness of the soul, existence, origination, the soul-body relation, and the faculties and subsistence of the soul. Manuscript profile
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  31 - A Critical Evaluation of Ibn Sina’s Arguments on the Presential Perception of Essence
  somayyeh ajalli sahar kavandi
  According to Islamic philosophers, the soul’s self-perception is of the type of presential knowledge. In other words, the soul’s awareness of its own essence, unlike what Descartes states in his concept of Cogito, does not occur through external objects, body organs, or More

  According to Islamic philosophers, the soul’s self-perception is of the type of presential knowledge. In other words, the soul’s awareness of its own essence, unlike what Descartes states in his concept of Cogito, does not occur through external objects, body organs, or soulish acts. Rather, the soul perceives its self free from its acts and states and with no reliance on the activities of material body. The prominent Islamic philosopher, Ibn Sina, has posed different arguments in order to demonstrate this claim, the most important of which is the argument of “floating man” or “suspended man”. However, an evaluation of such arguments seems to reveal that they are not capable of demonstrating their claim and, under the best circumstances, they can merely prove the difference between the soul’s self-knowledge and its knowledge of other objects. Therefore, it seems that either more solid arguments are necessary to demonstrate the soul’s independence in self-perception or the soul should not be considered independent of the body and, particularly, the brain in this regard. Manuscript profile
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  32 - 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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  33 - Heraclitus, Ethics, and Knowledge
  Majid  Mollayousefi Maryam  Samadieh
  Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was fo More

  Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was formed. Heraclitus was under the influence of two traditions of his time. The first was the influence of Homer and early poets and philosophers, such as Solon, Bias of Priene, and the like, who were distinctively characterized by believing in human-like Gods or anthropomorphism. The other was the influence of a new scientific and technical tradition which was developed during the same century in Miletus under the influence of some figures such as Thales and Anaximander, who were mainly concerned with cosmology, that is, an understanding of the quality of the creation, survival and, finally, annihilation of the world order. In fact, Heraclitus’s philosophy can be viewed as a bridge between these two different traditions. Since he considered the world order and human order to be the same, it can be said that his main purpose and concern was explaining the status of human beings in the physical world and not the physical world itself. The ethics of Heraclitus, similar to those of other ancient Greek philosophers, described a kind of ethics of virtue, the core of which comprised virtue and happiness. In the field of virtue, he dealt with both moral virtues and intellectual virtues. Regarding moral virtues, through distinguishing bodily joys from non-bodily joys, he ultimately rejected excessive acts and introduced moderation in joys as the criterion for human behavior. With respect to intellectual virtues, Heraclitus also relied on the knowledge of wisdom and acknowledged that wisdom does not simply mean to have vast knowledge; rather, it means a kind of conscious and well-scrutinized knowledge which conforms to logos. As a result, he mainly emphasized intellectual rather than ethical virtues. Finally, he viewed man’s happiness a result of knowing and behaving in line with logos. Manuscript profile
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  34 - Truth of Man and the True Man in Abulhassan ‘Amiri and Mulla Sadra
  Hassan  Rahbar
  The discussion of man’s existence and his truth and station in the world of creation has always attracted the attention of philosophers as one of the important philosophical issues. Muslim philosophers have also dealt with the problem of man in their discussions. The fu More

  The discussion of man’s existence and his truth and station in the world of creation has always attracted the attention of philosophers as one of the important philosophical issues. Muslim philosophers have also dealt with the problem of man in their discussions. The fundamental point in philosophical anthropology is to speak about the truth of man as a distinct and chosen existent among all others. Abulhassan ‘Amiri Nishaburi, the Iranian Muslim philosopher, is one of the thinkers who has posed certain discussions regarding the truth of man in his philosophical works. As a result, here the writers have compared his views in this regard with those of Mulla Sadra as a distinguished philosopher with some novel theories about the truth of man. In doing so, they have tried to analyze their ideas and reveal their points of agreement and disagreement. Here, their conception of man as a creature of God composed of soul and body, their conception of the soul as the truth of man and, as a result, their opposition to materialistic approaches can be considered to be among their common points. On the other hand, their views concerning the body-soul relationship and its quality can be viewed as their points of difference. Mulla Sadra believes that the body-soul relationship is a necessary and ontological one, and introduces the steam-like spirit as the mediator between the two. Then, by posing the theory of corporeal origination, he provides a more comprehensive theory. Nevertheless, ‘Amiri considers this relationship to be an accidental one and does provide a clear explanation to justify his position in this regard. It is emphasized that both of them conceive of the intellect as one of the levels of the soul, the element distinguishing man from other existents, and the criterion for the truth of man. Manuscript profile
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  35 - Ibn Sina and the Problem of the Immortality of the Soul
  Ghasem  Purhassan
  Unlike the prevailing idea, Ibn Sina is neither a loyal advocate of Aristotle nor a mere commentator of his ideas. He is an independent, distinguished, and Muslim Iranian philosopher. In the light of the criticisms targeted at Greek philosophy and Aristotle’s ideas, Ibn More

  Unlike the prevailing idea, Ibn Sina is neither a loyal advocate of Aristotle nor a mere commentator of his ideas. He is an independent, distinguished, and Muslim Iranian philosopher. In the light of the criticisms targeted at Greek philosophy and Aristotle’s ideas, Ibn Sina intended to develop a new form of epistemology and lay the foundations of oriental philosophy. One of the controversial issues among thinkers is the problem of the soul and its trans-substantiality, immateriality, and immortality. Ibn Sina considers Aristotle’s ideas in this regard to be inadequate and contaminated with defects, mistakes, and confusion. Through criticizing Aristotle’s definition of the soul, Ibn Sina tries to introduce a novel approach to the problem of the soul, while rejecting the arguments of survival and finally devising a new theory concerning the immortality of the soul. The purpose of the present paper is to explore Aristotle’s ideas and Ibn Sina’s objections to them and also reveal the latter philosopher’s innovative ideas concerning the problem of the soul. The writer tries to demonstrate that Ibn Sina’s achievement regarding the issue of the soul and body is, in fact, a new solution to this problem. He also aims to show that it is a mistake to assume that Islamic philosophers still continue to follow Aristotle’s ideas. Ibn Sina must be considered as a pioneer in fundamental arguments on the subject of the soul and its immateriality. Manuscript profile
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  36 - Substantiality of the Soul in Ibn Sina and Mulla Sadra
  Maliheh  Saberi Najafabadi
  One of the important problems of Islamic philosophy is the demonstration of the substantiality of the soul. In spite of their agreement concerning the substantiality of the soul, Mulla Sadra and Ibn Sina have some basic disagreements in the interpretation and explanatio More

  One of the important problems of Islamic philosophy is the demonstration of the substantiality of the soul. In spite of their agreement concerning the substantiality of the soul, Mulla Sadra and Ibn Sina have some basic disagreements in the interpretation and explanation of this principle. The extent of these disagreements has also stretched to some critical issues such the explanation of the soul, its changes, and its relationship with other faculties, which are the focus of this paper. According to Ibn Sina, possible beings consist of two analytic-rational components, that is, existence and quiddity. He also maintains that the source of the division of categories, under which substance and accident fall, is quiddity itself. The difference between substance and accident also lies in the fact that existence is substance by itself, and existence is accident through the other. Therefore, the soul is an immaterial substance that performs voluntary administrative acts and perceives universal affairs. It has some branches or faculties through which it carries out its acts. In this approach, the differences among human souls, from their highest to lowest levels, are rooted in accidents, and no change occurs in their substance. In Mulla Sadra’s view, too, accident has no independence before substance, thus it is a dependent truth enjoying an existence depending on the other. Nevertheless, based on the principle of the principiality of existence, the criterion for individuation is existence; an existence which underlies the individuation of a subject and is the referent for substance itself and a referent for all accidents. In other words, it is a single existence that is a referent for man with various accidents. The soul is a substance commensurate with existence and enjoys an essential and graded existence the accidents of which are considered to be the grades of this truth. The soul’s faculties are its modes and grades, and the perfections attained by the soul originate in its unity with perceptive forms. Manuscript profile
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  37 - A Historical Glance at the Move from Self-Knowledge to Knowledge of God in Peripatetic and Illuminationist Philosophies
  Seyyed Mohammed Kazem  Alavi
  The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanat More

  The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanation and interpretation of this hadith was not taken seriously in earlier schools of Islamic philosophy. In fact, it was not until the early periods of the Schools of Shiraz and Isfahan up to the period of the dominance of the Transcendent Philosophy among contemporary thinkers that great attention was devoted to clarifying and interpreting it. This paper is intended to discuss the background of these explanations and analyses in two of the early schools of Islamic philosophy, Peripatetic and Illuminationist philosophies, and even in those preceding them. The interpretation of the hadiths on self-knowledge in Islamic philosophy is united with psychology. That is why its background is traceable to Greek philosophy. In books on Islamic philosophy, some ideas and words have been attributed in this regard to Greek early philosophers, who are considered to mark the beginning of writing the history of this issue. The narration of these hadiths and similar words began during the first periods of Islamic philosophy with Ikhwan al-Safa (Brethren of Purity). They mainly focused on the importance of self-knowledge and the immateriality of the soul, which is more prominent in the Peripatetic philosophy considering the significance of psychology and self-knowledge in this school. Through relying on these hadiths, Ibn Sina demonstrated the most important problem of self-knowledge, that is, the immateriality of the soul, and uses it as a religious confirmation of this point versus the view of mutikallimun as to the corporeality of the soul. In Illuminationist philosophy, given the fundamental status of the dimension of the epistemology of the soul, a more basic approach to the relationship between self-knowledge and the knowledge of God is observed. This approach is introduced as an argument in order to demonstrate the existence of God and His attributes; it is an argument which is indeed superior to other arguments. What is clearly witnessed in this historical process is an interpretation referring to the possibility of self-knowledge and the possibility of the move from that knowledge to the knowledge of God, which is considered to be gradational in its most Illuminationist explanation. Manuscript profile
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  38 - A Different Version of Immortality in Plato’s Symposium
  Hamidreza  Mahboobi Arani
  A well-established and common view in Plato’s philosophy is that the immortality of the soul after death is a persistent and fixed type of immortality. The human soul, or at least an important part of it, which is the same intellect, is a substance of a different type a More

  A well-established and common view in Plato’s philosophy is that the immortality of the soul after death is a persistent and fixed type of immortality. The human soul, or at least an important part of it, which is the same intellect, is a substance of a different type and from a different world, which remains alive after death. However, Plato’s Symposium portrays a perspective of immortality that, through creating a phenomenological image of the soul and attributing the tendency for immortality to Eros, considers the soul to be vulnerable to change. Hence, he maintains that the immortality of the soul is different from the common sense interpretation of this concept. The present paper argues that, in order to understand and interpret Plato’s intended meaning of immortality in Symposium, it is necessary to pay careful attention to some of his remarks in this regard, as well as to his discussions of birth and education, and remembrance and reminiscence. In this way, one could infer a dynamic and creative model of immortality which neither necessitates the after-death subsistence of the identical soul, which enjoys the passive and stagnant introversion of the Ideas, nor presupposes the existence of a soul of another type. The present paper, while referring to and describing Plato’s four-fold model of immortality, explains their important, similar, and, in some cases, different characteristics. It also demonstrates that this immortality is in permanent unity with the creation of certain words regarding true virtue or its images and life in the memory of future generations and indirectly affects the world affairs. Manuscript profile
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  39 - A Critique of Innate Ideas in Descartes’ Philosophy Based on Sadrian Principles
  Maryam  Samadieh عبدالرزاق  حسامی فر
  Descartes believed in the existence of innate ideas in human beings. He maintained that the idea of God is the most important of such ideas which He, similar to a dexterous craftsman, has imprinted on our primordial nature (fitrah). The interpreters of Cartesian philoso More

  Descartes believed in the existence of innate ideas in human beings. He maintained that the idea of God is the most important of such ideas which He, similar to a dexterous craftsman, has imprinted on our primordial nature (fitrah). The interpreters of Cartesian philosophy have adopted various methods to interpret the place of innate ideas in Descartes’ philosophy. Based on one of these interpretations, these ideas potentially exist and are present in the soul prior to experiencing them, and their appearance and actuality comes after their sense perception. However, based on another interpretation, the innateness of ideas does not necessarily indicate their permanent presence in the mind as, in this case, no idea can ever be innate. Rather, it means that we are capable of creating such ideas and can perceive their truth through sufficient mental and rational contemplation and needless of the knowledge acquired through the senses. It seems that the first interpretation conforms more to Descartes’ own view as to the potential existence and presence of such ideas. Accordingly, it is inferred that the existence of innate ideas in its Cartesian sense is not consistent with Mullā Ṣadrā’s philosophical principles because he denies the existence of any kind of concept and judgement prior to experiencing them in the mind. Moreover, based on Sadrian principles, the human soul is a corporeal substance void of any kind of concept and judgement at the beginning of its creation, but it gradually develops through its trans-substantial motion until it reaches the level of intellectual immateriality. Manuscript profile
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  40 - Subsistence of the Soul in School of Khorasan: Self-Knowledge in Mīrzā Mahdī Isfahānī, Shaykh Mujtabā Qazvīnī, and Ayatullah Murvārīd
  Ibrahim Alipour  Ghorbani Ghomi
  The School of Khorasan follows an anti-philosophy approach and believes in the separation of the fields of revelation, intellect, and gnosis from each other. It also attends to the surface meaning of religious texts and has a different view of the soul and its subsisten More

  The School of Khorasan follows an anti-philosophy approach and believes in the separation of the fields of revelation, intellect, and gnosis from each other. It also attends to the surface meaning of religious texts and has a different view of the soul and its subsistence. The advocates of this School believe that the soul is a delicate body which is different from the soul only in terms of its accidents. They also maintain that it receives certain perfections such as knowledge and intellect, which are luminar (nūrī), immaterial, single, and external realities, merely through Almighty’s blessing. Man will always remain a corporeal being not only at the moment of creation but also to the end of what they unite with. In the School of Khorasan, self-knowledge is a necessary introduction to demonstrating the subsistence of the soul so that immortality is considered to be secondary to the knowledge of the truth. The soul, which lives with the body in worldly life, continues its life in the intermediate world needless of the body and independently in a body-like form. However, it is returned to the worldly body in the Hereafter and is rewarded or punished alongside it. This view suffers from some problems as follows: 1) equating the soul with body requires spiritual and corporeal resurrections to refer to the same process; 2) the approach of this school lacks internal consistency at times, and some diversity and conflict of ideas can be observed there, and 3) some of the concepts and related problems have not been explained correctly. Following an analytic library method, the present study explains and evaluates the views of three prominent figures of this school regarding the truth of the soul and its subsistence. Manuscript profile
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  41 - Bilateral Relationship of Metaphysics of Light with the Dynamic World and Illuminationist Psychology in Dionysius and Suhrawardī
  Abdolreza Safari
  The present paper basically hypothesizes that the recent Neoplatonic philosophy is entangled with Christian and Jewish traditions. Accordingly, it would be possible to match Dionysius’ thoughts with those of Illuminationist and mystic philosophers, particularly Suhrawar More

  The present paper basically hypothesizes that the recent Neoplatonic philosophy is entangled with Christian and Jewish traditions. Accordingly, it would be possible to match Dionysius’ thoughts with those of Illuminationist and mystic philosophers, particularly Suhrawardī, in the world of Islam. In spite of their different religious and gnostic backgrounds, both Dionysius and Suhrawardī present the same metaphysical system that is based on the mysterious concept and creative role of light. The present study, while relying on the principles of this system, focuses on the similarities between their philosophies in three respects: metaphysics, psychology, and structures that lead to explaining the theorem of the illuminated universe. The author, on the one hand, intends to explain the core of this similarity based on the creative identity of light in order to reveal the emanated identity of the world and the effusion of light. On the other hand, he wishes to demonstrate the basis of their mutual metaphysical and Illuminationist relation to cosmology and fundamental principles of psychology and intuition. Based on the three-fold similarities of these two systems, three conclusions can be derived: 1- origination of the system of the world through emanation in divinity, 2- the reliance of the dynamic structure of the world on Illuminationist action in the whole world, 3- psychology of intuition as the basis of the deiformity of the soul in the world of lights. Nevertheless, the author shows that there is an obvious difference between the two thinkers’ metaphysical systems regarding the way the soul can attain devotion and deiformity. Manuscript profile
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  42 - Ontology of Imagination in Ibn Sina and Mulla Sadra
  Mohsen  Habibi
  The faculty of imagination is considered to be among the inner faculties of the soul by Ibn Sina and Mulla Sadra. Ibn Sina considered it material in nature, while Mulla Sadra maintained that it was immaterial, and both adduced some arguments to support their views in th More

  The faculty of imagination is considered to be among the inner faculties of the soul by Ibn Sina and Mulla Sadra. Ibn Sina considered it material in nature, while Mulla Sadra maintained that it was immaterial, and both adduced some arguments to support their views in this regard. In considering imagination as material, Ibn Sina had to deal with some serious philosophical problems such as corporeal resurrection and preservation of certain souls. While responding to his arguments, Mulla Sadra provided several arguments in order to demonstrate his own stand on this issue. On evaluating the arguments of these two philosophers, the author finds Mulla Sadra’s position to be more acceptable than that of Ibn Sina. Moreover, by confirming the immateriality of the faculty of imagination, Mulla Sadra had several achievements such as justifying the preservation of memory during old ages and some other meta-psychological problems and demonstrating ascension, corporeal resurrection, and subsistence of simple human souls, which Ibn Sina also sought to resolve. Therefore, it can be concluded that Mulla Sadra’s theory regarding the immateriality of imagination is more functional and can facilitate the process of adducing rational justifications and arguments for some religious beliefs. Manuscript profile
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  43 - An Analysis of the Meaning and Concept of Spiritual Health in Psychology and Mulla Sadra’s Philosophical Doctrines
  Abbas  Ahmadi Saadi
  The concept of spirituality as opposed to materiality and the material world constitutes the main principle of all revealed and non-revealed religions. True existence is spiritual in all religions. Spirituality means having great faith in the existence of transcendent a More

  The concept of spirituality as opposed to materiality and the material world constitutes the main principle of all revealed and non-revealed religions. True existence is spiritual in all religions. Spirituality means having great faith in the existence of transcendent and supernatural truths, which, in Mulla Sadra’s view, have their origin in the unique existence of Almighty Truth. Such a belief grants a specific color and direction to human behaviors and various angles of life, so that individuals will never consider their own being or that of others and the world to be in vain. Rather, it fills them with a pleasant feeling of satisfaction. This concept is not limited to the holy doctrines of a specific religion in psychology, and it is not opposed in this field, either. Based on the principles of his Transcendent Philosophy regarding psychology and the mutual body-soul relation, Mulla Sadra believes that behaviors, physical acts, sciences, and human awareness exercise a profound influence over the human soul and spirit and finally determine their fate in the process of the trans-substantial motion and becoming. Accordingly, one’s spiritual and inner health depends on their awareness and behavior. The science of psychology, particularly humanistic psychology, greatly emphasizes the critical role of spirituality in organizing individuals’ life, character, and behavior. According to some existentialist psychologists, such as Frankl and Jung, mental or spiritual health comprises one of the important elements of a healthy personality. Manuscript profile
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  44 - A Response to an Old Problem about Mulla Sadra’s Encounter with Suhrawardi’s Arguments on Denying the Pre-Existence of the Soul
  Ali  Shirvani Mojtaba  Afsharpour
  There are some disagreements among philosophers on the pre-existence of the soul, that is, the existence of the soul before joining the body, whether it is originated or pre-eternal. Mulla Sadra maintains that the soul – the soul qua soul – originates in the trans-subst More

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

  Similar to other Islamic philosophers, Mulla Sadra views Man in the middle of the origin and the return. Accordingly, he speaks about the quality of their origination and return towards the Origin of all origins. Given his own particular philosophical principles, such as the principiality, gradation, simplicity, and the trans-substantial motion of existence, he studies Man on the path of being and maintains that, as wayfarers of the path of existence, they travel from existence in existence, with existence, and towards existence. In this approach, human freedom, as a soulis habitus and moral virtue, has an ontological meaning that can be perceived in the light of theoretical and practical types of wisdom. According to Mulla Sadra, this level of existence can be attained by those human beings who, firstly, manage to develop a correct knowledge of existence and their own ontological truth from the viewpoint of theoretical wisdom and prepare their souls for receiving and observing true teachings from the supreme origins. Secondly, from the view point of practical wisdom, through having their rational faculty dominate their faculties of appetite and anger, they need to establish a balance in satisfying the demands of these faculties. A divine philosopher is the same true believer who has succeeded in attaining the end of theoretical wisdom, that is, the light and end of practical wisdom or the same open-mindedness. Freedom, which means liberation from all limitations, becomes manifest in its supreme meaning, that is, the same divine servitude that equals desiring and paying attention to the Absolute in a way that the wayfarer is freed from the ties of what is other than the Truth and is mortalized in the Truth. Manuscript profile
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  46 - A Comparative Study of Practical Faculty and Emotional Intelligence
  Najaf  Yazdani Ruhollah  Razini
  A theme which is commonly discussed in philosophical psychology and modern psychology is attaining the knowledge of the various dimensions of human existence through different methods. One of these dimensions is the non-cognitive dimension of human beings, which has bee More

  A theme which is commonly discussed in philosophical psychology and modern psychology is attaining the knowledge of the various dimensions of human existence through different methods. One of these dimensions is the non-cognitive dimension of human beings, which has been mentioned in philosophical psychology in the discussion of practical faculty. Today, it has attracted the attention of psychologists under the title of emotional intelligence (EI) or emotional quotient (EQ). Some philosophers advocate a cognitive approach and some a non-cognitive one to this faculty. Still, some of them basically deny the existence of an independent practical faculty. Among the interpretations provided for Man’s practical faculty, the non-cognitive interpretation seems to be the correct one. In psychology, too, some capacity-based, non-cognitive, and competency-based models have been developed for EQ. From among them, the second and third models are more consistent with the selected interpretation of practical faculty in philosophy. The non-cognitive dimensions of human beings affect many human acts, and even their epistemological dimensions are sometimes influenced by their non-ideological aspects. Therefore, it is of great importance to study modern psychologists’ views of EQ and compare them with old psychological discussions of practical faculty. By comparing the views regarding this dimension in the two realms of modern psychology and philosophical psychology, this paper demonstrates that one of the important dimensions of Man’s development is the non-cognitive one, attaining a thorough knowledge of which can provide us with a more complete knowledge of human beings. Manuscript profile
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  47 - A Critical Reading of the Relationship between Imagination and Act: Sadrian Thought versus the Modern Philosophy of Act
  Roohallah  Daraei Tuba  Kermani
  One of the main problems of the philosophy of act is the explanation of the quality of the realization of human voluntary acts. A study of the ideas of Mulla Sadra, who has dealt with the whatness and functions of imagination following a new approach in his school of ph More

  One of the main problems of the philosophy of act is the explanation of the quality of the realization of human voluntary acts. A study of the ideas of Mulla Sadra, who has dealt with the whatness and functions of imagination following a new approach in his school of philosophy, reveals that, given the diffusion of the final cause and causal role of imagination and the imaginal faculty in acts, we can present a causal and rational explanation of voluntary acts and other-worldly bodies. A comparison of Mulla Sadra’s view and Davidson’s theory, known as the dual theory of “belief-desire”, indicates that this theory fails to provide a comprehensive explanation for the human voluntary actions. This is because, through ignoring the causal role of imagination and the imaginal faculty in voluntary acts, it has not provided an all-inclusive account of the acts that are influenced by imagination and imaginal faculty. Moreover, this theory considers belief to be one of the basic elements of all acts while affirmative belief does not have this function for all acts. For Mulla Sadra, philosophical psychology is a general title for the discussions about the accidents and acts of the soul, and what we call the philosophy of act is a sub-category of this discipline. He has tried to present a consistent and well-reasoned theory including the intention-act-agent relation through expanding and promoting the theory of faculties to the theory of the modes of the soul based on his own specific ontological theories, such as “the union of the intellect and the intelligible”, “the union of the object of desire and the willing”, “the union of imagination and the imagined”, “the theory of gradation”, “the trans-substantial motion of the soul”, and the belief in the diffusion of causality, including the spread of the final cause in the world of being. Manuscript profile
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  48 - Necessary Conditions for the Realization of the Union of the Intellect, the Intelligent, and the Intelligible in the Transcendent Philosophy
  Mohammad Mehdi  Gorjian Mojtaba  Afsharpour
  The principle of the union of the intellect, the intelligible, and the intelligent is one of the most important principles of the Transcendent Philosophy. It was a philosophical problem long before the history of Islamic philosophy, but Muslim philosophers have adopted More

  The principle of the union of the intellect, the intelligible, and the intelligent is one of the most important principles of the Transcendent Philosophy. It was a philosophical problem long before the history of Islamic philosophy, but Muslim philosophers have adopted different approaches in dealing with it. Mulla Sadra, in addition to accepting this principle, made great efforts in order to demonstrate it and, in doing so, benefitted from the divine blessing. Moreover, owing to the fundamental principles of his own system of philosophy, he founded a new approach for explaining this principle at two levels which brought in its wake several important results. The acceptance of the idea that the rational soul wishes to become identical with its own intelligible at the time of absolute intellection initially seems to be impossible, and the human mind hesitates to accept any convincing proof in this regard without some necessary preparation and introductory explanations. That is why the writers have not examined the related proofs and arguments concerning this principle. Rather, they have presented eleven necessary premises before demonstrating it. In doing so, in each section, they have explained the intention of the Sadrian philosophers who believe in the union of the intelligent and the intelligible. After analyzing these premises and necessary conditions, the mind is ready for accepting an argument that can prove the related claim. Manuscript profile
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  49 - Ontological, Anthropological, and Epistemological Concomitants of the Theory of the Union of the Intellect and the Intelligible
  Seyyed Morteza  Hosseini Shahroudi Zohreh  Salahshur Sefid Sangi
  The principle of the union of the intellect and intelligible is one of the important discussions in Islamic philosophy. The background of this principle in Islamic philosophy goes back to the translation of the book Uthulugia, and Mulla Sadra explained it based on some More

  The principle of the union of the intellect and intelligible is one of the important discussions in Islamic philosophy. The background of this principle in Islamic philosophy goes back to the translation of the book Uthulugia, and Mulla Sadra explained it based on some of his own philosophical principles such as the principiality of existence, gradation of existence, and the trans-substantial motion of the soul. He considers knowledge acquisition by the soul to be similar to the emergence of corporeal forms for matter. The soul unites with its cognitive forms in the same way that matter and form unite with each other. Through demonstrating the union of the intellect and the intelligible, Mulla Sadra presented a new theory of ontology, anthropology, and epistemology and, in this way, provided some new responses to the problems and questions before Muslim philosophers. It was in the light of this principle that he presented a new philosophical explanation for some problems such as the ontological perfection and gradation of the soul, embodiment of acts, the simple intellect, supra-intellectual immateriality of the soul, the unity of the soul with the active intellect, and the issues related to mental existence. Manuscript profile
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  50 - Is the Soul Light or Existence? A Study of Mulla Sadra’s Ontological Interpretation of Suhrawardi’s View of the Soul as Light
  Qasim  Pourhassan Ali  Babaei
  In his works, particularly in his glosses on Sharh al-hikmat al-ishraq, Mulla Sadra provides some interpretations of Suhrawardi’s ideas regarding the concept of light which are in line with the teachings of his own school of philosophy. In other words, they are based on More

  In his works, particularly in his glosses on Sharh al-hikmat al-ishraq, Mulla Sadra provides some interpretations of Suhrawardi’s ideas regarding the concept of light which are in line with the teachings of his own school of philosophy. In other words, they are based on ontological discussions. One of the most important of these interpretations is the interpretation of the soul or “I” as light in “existence”. Mulla Sadra’s views in such interpretations which also bear upon the soul as light in existence are based on equating light and existence. This is the case while, given the teachings of the Illuminationist philosophy, light in the sense intended by Suhrawardi cannot be equated with existence. In this paper, the writers initially explain Suhrawardi’s discussions and Mulla Sadra’s ontological readings regarding the concept of soul as light and Mulla Sadra’s ontological interpretations in this regard. Then they examine and criticize these interpretations at two stages: first, they investigate and criticize the theory of the sameness of light and existence; second, they examine and criticize the content of ontological interpretations. In addition to their foundationalism, the difference between Suhrawardi and Mulla Sadra’s interpretations of the soul is that in Illuminationist Philosophy, as a unique distinctive feature, philosophy begins with the soul; however, in Mulla Sadra’s school the knowledge of the soul is discussed in the realm of wisdom. When beginning with the soul, the term light is formed, while in Mulla Sadra’s philosophy the term existence, which already existed, is attributed to the soul and then interpreted. Manuscript profile
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  51 - 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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  52 - A Study of the Concomitants of the Psychological Aspect of the Theory of Ideas: Controversy in Mulls Sadra’s Defense of Ideas
  Ali  Shirvani Fatemeh  Razizade
  The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and fi More

  The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and finally accept it in general. However, they have often interpreted it within the framework of their own philosophical system. Mulla Sadra believes that he has presented an interpretation of the theory of Ideas based on his own philosophical principles which is completely compatible with Plato’s intention. The question is, given the fact that the theory of Ideas is inconsistent with Mulla Sadra’s philosophical principles from many aspects, such as those related to his psychology, was his philosophical endeavor successful? The present research aims to provide an answer to this question through analyzing and exploring the psychological concomitants arising from this theory. Here, after a thorough investigation of the psychological dimensions and concomitants of this theory and explaining Mulla Sadra’s view and defense in this regard, the writers portray the inconsistencies between the psychological principles of the Transcendent Philosophy and the concomitants of the Platonic theory of Ideas while providing a general explanation of Sadrian psychology. Following this, they question Mulla Sadra’s strict defense of this theory. Finally, they conclude that Plato’s belief in the pre-eternity of the soul, his theory of reminiscence of knowledge, and the restriction of his psychology to rational immateriality and its separation from corporeal body, versus Mulla Sadra’s theory of the corporeal origination of the soul and his belief in the acquisition of knowledge and the copulative existence of the soul are among the most important differences between the philosophical schools of these two philosophers. As a result, any attempt to reconcile their views with each other would be futile. Manuscript profile
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  53 - The Role of the Ideal Level of the Soul in Establishing the Soul-Body Relation in Mulla Sadra’s Philosophy
  Mohammad Miri
  Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a lin More

  Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a link between the rational and corporeal levels to be necessary. Mulla Sadra’s graded view of human existence led him, firstly, to introduce Man as having three supreme (rational), low (material), and mid (Ideal) levels. Secondly, he maintained that Man’s Ideal and imaginal level is the link connecting the two higher and lower levels. In order to explain the place of Ideal level in human existence, he resorts to the principle of the “conformity between the macrocosm and microcosm” and considers the two rational and Ideal levels in the human microcosm to be similar to the Heaven and Throne in the macrocosm. As acknowledged by Mulla Sadra himself, he is greatly influenced by gnostics regarding the discussion of Man’s Ideal level. Manuscript profile
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  54 - A Study of the Effect of Mulla Sadra’s View of the Soul on his View of Revelation
  Furugh al-Sadat  Rahimpoor Majid  Yaryan
  Mulla Sadra based his Transcendent Philosophy and psychology on some principles which, before him, had not received much attention as fundamental principles of a school of philosophy. The trans-substantial motion of the soul from matter to kingdom, gradation of existenc More

  Mulla Sadra based his Transcendent Philosophy and psychology on some principles which, before him, had not received much attention as fundamental principles of a school of philosophy. The trans-substantial motion of the soul from matter to kingdom, gradation of existence and the gradedness of the soul, the place of the world of imagination and the union of the soul with the Active Intellect are among these basic principles in Sadrian psychology. In this article, the writers explore the place of Mulla Sadra’s psychological principles in the knowledge of revelation and explanation of this process, as well as their impact on this field. From among the consequences of these principles we can refer to the kalami nature of revelation, its being impersonal and error-free, its being parallel with the intellect, and its continuity. Manuscript profile
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  55 - Spirit of the Theory of Reminiscence in Mulla Sadra’s View of Intellection
  Ali Asghar  J‘afari Valani
  In his explanation of perception, especially intellectual perception, based on his own philosophical principles, such as the principality and gradation of existence, commensurability of existence with knowledge and the trans-substantial motion, Mulla Sadra follows an ap More

  In his explanation of perception, especially intellectual perception, based on his own philosophical principles, such as the principality and gradation of existence, commensurability of existence with knowledge and the trans-substantial motion, Mulla Sadra follows an approach different from that of his predecessors. On the other hand, he considers Plato’s theory of the pre-eternity of the soul in line with his own view of the corporeal origination of the soul based on its creation in the world of separate beings. The reason is that this creation in the world of separate beings and immaterial intellects is not in a particular and imperfect form. Rather, in the arc of descent, the soul enjoys corporeal origination along with the body’s trans-substantial motion and returns to the world of intellects in the arc of ascent. This ontological process is the same as an epistemological one. Accordingly, the soul observes the world of intellect through intellectual perception; the same world in which it enjoyed a rational existence at the beginning of the arc of descent. Given the intertwinement of ontology and epistemology in Mulla Sadra’s philosophy, as the development of the human soul in the worlds of existence is followed by its ontological development, moving from each world to the next one is followed by the perfection of perception, from the sense and imaginal perception to the intellectual one. Regarding intellectual perceptions, unlike sense and imaginal perceptions, Mulla Sadra believes in the flow of intellectual concepts from immaterial intellects into the soul and the soul’s contemplating them from a distance. Therefore, although Mulla Sadra does not agree with Plato’s theory of reminiscence, his particular view of intellectual perception can be a kind of reminiscence and recollection. However, given the differences between the philosophical principles of Plato and Mulla Sadra, we cannot consider them to be completely compatible with each other. Manuscript profile
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  56 - A Comparative Critical Study of the Origination of the Soul in Mulla Sadra and Ibn Sina
  Davood  Mohamadiany
  In the field of psychology in Islamic philosophy, there are two theories on the origination of the soul. Ibn Sina posed the theory of the spiritual origination of the soul and Mulla Sadra propounded the theory of the corporeal origination of the soul. However, contrary More

  In the field of psychology in Islamic philosophy, there are two theories on the origination of the soul. Ibn Sina posed the theory of the spiritual origination of the soul and Mulla Sadra propounded the theory of the corporeal origination of the soul. However, contrary to Mulla Sadra’s idea, by the immateriality of the soul at the time of origination, Ibn Sina never meant complete immateriality at the level of practical intellect. Accordingly, it appears that Mulla Sadra’s objections to Ibn Sina are not justified and can be responded to. Likewise, by the corporeality of the soul at the time of origination, Mulla Sadra does not mean that the soul is a body or a type of corporeal thing. Rather, he means that, at the moment of origination, the soul is at the level of potential intellect, at the highest level of corporeality, and at the lowest level of immateriality. There are also some other pieces of evidence that bring the ideas of these two philosophers closer to each other. This paper intends to compare their views regarding the origination of the soul. Manuscript profile
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  57 - 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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  58 - 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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  59 - 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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  60 - Creativity of the Soul and its Anthropological Principles in the Transcendent Philosophy
  Fatemeh  Estesnaei Seyyed Morteza  Hosseini Shahroudi Jahangir  Masoudi
  In Mulla Sadra’s view the rational soul has been created in such a way that, immediately after having the knowledge and the will, it can actualize its intention as one of its own modes. However, this ability is of different stronger and weaker grades at different ontolo More

  In Mulla Sadra’s view the rational soul has been created in such a way that, immediately after having the knowledge and the will, it can actualize its intention as one of its own modes. However, this ability is of different stronger and weaker grades at different ontological configurations and levels of the souls. In the Transcendent Philosophy, the domain of the soul’s creativity is divided into two inner and outer fields. The inner field refers to the hidden worlds of the soul and the outer field contains nature and metaphysics. A clear example of inner creativity is the making of mental forms, and one example of external creativity is the miracles done by prophets and favorites of God. Some of the anthropological principles of creativity in the Transcendent Philosophy which are examined extensively in this paper include the immateriality of the soul, the immateriality of the imaginal faculty, being a knowing agent, simplicity of the soul, and the soul’s being a supreme paradigm. Accordingly, the human soul, as a divine existent who is the vicegerent and perfect manifestation of God Almighty, in addition to its internal creativity can be everything which is rationally manifested to its mind under its control and grant external existence to mental existents provided that it becomes identical with perfect immaterial things in terms of knowledge and act. Manuscript profile
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  61 - Depiction of a Pattern for Organizational Management Based on the Interaction between the Soul and Faculties
  Seyyed Ehsan Rafiealavy Mostafa Azizi Alavijeh
  Since Almighty God has created the human soul as a comprehensive example of all beings in the world, and also because the human soul rules and manages its realm similar to a powerful administrator and leader, this study, inspired by a philosophical approach to the soul, More

  Since Almighty God has created the human soul as a comprehensive example of all beings in the world, and also because the human soul rules and manages its realm similar to a powerful administrator and leader, this study, inspired by a philosophical approach to the soul, aims to revisit the patterns of the management of organizational behavior and supreme organizational acts. The reason is that one of the successful methods of portraying valid social structures is to benefit from the truth of the creation-centered fitrah (primordial nature). This paper explains the relationship between the soul and its faculties based on the psychological approaches of the Peripatetic and Transcendent schools of philosophy. Here, the writers clarify the theories of “conquer relation” and “gradation relation” and try to gain a new perspective of the relationship between the soul and its faculties as two models of management and leadership, called “delegated management” and “diffused management” and explain their features. Finally, they try to provide and explain a single model based on an integration of the mentioned models. Manuscript profile
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  62 - 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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  63 - The Relationship between Human Nature and Moral Responsibility in Mulla Sadra
  Mohammad Hosseinzadeh Azam  Ghasemi Mohsen  Javadi Hadi  Vakili
  The principles of the Transcendent Philosophy as well as empirical observations indicate that people are different from each other in their primary nature. This explains why they are different in terms of their free will and voluntary acts. The present paper investigate More

  The principles of the Transcendent Philosophy as well as empirical observations indicate that people are different from each other in their primary nature. This explains why they are different in terms of their free will and voluntary acts. The present paper investigates Mulla Sadra’s view of the effects of human nature on their voluntary acts and examines its role in accepting responsibility. The formation of human nature in Mulla Sadra’s philosophy is different from that in other schools of philosophy. In the Transcendent Philosophy, the human nature originates in the material mode of the soul, and the differences among the natures of different human beings are rooted in the differences among corporeal substances. The attachment of this affair to the necessity of the cause-effect relation is the reason why moral responsibility is not explainable in Mulla Sadra’s philosophy. This problem poses certain challenges to Sadrian practical wisdom, the most important of which is the challenge of explaining the system of duty and recompense. Manuscript profile
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  64 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  65 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  66 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  67 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  68 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  69 - انگارة‌ ملاصدرا از فلسفه‌
  Mansure  Rahmani
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  70 - Mulla Sadra’s View of Philosophy
  Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More

  In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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  71 - An Analytic Study of Mulla Sadra’s Responses to the Questions of Khwajah Nasir al-Din Tusi and Mulla Muzaffar Hossein Kashani about the Subsistence of the Soul
  Abollhasan  Ghafari
  The subsistence of the soul after its parting with the body is one of the most challenging problems in the field of philosophy. This problem has been discussed by both philosophers who consider the soul to be pre-eternal and immaterial and philosophers who believe in th More

  The subsistence of the soul after its parting with the body is one of the most challenging problems in the field of philosophy. This problem has been discussed by both philosophers who consider the soul to be pre-eternal and immaterial and philosophers who believe in the spiritual origination of the soul, and both groups have adduced various arguments in this regard. Khwajah Nasir al-Din Tusi, who is a Peripatetic philosopher, has posed the following question: Why, in the view of philosophers, are the body and bodily preparedness concomitant at the beginning of the origination of the soul but not at the stage of subsistence and separation? He has probed the response to this question in a treatise which he wrote about the subsistence of the soul. At the same time, he asked this question from his contemporary philosopher, Shams al-Din Khusrawshahi, but he did not receive a response. Mulla Muzaffar Hossein Kashani, who was contemporary with Mulla Sadra, asked him the same question, since it seems that the problem of the subsistence of the soul is apparently inconsistent with Mulla Sadra’s theory of corporeal origination. He provided a response to the question of Khwajah Nasir al-Din Tusi and Mulla Muzaffar on the basis of the fundamental principles of his own philosophy and defended the problem of the subsistence of the soul after its separation from the body. Manuscript profile
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  72 - Impact of Qur’anic Teachings on Suhrawardi’s Illuminationist Philosophy
  Qasim  Pourhassan Seyyed Mostafa  Babaei
  Obviously, all Islamic philosophers, affiliated with any of the three well-known philosophical schools, have been greatly influenced by Qur’anic teachings in the development of their philosophical thoughts. However, among them, Suhrawardi was the first Islamic philosoph More

  Obviously, all Islamic philosophers, affiliated with any of the three well-known philosophical schools, have been greatly influenced by Qur’anic teachings in the development of their philosophical thoughts. However, among them, Suhrawardi was the first Islamic philosopher who benefitted extensively from the Holy Qur’an in the development of his Illuminationist philosophy. His use of this heavenly Book is different from that of others both quantitatively and qualitatively (in terms of interpretation). He based many of his ideas, arguments, and judgments on the teachings of the Qur’an. Here, the authors have tried to briefly explain the impact of Qur’anic teachings on Suhrawardi’s Illuminationist philosophy with regard to the four categories of luminous wisdom, light of all lights, intellects, and the soul. This is because a detailed discussion of this topic demands sufficient time and extensive knowledge. Manuscript profile
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  73 - Shared Model of the Body-Centered Arguments of the Immateriality of the Soul in Ibn Sina and Mulla Sadra
  Majid  Yaryan Furugh al-Sadat  Rahimpoor Mehdi Emam Jome
  Some Islamic philosophers, such as Ibn Sina and Mulla Sadra, have dealt with the characteristics of the soul, including the demonstration of its immateriality, in their anthropological discussions. A study of the works of these two philosophers indicates that the positi More

  Some Islamic philosophers, such as Ibn Sina and Mulla Sadra, have dealt with the characteristics of the soul, including the demonstration of its immateriality, in their anthropological discussions. A study of the works of these two philosophers indicates that the positive arguments of the immateriality of the soul are all based on the negation of the characteristics of the body and bodily matter. In other words, they denote that the soul lacks bodily features and, hence, demonstrates that it is immaterial. For example, bodily matter enjoys quantity, position, change, divisibility, and finitude of acts; it is vulnerable to weakness, aging, and tiredness. Moreover, the knowledge of the body and its acts is of the acquired type and is conditioned by place and position. These two philosophers demonstrate the immateriality of the soul by negating and denying the above characteristics to it. Thus the knowledge of the soul and demonstration of its immaterial nature would be impossible without the knowledge of the body and disallowing any bodily features for it. In this paper, in addition to revising the arguments of the demonstration of the immateriality of the soul and determining the key place of the body therein, it has been tried to design and provide a general model entailing all such arguments. Manuscript profile
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  74 - Human Rational Soul in Rumi
  Nafise  Hashemi Golpaygani
  When discussing the rational soul, Muslim philosophers deal with certain problems such as the eternity or originatedness, immateriality or materiality, and the subsistence or annihilation of the soul after death. As a prominent Muslim gnostic, Rumi tried to provide some More

  When discussing the rational soul, Muslim philosophers deal with certain problems such as the eternity or originatedness, immateriality or materiality, and the subsistence or annihilation of the soul after death. As a prominent Muslim gnostic, Rumi tried to provide some answers to similar philosophical questions. However, it is noted that his approach was to some extent different from that of philosophers. In his view, the core of the problem was the perfection of the soul through wayfaring, abandoning the world of matter, and union with the Essence of the Truth at the level of oneness and divinity. Since knowledge is at the heart of gaining proximity to God, Rumi focused his efforts on defining the soul in the light of intuitive knowledge and explained the difference among human beings in terms of their specific differences. He believed in the union of the soul with the Essence of the Truth and maintained that this union has some effects on the soul. Manuscript profile
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  75 - 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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  76 - ‌ A Comparative Study of the Views of Farabi, Ibn Sina, and Aristotle of the Substantiality of the Soul and its Immateriality and Immortality
  Qasim  Pourhassan Hosein  Gholizadeh
  Aristotle believes that the soul is necessarily a substance and views substance as the main ontological concept of his philosophy. Accordingly, it is important to learn about his idea of substance in order to perceive his view of the materiality or immateriality of the More

  Aristotle believes that the soul is necessarily a substance and views substance as the main ontological concept of his philosophy. Accordingly, it is important to learn about his idea of substance in order to perceive his view of the materiality or immateriality of the soul. Aristotle received great attention in the tradition of Islamic philosophy, particularly, the Peripatetic philosophy, and the stance of Islamic thinkers with regard to the soul bears some direct or close relationship with his theories. Farabi and Ibn Sina agree with Aristotle’s different definitions of substance and its general division into sensible and insensible types. However, the fundamental differences between their ideas and those of this Greek philosopher have yielded certain consequences which are quite noteworthy. The main purpose of this study is to explore such differences and discover their ultimate views on the immateriality and immortality of the soul. Accordingly, the writers initially examine the words that Aristotle used in order to define the meaning of substance and, secondly, refer to the various works in which he discussed the concept of substance. Finally, they compare his ideas in this regard with those of Farabi and Ibn Sina. Manuscript profile
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  77 - A Critical Study of “Posteriority of the Soul’s Presential Knowledge to Certain Types of Acquired Knowledge”
  Ahmad حمداللهی اسکوئی
  In the view of some contemporary Sadrian philosophers (‘Allamah Tabataba’i and Murtada Mutahhari), at all stages of the emergence and acquisition of different types of knowledge for human beings, the soul’s presential knowledge is absolutely prior to any kind of acquire More

  In the view of some contemporary Sadrian philosophers (‘Allamah Tabataba’i and Murtada Mutahhari), at all stages of the emergence and acquisition of different types of knowledge for human beings, the soul’s presential knowledge is absolutely prior to any kind of acquired knowledge. In other words, any kind of acquired knowledge is realized for Man after the soul attains the presential knowledge of itself. Some contemporary Iranian thinkers believe in the opposite view and claim that the soul’s presential knowledge is the product of some types of acquired knowledge; nevertheless, a careful study of this view demonstrates that, firstly, the adduced arguments for the opposing standpoint is not free from fallacy and cannot prove the mentioned claim. Secondly, this view is in contrast to the necessary and sufficient conditions for the realization of presential knowledge. Accordingly, such a view cannot be confirmed. Manuscript profile
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  78 - A Study of the Views of Two Commentators (Meybodi and Mulla Sadra) of Hidayah al-Hikmah Concerning the First Emanated
  Maqsud  Mohammadi Mehdi  Najafiafra
  Both Qadi Kamal al-Din Meybodi and Mulla Sadra have written comments on the chapters of Tabi‘iyyat and Ilahiyyat of Abhari’s Hidayah al-hikmah and have often provided their own critical views of the existing ideas regarding the discussed problems, one of which is the pr More

  Both Qadi Kamal al-Din Meybodi and Mulla Sadra have written comments on the chapters of Tabi‘iyyat and Ilahiyyat of Abhari’s Hidayah al-hikmah and have often provided their own critical views of the existing ideas regarding the discussed problems, one of which is the problem of the first emanated. Meybodi has objected to considering the “intellect” as the first emanated relying on “the mentally-posited (negations and additions) modes as the origins of the emanation of multiple things from Almighty Necessary” and the “emanation of acts from the soul without the mediation of the body”. He believes that the soul can be directly emanated from the first origin. When rejecting Meybodi’s reasoning, Mulla Sadra states, “Initially, the realization of negations, similar to additions, regarding the truth of negative propositions is posterior to the realization of Almighty Necessary”, and “Secondly, the soul, as such, is accompanied by weakness and strength and needs the body in activity and disposition.” This view of Mulla Sadra about the soul’s not being qualified for being the first emanated is more consistent with the approach and principles of the Transcendent Philosophy as to the soul’s being “corporeally originated and spiritually subsistent” than with the approach and principles of the Peripatetic philosophy as to the soul’s being “spiritually originated and spiritually subsistent.” Manuscript profile
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  79 - 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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  80 - Interpretation of two Arguments of the Theory of Motion in Immaterial Things
  Seyed Hosain  Hosaini Musa  Malayeri
  Most Muslim philosophers – including the Peripatetics, Illuminationists, and Sadrians – have rejected the possibility of change and motion in immaterial things based on their own principles. However, during the last two decades, some authorities in the field of philosop More

  Most Muslim philosophers – including the Peripatetics, Illuminationists, and Sadrians – have rejected the possibility of change and motion in immaterial things based on their own principles. However, during the last two decades, some authorities in the field of philosophy have opposed this idea and argued for the possibility of motion and change in immaterial thing. This theory has attracted the attention of a number of academic centers, and some papers and books have been written on this subject. The proponents of this view have provided some arguments in its favor, and its opponents have rejected them. Following an analytic approach, this paper defends the theory of the existence of motion in immaterial things at two stages. Initially, the authors provide a response to the criticism targeting the main argument of this theory and defend its legitimacy; secondly, through resorting to the createdness of the soul, they present a new argument in its favor. Finally, they conclude that the mentioned theory is acceptable in the realm of rationality and reasoning and is superior to its counter-theory. Manuscript profile
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  81 - A Critical Study of Functionalism with a Glance at Mulla Sadra’s Self-Knowledge
  Reza  Safari Kandsari
  The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy the More

  The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy their own particular domains and features. Contemporary philosophers of the mind have also introduced a number of views in order to resolve the problems of substantial dualism. The theories of behaviorism and the identity of the mind and body deny the substantive nature of the soul and employ the words “mind” and “mental states” instead of the word “soul” and maintain that mental states are the same behavioral and brain-related states. However, while acknowledging the problems of dualism, the behavioral approaches, and the standpoint of the identity of the mind and brain, the advocates of functionalism provide an impartial interpretation of the mind (its being abstract or concrete) and believe that mental states are the same functional states which perform certain functional roles based on mental input and output and other mental states. Islamic philosophers and mutikallimun have also tackled the enigma of the soul and body and Plato’s substantial dualism. Ibn Sina and Suhrawardi deny the priority of the soul to the body (Platonic theory) but consider the essence of the soul and body to be immaterial and corporeal, respectively. Most mutikallimun reject the idea of the soul as an immaterial and self-subsistent substance and view it as a delicate kind of body. In line with functionalists, Mulla Sadra was well aware of the problems associated with considering the soul as an immaterial or corporeal substance and argued that the essence of the soul is not purely immaterial or material; rather, it is initially corporeal and then becomes immaterial through trans-substantial motion. He also stated that, based on the shadowy true unity, the soul is an intermediate world inclusive of both materiality and immateriality and becomes material and immaterial based on the states of its grades. Although both functionalists and Mulla Sadra reject the mind’s (the soul in Mulla Sadra’s view) being purely immaterial or corporeal, Mulla Sadra provided a more accurate explanation of the body-soul relation in comparison to functionalists, who hold a physicalist view of the mind. This is because he does not limit being exclusively to nature. Manuscript profile
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  82 - Mentally-Posited Being in Mulla Sadra
  Reza  Mollaei
  Mentally-posited things are the most important concepts in practical wisdom. The employment of the principles of Mulla Sadra’s Transcendent Philosophy, in line with the knowledge of the “being” of mentally-posited things, can open new horizons before contemporary practi More

  Mentally-posited things are the most important concepts in practical wisdom. The employment of the principles of Mulla Sadra’s Transcendent Philosophy, in line with the knowledge of the “being” of mentally-posited things, can open new horizons before contemporary practical wisdom. Following the approach of the Transcendent Philosophy, the present study aims to provide an answer to the question of whether the being of mentally-posited things is fake or whether, similar to true being, it has a share of truth and fact-itself. Another purpose of this study is to reveal their methodological effects. In order to provide an answer to the posed question, one must employ the principle of gradation and analyze Mulla Sadra’s views in the field of essential vice and virtue and perception of practical intellect. Accordingly, the author demonstrates that, firstly, mentally-posited being is a lower level of true being and not something opposite to it; hence, mentally-posited things benefit from fact-itself and are not merely some fake phenomena. Secondly, mentally-posited things’ share of fact-itself being is exclusively limited to those which rely on religion and intellect and not to any other kind of mentally-posited thing. Finally, the promotion of mentally-posited being to the subtle level of true being paves the ground for the possibility of using demonstrative methods in the realm of practical wisdom. Manuscript profile
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  83 - A Comparison of the Nature of Divine Word in Mutikallimun and Ibn Arabi
  Zohreh  Masoumi Fatemeh  Mohammad
  The question of whether the Divine Word is originated or pre-eternal has always challenged the minds of both the Mu‘tazilites and Ash‘arites. Gnostics refer to it as the Merciful Divine Breath, which is neither pre-eternal nor originated. The present paper discusses the More

  The question of whether the Divine Word is originated or pre-eternal has always challenged the minds of both the Mu‘tazilites and Ash‘arites. Gnostics refer to it as the Merciful Divine Breath, which is neither pre-eternal nor originated. The present paper discusses the quality of the Prophet’s receiving revelation, and how the Divine Word, irrespective of its originated or pre-eternal nature, is manifested in the mould of words. Some of the Mu‘tazilites believe that it is of the type of sounds and words, while a group of the Ash‘arites conceive of it as a soulish truth transferred through sounds and words. Ibn Arabi distinguishes between God’s Book and God’s Word and attributes the difference between its being Arabic or non-Arabic to the Book and not to God’s Words. He believes that the words of the Holy Qur’an belong to God and not the Prophet (s) and argues that their descent to his heart were in the verbal from; in other words, the Prophet (s) received the Qur’an in its present Arabic version and did not change any part of it. In his commentary on this holy Book, Qunawi also writes that the concrete existential form of the Qur’an is similar to its perceptive form, thus, the Qur’an is light (nur) by essence. Manuscript profile
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  84 - A Comparative Study of the Proofs of the Immateriality of the Soul in Demonstrating Imaginal Immateriality in the Views of Muḥaqqiq Ṭūsī and Mullā Ṣadrā
  Ahmad Abedi Arani Mohammad Reza  Karimi Vala Mohsen  Pirhadi
  One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immat More

  One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immateriality. Muḥaqqiq Ṭūsī has tried to prove the immateriality of the soul and has essentially propounded immateriality as an argument for demonstrating the subsistence of the soul. Although he has not referred to the demonstration of imaginal immateriality, some of the proofs he presents have the potential to be used in proving this kind of immateriality. On the other hand, he believes that the souls which have reached the level of rational immateriality also enjoy imaginal immateriality. Mullā Ṣadrā has also demonstrated the rational and imaginal types of immateriality in order to solve the problem of the subsistence of all souls and, basically, his attempts at demonstrating imaginal immateriality were at the service of demonstrating the subsistence of all souls. Some of Mullā Ṣadrā’s proofs are similar to those of Muḥaqqiq Ṭūsī. Mullā Ṣadrā believes that the application of some of these arguments to imaginal immateriality is perfect and, in addition to them, he also provides some independent reasons in order to demonstrate the rational and imaginal types of immateriality. Hence, through proving that the faculty of imagination is one of the levels of the soul and an immaterial thing by itself, he has managed to reason for the subsistence of the souls which have not moved forward from the level of imaginal immateriality. Here, the authors state that the arguments propounded by Muḥaqqiq Ṭūsī are capable of demonstrating imaginal immateriality and, accordingly, as Mullā Ṣadrā indicates, the subsistence of all human souls is possible in the light of demonstrating the imaginal immateriality of the soul. This has been clearly explained based on Sadrian principles; nevertheless, before Mullā Ṣadrā and in Muḥaqqiq Ṭūsī’s studies, imaginal immateriality can only be witnesses in those souls which have reached the level of rational immateriality. This argument cannot solve the problem of the subsistence of all human souls. Manuscript profile
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  85 - Place of Act in Man’s Existence in Mullā Ṣadrā
  Fateme Soleimani Darrebaghi
  One of the important problems in the field of anthropology is the place of “act” in Man’s existence and its role in attaining perfection. In Mullā Ṣadrā’s view, when a person performs an act, its truth is developed inside their soul so that thoughts and beliefs function More

  One of the important problems in the field of anthropology is the place of “act” in Man’s existence and its role in attaining perfection. In Mullā Ṣadrā’s view, when a person performs an act, its truth is developed inside their soul so that thoughts and beliefs function as origins of different tendencies and feelings in human beings. Therefore, external acts are manifestations of human thoughts, intentions, feelings, and tendencies; they do not directly affect the formation of the truth of human beings but only function as the manifestation of the truth of the human soul. In this way, the truth and inner nature of act is identical with soulish forms and habits, which in the hereafter create the Ideal and otherworldly body. In fact, human beings represent themselves in the outside world through their acts. Hence, Mullā Ṣadrā rejects the idea that act is the cause of the emergence of states and attributes in the soul and, in case of repetition, results in the development of soulish habits. He, rather, believes that act is the product of human states and tendencies and merely plays the role of an intermediary between the human soul and the external material world. However, acts indirectly affect the formation of new thoughts and, as a result, new emotions and dispositions. Manuscript profile
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  86 - An Analysis of the “Transcendence of Wisdom” based on Sadrian Self-Knowledge and Methodology
  Maryam Sadat Mousavi Mohammad Bidhendi Mohamad Mahdi Meshkati
  Mullā Ṣadrā’s school of philosophy is known as the Transcendent Wisdom. Mullā Ṣadrā prefers the term “wisdom” to “philosophy” and chooses “transcendence, which, in his view, enjoys a dynamic status, as the general direction of his philosophical structure. This point con More

  Mullā Ṣadrā’s school of philosophy is known as the Transcendent Wisdom. Mullā Ṣadrā prefers the term “wisdom” to “philosophy” and chooses “transcendence, which, in his view, enjoys a dynamic status, as the general direction of his philosophical structure. This point connects us to a system of factors which deal with the quality, direction, and nature of transcendence in this school. The present paper aims to clarify the process of creating this transcendence, as one of the several factors which contribute to the superiority of Sadrian wisdom, through investigating its psychological and methodological elements in two fields of the Origin and eschatology. Based on a Sadrian approach, if one seeks wisdom, they must become creative for themselves and in themselves and change their role from a spectator to a player in the realm of existence. Mullā Ṣadrā’s different view of the truth of the soul and expanding its perceptive levels are intertwined with methodology. This is because in his philosophy the knowledge of the soul is considered a method used in theology and eschatology. In his methodology, Mullā Ṣadrā begins with the recreation of concepts and, following a comprehensive and interdisciplinary approach, finds the correct method to be a combination of the intellect, transmission, and intuition. T’awīl (esoteric exegesis) and the use of a supreme language are among the other factors which are related to Mullā Ṣadrā’s specific methodology. Manuscript profile
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  87 - Human Soul: A Supreme Example of God in the Transcendent Philosophy
  Mojtaba  Afsharpour Mohammad Mehdi  Gorjian Mohsen Qomi
  One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in term More

  One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in terms of essence, attributes, and acts so that the knowledge of the soul could function as a means of attaining the knowledge of God in these three realms. However, it is noteworthy that God Almighty is pure from a like. Therefore, an example is different from a like. A careful study of Mullā Ṣadrā’s works reveals that he followed this theory seriously and tried his best to grant it a demonstrative nature. However, he never introduced it in a coherent and well-defined manner in a book or a chapter but dealt with its different dimensions in different chapters and works in relation to other discussions. Therefore, it is necessary to introduce this theory and the related interpretations in a coherent form. After some preliminary explanations regarding the Sadrian supreme example theory, this paper examines and analyzes the most important dimensions of the soul as an example of God and the related analyses in order to identify the most significant aspects of this feature of the human soul. Manuscript profile
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  88 - Sense Perception in Aristotle and Mullā Ṣadrā
  Muhammad Husein  Mokhtari
  The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and More

  The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and internal perception of the soul in his two treatises of On the Soul and On Sense and Sensibilia. Among the perceptive faculties of human beings and animals, sense perception holds a particular station. This is because one’s first encounter with the external world happens through this faculty. In order to clarify sense perception, he refers to and discusses the external faculties of the soul (touch, sight, taste, hearing, and smell) and the informative data they provide. He believes that sense perception must be intertwined with the intellect in order to result in knowledge. Muslim philosophers have also discussed sense perception and most of their views are similar to those of Aristotle. Through propounding the soul’s creation of forms, Mullā Ṣadrā distanced himself from Aristotle and managed to introduce a new theory in philosophical psychology. In this paper, the author examines and compares Aristotle’s and Mullā Ṣadrā’s approaches to the problem of sense perception. In doing so, he firstly defines the soul and its faculties and, then, investigates external faculties in the views of both philosophers. Finally, he deals with the important discussion of the epistemological aspect of sense perception. Manuscript profile
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  89 - 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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  90 - An Evaluation of the Common Interpretations of Fact Itself and its Whatness Based on Mullā Ṣadrā’s Final View
  Seyedeh Zahra  Mousavi Baygi Seyd Mohammad  Musavi
  One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with naf More

  One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with nafs al-amr (fact itself); however, they have provided different views and interpretations of this concept. The required data for the study were collected through the library method. After describing and analyzing them, while evaluating three famous views regarding the truth of fact itself, reporting the related criticisms, and emphasizing the incomprehensiveness of these views, the researchers try to demonstrate that fact itself means “God’s essential differentiated knowledge”. Their standpoint is in conformity with gnostic and Sadrian philosophical principles. Manuscript profile
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  91 - Ontological Functions of the Corporeal Dimension of Man in Mullā Ṣadrā’s View
  Hadi  Jafary Ali  Arshad Riahi
  Man’s corporeal dimension is of great significance from various angles in Mullā Ṣadrā’s anthropology. In this paper, the authors deal with one of its important dimensions, that is, its ontological functions. Mullā Ṣadrā has not allocated any independent section to the f More

  Man’s corporeal dimension is of great significance from various angles in Mullā Ṣadrā’s anthropology. In this paper, the authors deal with one of its important dimensions, that is, its ontological functions. Mullā Ṣadrā has not allocated any independent section to the functions of Man’s corporeal dimension in his works and has not even directly referred to it. However, these functions can be inferred from his views. A study of his works indicate that Man’s corporeal dimension performs some important functions from an ontological perspective. In this regard reference can be made to the following functions: developing belief, promotion and evolution of Man, having free will, performing opposite acts, completing mental and rational acts, constructing and improving the world, realizing the noblest order, granting identity to the soul, and developing the identity of the perfect Man and some apparently contradictory roles such as becoming the source of evil and the source of freedom from evil. This study, which has been conducted following the library and content analysis methods, in addition to demonstrating the significance and necessity of Man’s corporeal dimension in the world of creation, illustrates that the functions of this dimension have various aspects from an ontological viewpoint and pertain to a number of important realms in the world of being. Manuscript profile
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  92 - 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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  93 - A Critical Study of Ibn Sīnā’s Arguments on the Materialism of Particular Perceptive Experience with an Emphasis on the Problem of “Explanatory Gap”
  Ahmad Va’ezi Mehdi  Karimi
  By doubting the materiality of perceptions based on the problem of explanatory gap, a rational basis is provided for criticizing Ibn Sīnā’s arguments regarding the impossibility of the immateriality of particular perceptions, the demonstration of possibility, and also t More

  By doubting the materiality of perceptions based on the problem of explanatory gap, a rational basis is provided for criticizing Ibn Sīnā’s arguments regarding the impossibility of the immateriality of particular perceptions, the demonstration of possibility, and also the necessity of the immateriality of different types of perception. The material interpretation of particular perceptions – whether sensory or imaginal – is among Ibn Sīnā’s views in the ontology of perception. Through providing some arguments on the impossibility of the immateriality of particular perceptive experiences, he believes that the only possible state with respect to such experiences is their immateriality. On the other hand, hypothesizing the existence of a possible world in which a metaphysical state such as pain can be imagined in the absence of a neural process makes the distinction between mental state and neural process possible. This explanatory gap between them makes the immateriality of perception possible through negating the identity of these two phenomena. Given the distinction between physical and metaphysical states and the necessity of the immateriality of perception based on various philosophical arguments, the materiality of particular perception is debatable. Therefore, Mullā Ṣadrā’s idea of the immateriality of sensory and imaginal perception, similar to rational perceptions, presents a more comprehensive explanation of perception and the soul. This paper focus on a study of the whatness and ontology of particular perceptions, the discussion of which is subcategorized under the problem of the soul-body relation in the process of perception. Manuscript profile
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  94 - Effect of Celebrity Endorsement at Advertising on Compulsive buying: The role of the materialism mediator and the role of Self Confidence, desire to fashion and awareness moderator among young buyers
  zahra heidari fakhrieh Hamidianpour Majid Esmaeilpour
  Background: One of the types of purchases that today is an important social issue is the on compulsive buying that is the dark side of consumer behavior. Compulsive buyer try to hide their shopping activities because they are afraid that others will consider them to be More

  Background: One of the types of purchases that today is an important social issue is the on compulsive buying that is the dark side of consumer behavior. Compulsive buyer try to hide their shopping activities because they are afraid that others will consider them to be the ones who are constantly buying. This disorder along with initial pleasure, is usually associated with feelings of guilt and regret. Aim: The main goal of this study is to measure the effect of well-known advertisers on compulsive buying. In this research, the role of the level of consumer awareness, tendency to fashion and self-confidence as a moderator has been studied. Methodology: The current study is an applied research and regarding data collection is descriptive. The population in the present study includes all the young buyers of goods in the shops of the city of Bushehr who were chosen via non-random availability method. 385 questionnaires were evaluated. Structural equation modeling was used to analyze research data. The collected data was analyzed using the SPSS version 19 and Smart PLS softwares. Smart PLS is one of methods of the structural equation modeling Conclusions: The results this study show well-known affirmation of advertising has a positive and significant effect on materialism. Also, increasing materialism will also increase compulsive buying. In this study, the effect of consumer awareness on materialism was confirmed, but its moderator role was not confirmed. In addition, the moderating effect of low level of involvement in the relationship of consumer’perception and impulse buying was also confirmed, while the moderating effects of consumer’mood and time pressure in the relationship of consumer’ perception on the impulse buying was not confirmed. Findings showed that increasing mood tends to increase compulsive buying, and reducing self-esteem leads to an increase in compulsive buying. But the moderating role of the two was not confirmed. The innovation of this research is the contribution of this research to measuring the impact of each of the materialist variables, using well-known advertisers in advertising, self-confidence, awareness and willingness to consumer fashion on compulsive shopping. Manuscript profile
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  95 - A Critical Evaluation of Descartes’ Theory of Animal Mind Based on Sadrian Philosophy
  Armin Mansouri Habibullah Danesh Shahraki zahra khazaie
  Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has mad More

  Immaterial spiritual life for animals and their possession of mental capabilities have always been a controversial topic for debate among philosophers. The existence of certain similarities between animals and human beings, irrespective of all their differences, has made it difficult to provide an accurate explanation of the quality of animal life. Given his belief in the existence of two corporeal and immaterial intellectual substances for human beings, Descartes negates the existence of thought and intellection in animals for three reasons: lack of language, lack of creativity, and lack of awareness in animals. In other words, he only accepts the existence of corporeal life for animals and, thus, views animals as complex machines that lack mental life. This idea of Descartes is known as the “animal machine” notion. However, Mullā Ṣadrā analyzes animals in relation to the three material, Ideal, and intellectual levels of the world. Accordingly, he believes in the ideal immateriality of animal souls and explains mindfulness at the animal level based on this belief. Descartes’ animal machine hypothesis and the related three reasons are rejected based on the Ideal immateriality that Mullā Ṣadrā proves for animal souls. Manuscript profile
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  96 - A Comparative Judgement of the Views and Principles of Mullā Ṣadrā and Fakhr al-Dīn Rāzī on the Problem of Corporeal Resurrection
  Seyyed Ali  Razizadeh Seyyed Abbas Zahabi
  Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their More

  Both Fakhr al-Dīn Rāzī and Mullā Ṣadrā believe in corporeal resurrection; however, they follow different approaches in this regard. A comparison of their views shows similarities in some of their principles but fundamental differences in some others. The origin of their difference is their philosophical principles and, particularly, the discussions of “identical restoration of the non-existent” and “immateriality of faculties”. The rational demonstration of Fakhr al-Dīn Rāzī’s corporeal resurrection was based on his belief in identity with the identical restoration of the non-existent, which has led to some incorrect conclusions such as the materiality of the immaterial dimensions of the soul in the process of resurrection. On the other hand, in contrast to Fakhr al-Dīn Rāzī’s claim as to philosophers’ lack of belief in corporeal resurrection, Mullā Ṣadrā tried to prove it philosophically for the first time. Although his philosophical approach gave rise to some criticisms against him, the same approach was the secret behind his immunity against repeating the same mistakes committed by mutikallimun, including Fakhr al-Dīn Rāzī. Mullā Ṣadrā rejected the theory of the restoration of the non-existent and believed in other worldly and not elemental corporeal resurrection. Therefore, to demonstrate the restoration of individuals’ acts, he did not have to resort to mutikallimun’s theory of the “return of dispersed components” of human beings. One of the other differences between the views of these two philosophers concerns the problem of the multiplicity and immateriality of faculties. Both thinkers believed in the immateriality of the soul, but Fakhr al-Dīn Rāzī maintained that soulish faculties lack multiplicity and tried to bring it in line with the idea of the identical restoration of the non-existent. However, Mullā Ṣadrā believed that the solution to the problem of corporeal resurrection, similar to many other problems, must be sought in the specific method of the soul’s knowledge, particularly, the immateriality of imagination. This paper aims to explain and evaluate the fundamental differences between the views of Fakhr al-Dīn Rāzī and Mullā Ṣadrā regarding the problem of corporeal resurrection. Manuscript profile
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  97 - Manifestation of Sadrian Philosophy in Imam Khomeini’s Glosses on Qayṣarī’s Introduction
  Gholamreza Hosseinpour
  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul usi More

  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul using a philosophical language. Imam Khomeini has criticized Qayṣarī’s explanation in a commentary based on the Transcendent Philosophy. At the end of the same chapter, Qayṣarī has mentioned some points about the meaning of individuation and its types. In another commentary, Imam Khomeini has provided an accurate explanation of different types of individuation using a gnostic language. This meaning of individuation and its types as discussed by Qayṣarī has been almost completely propounded in the third chapter of the fourth level of general affairs in al-Asfār, which reflects the great influence of Ibn ‘Arabī’s gnostic tradition, in general, and Qayṣarī’s Introduction, in particular, on Mullā Ṣadrā’s philosophy. In Qayṣarī’s view, accidents must function as the differentia of substances while, in the view of Mullā Ṣadrā and, following him, Imam Khomeini, Substance is the differentia of substance and not accident. Qayṣarī believes that sometimes individuation is the same as essence and sometimes an addition to it. Nevertheless, Imam Khomeini maintains that individuation does not essentially apply to the essence of Almighty Truth because it is among the effects of attributive manifestations. However, what enjoys the oneness of all individuations is the supreme name and perfect Man. The main purpose of this paper is to provide an accurate explanation, analysis, and criticism of Qayṣarī’s Introduction and Imam Khomeini’s commentary on this work. Imam Khomeini has criticized Qayṣarī in one commentary based on the Sadrian philosophy and, in another one, has discussed his own standpoints based on, in fact, a part of al-Asfār. Manuscript profile
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  98 - Traditional analysis on the actual role of Imam Zaman
  Qasem  Tarkhan
  Divine law is a forgotten topic that has no place in theological research, especially in studies of Corona virus and the post- Corona world. The present article has tried to answer this question by referring to religious texts and using the library method in collecting More

  Divine law is a forgotten topic that has no place in theological research, especially in studies of Corona virus and the post- Corona world. The present article has tried to answer this question by referring to religious texts and using the library method in collecting information and descriptive-analytical method in inferring the view and ijtihad method in the functions and results and using divine laws, what is the role of Imam Zaman against Corona virus? On the one hand, the world is governed according to the causal system, which is inseparable, and on the other hand, the Imam is in the series of ultimate and actual causes of the world. The role of general and specific blessing of Imam Zaman should also be seen in a network of divine traditions; That is, the Imam plays a role in this system. According to the same system, in repelling or eliminating calamity, material causes must be used first; However, the function of material objects in repelling or eliminating the cause of spiritual calamity is not permanent and comprehensive; Secondly; The influence of spiritual factors is realized in the form of conditional and absolute law, in the former of which the existence of a condition and in the latter of the existence of expediency are central, and the role of His Holiness must be seen in this form. Manuscript profile
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  99 - Effectiveness of Social Problem Solving Strategies Training on Self-esteem in Second Grades of Guidance Schools Female Students
  Azam A Hosseini Kafi Abadi
  This study aimed to investigate the effectiveness of training social problem solving strategies on self-esteem in second-grade guidance schools female students in Yazd. The research design was quasi-experimental with pre-test, post-test, and control group. (Without inte More

  This study aimed to investigate the effectiveness of training social problem solving strategies on self-esteem in second-grade guidance schools female students in Yazd. The research design was quasi-experimental with pre-test, post-test, and control group. (Without intervention) and pcychological placebo group (except for intervention of social problem solving strategies). The population in this study comprised of second-grade guidance school female students in Yazd who were enrolled in school year 2012-2013. The sample of this study consisted of 67 students who were selected using multistage random cluster sampling and were assigned in three groups (experimental: N=20, control: N=20, and psychological placebo: N=27). As for self- esteem a pre-test was performed in all the experimental, control and placebo groups. Social problem solving strategies training was performed on experimental group in 10 sessions 60 minutes each. Following the experimental intervention, self-esteem of the three groups were measured again. Cooper Smith Self-esteem Inventory was used for measuring self-esteem. Analysis of covariance and Bonferroni Post hoc test were used to check the results. The results showed that in the experimental group social problem solving strategies training increased adjusted mean scores of self-esteem scores (P<0.001) and mean scores on the subscales of self-esteem, including total self-esteem and educational self-esteem, were increased. But this intervention could not increase adjusted mean scores of family self-esteem and social self-esteem. According to the research findings, social problem solving strategies training increased self-esteem. So this method can be used as one of the possible ways to increase self-esteem in the critical period of puberty. Manuscript profile
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  100 - 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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  101 - A Comparative Study of Muṭahharī’s Theory of Fiṭrah and Kant’s Practical Reason
  Omid Arjomand Ghasem Kakaie
  Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most signifi More

  Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most significant theories in Muṭahharī’s philosophical system. He maintains that Man possesses three levels of nature, instinct, and fiṭrah (primordial nature) and also divides fiṭrah itself into two parts: “fiṭrah of knowledge” and “fiṭrah of interest”. Most of Muṭahharī’s innovative ideas, particularly when explaining some topics “such as God, eternity of the soul, and ethics, have been presented in his discussions related to fiṭrah of interest.” On the other hand, as a distinguished and influential philosopher, Kant has criticized metaphysical issues, particularly problems in connection to God, immortality of the soul, and freedom, and transferred them to the realm of “practical reason” from theoretical reason. Muṭahharī’s theory of fiṭrah and, particularly, the discussion of fiṭrī interests and the related issues, such as demonstration of God, immortality of the soul, and ethics, are completely comparable to Kant’s theory of practical reason, specifically the discussion of the essential principles of practical reason, including freedom, eternity of the soul, and God. The purpose of this study is to compare Muṭahharī’s theory of fiṭrah and Kant’s theory of practical reason and to explain their common features, that is, the similarity of infinite perfection with supreme good, the similarity of their methods of demonstrating the eternity and God, and the similarity of their views as to status of philosophy of ethics. The author has followed a descriptive-analytic and comparative approach in order to conduct this study based on the data collected from these two thinkers’ works. Manuscript profile
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  102 - The concept of soul in the Mahabharata system
  Hamidreza  Barati Pour Ghorban Elmi Abdolhossein  Latifi Jamshid  Jalal Sheikhjani
  In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have d More

  In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have dealt with it according to their views and have expressed their opinions and reasons for that position. One of these challenging topics is the issue of soul or its fate. It is after separation from the body that has long been considered by them. All the historical traditions of India have accepted the basic hypothesis that there is a moving and vital aspect of man that distinguishes life from death and shows it in the form of a worm cycle in most schools, as in the schools of" Samkhaya" and" Vedanta", where, one is "the duality of denial of thought" (Porsche and Percret), and the other is "the unity of existence" (Atman and Brahman). This is also reflected in the Mahabharata system. In this article, we try to examine the concept of soul first in general in the religious literature of Hinduism and then specifically in the book of Mahabharata and answer the following questions: "What is the meaning and nature of the soul in Mahabharata?", and, "what is it's end?" For this purpose, we will analyze the concept of the soul in this book in an analytical way. Manuscript profile
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  103 - Problem of Immortality of the Soul in ‘Allāmah Ṭabātabā’ī’s Philosophy
  Ghasem  Pourhasan Hossein Kalbasi Ashtari Alireza  Kolbadinezad
  ‘Allāmah Ṭabātabā’ī’s view of the immortality of the soul is based on his monotheistic worldview. He has tried to respond to the most challenging discussions and objections in relation to the immortality of the soul regarding the problems of essential happiness and affl More

  ‘Allāmah Ṭabātabā’ī’s view of the immortality of the soul is based on his monotheistic worldview. He has tried to respond to the most challenging discussions and objections in relation to the immortality of the soul regarding the problems of essential happiness and affliction, cancellation, excommunication, and immortality in chastisement. Relying on rational principles and the Transcendent Philosophy and through benefitting from some principles including the principiality of existence, the graded trans-substantial motion, the unity of the truth of the soul and gradation of existence, ‘Allāmah Ṭabātabā’ī has provided a new interpretation of the resurrection and eternity of the soul. Through propounding the problem of eternity, the present paper aims to explain its relation to human purposes and ultimate goals, which are the same as the realization of the true totality of human beings in the light of the soul’s resurrection and eternity. In line with this purpose, the authors have discussed the innovative aspects of his view concerning immortality as well as its epistemological consequences and outcomes. They have also tried to respond to some of the objections raised against the immortality of the soul based on ‘Allāmah’s principles. Manuscript profile
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  104 - The effect of emotional regulation training on controlling the behavior of prisoners sentenced to retaliation in Yasuj prison
  Hassan RezvanMoghadam Moslem mortezapour Dariush  Babaei Seyed Hamid Razavi
  This study was a clinical trial with pre-test and post-test interventions with a control group. The statistical population of this study consisted of all prisoners sentenced to retaliation in Yasouj prison. Study and obtaining informed consent, 25 people were selected b More

  This study was a clinical trial with pre-test and post-test interventions with a control group. The statistical population of this study consisted of all prisoners sentenced to retaliation in Yasouj prison. Study and obtaining informed consent, 25 people were selected by convenience sampling method and participated in the project. The content of the training sessions, the emotional regulation training program based on the grass model at the prison level, was held during 4 one-hour sessions, then the collected data were analyzed using SPSS software and statistical tests. The results showed that the emotional regulation training program controlled the behavior of prisoners sentenced to retaliation in Yasouj prison, so emotion regulation and management with the necessary training, rational decision-making and control of impulsivity followed. Reassessment, problem-solving skills, effective and efficient communication, and anger management are positive and adaptive strategies that can be provided to individuals in the community through emotion regulation training, so it is suggested that these trainings be part of the skill. Living conditions, not only for prisoners but also for members of society, are commensurate with the desired age, gender and education and can play a high role in the reform and empowerment of individuals. Manuscript profile
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  105 - Analyzing of Henry Corbin’s view in Symbol Exegesis and Active Imagination role in understanding of Islamic Theosophical texts
  عبدالله  راز
  Theosophical texts are among the most important and considerable part of our heritage. These texts include useful experiments for today addressees. In different periods, interpreters and addressees according to different mind and knowledge fields had different views More

  Theosophical texts are among the most important and considerable part of our heritage. These texts include useful experiments for today addressees. In different periods, interpreters and addressees according to different mind and knowledge fields had different views about these works. Nevertheless it can be said that the way of texts exegesis is always opened. These texts must be reviewed according to different views in different ways. Also their teachings and their fluid mystical language are interpreted according to needs and mental fields and also internal tendencies of addressees and researchers. Manuscript profile
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  106 - بررسی تطبیقی نگاه سعدی و منوچهری به طبیعت
  خسرو محمودی
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  107 - 1
  Ahmad 1
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  108 - Family Cohesion and Parent Abuse: The Mediating Role of Domestic Violence, Marital Conflict, Self-Esteem and Resilience
  Zabihollah Abbaspour Razieh Nazarian Samani Khadijeh Shiralinia
  The aim of this study was to investigate the mediating role of domestic violence, marital conflict, self-esteem and resilience in the relationship between family cohesion and parent abuse in first and second grade male and female high school students in Shahrekord. The More

  The aim of this study was to investigate the mediating role of domestic violence, marital conflict, self-esteem and resilience in the relationship between family cohesion and parent abuse in first and second grade male and female high school students in Shahrekord. The statistical population of this study was all male and female high school students in Shahrekord and their mothers, 779 of whom were selected by convenience sampling. Instruments in this study were Parent Abuse Scale (PAP-bv), Parent Abuse Scale (PAP-gm), Child Exposure to Domestic Violence (VCED), Parental Marital Conflict Scale (PMCS), Samani Family Cohesion Questionnaire (SFC) Rosenberg Self-Esteem Scale and the Connor-Davidson Resilience Scale (CD-RIS). The model evaluation was made by path analysis method. The results of correlation coefficients showed that there were significant positive correlations between domestic violence and marital conflict and parent abuse, and that there were significant negative correlations between family cohesion, self-esteem and resilience and parent abuse. The final model showed good fitness. The results of path analysis showed that family cohesion has a direct and indirect effect on parent abuse through domestic violence, marital conflict, self-esteem and resilience. Manuscript profile
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  109 - Analysis of the Principles of Islamic Education in the Mystical Thoughts of Imam Khomeini(RA)
  jamshid Sadri hatef siahkoohian Seyed Hojjat  Mahdavi Saeedi Ahya Dakmaei
  The educational foundations of Imam Khomeini's mysticism are based on the Shari'a. In this mystical system, religious virtues are not separated from the virtues of mystical education. These virtues can lead man to both religious and mystical ethics. It is in religious v More

  The educational foundations of Imam Khomeini's mysticism are based on the Shari'a. In this mystical system, religious virtues are not separated from the virtues of mystical education. These virtues can lead man to both religious and mystical ethics. It is in religious virtues that the virtues of mystical education find meaning. The subject of mystical education has a very high status and status. Undoubtedly, one of the intellectual dimensions of the founder of the Islamic Republic, Imam, which is one of his most fundamental approaches, is the category of education and self-cultivation. God descends and ignores the ungodly powers; Therefore, he considered it necessary for all members of society to pay attention to this matter and considered it necessary for those who deal with educating people. mentioned. Imam's mystical training plays an important role in building transcendent human beings. Imam's mystical thought in the field of Islamic education and self-purification should provide implications for moral education with emphasis on Imam's mystical thought. The research method of the article is qualitative and analytical. His thoughts were extracted as a result of the mystical training of the Imam to make human beings who, by cultivating and purifying their souls, achieved inner transformation and spirituality and attained nearness to God. Manuscript profile
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  110 - Investigation of mystical authorities (repentance, patience, reza, piety and trust) In the works of Imam Khomeini and Imam Mohammad Ghazali
  Jamal  Salehzadeh Seyed Jasem  Pejhohandeh Aliyar  Hosseini
  Mystical authorities have been one of the most important movements of human perfection towards the essence of the existence of creation and the theology of the followers of this path. One of the most important issues in this study was the study of the mystical approach More

  Mystical authorities have been one of the most important movements of human perfection towards the essence of the existence of creation and the theology of the followers of this path. One of the most important issues in this study was the study of the mystical approach of Imam Mohammad Ghazali and Imam Khomeini in relation to mystical authorities, especially authorities (repentance, patience, consent, piety and trust). The findings of the present study show that these two great worlds, with a philosophical, moral and mystical aspect as well as a Quranic and narrative approach, have explained the said mystical authorities, although in some cases, and especially in details, there are differences. The method of collecting information in this research was library and the method of processing was descriptive and analytical. It is associated with differences in views and especially Imam Khomeini's critique of the works and views of Imam Mohammad Ghazali, and due to the long time interval between the life of Imam Mohammad Ghazali and Imam Khomeini and due to the continuation and development of mystical approaches by other mystics and benefit and The development of Imam Khomeini's mystical views under his influence, he has been able to provide more comprehensive views of mystics before these mystical authorities. Manuscript profile
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  111 - Death in the View of Abul-ḥassan ‘Āmirī (with a Focus on its Historical Place)
  Einullah  Khademi
  Death as one of the most definite and certain events in human life has always attracted the attention of numerous thinkers. Modern philosophers have shown special attention to it particularly in their discussion of the meaning of life. Abul-ḥassan al-‘Āmirī is one of th More

  Death as one of the most definite and certain events in human life has always attracted the attention of numerous thinkers. Modern philosophers have shown special attention to it particularly in their discussion of the meaning of life. Abul-ḥassan al-‘Āmirī is one of the thinkers in the Islamic tradition whose view of death is of great historical significance. ‘Āmirī mainly pays attention to death while focusing on sensory soul and defines death as the annihilation and separation of sensory soul from the body. He considers sensory soul as the link between the soul (as an immaterial thing) and body (as a material thing) that is annihilated along with the body at the time of death. However, the rational soul is not destroyed. It can be said that ‘Āmirī had a medical approach to the problem of death and was influenced by religious texts at the same time. From the philosophical and religious aspect, ‘Āmirī rejected the M‘utazilites’ view of death and used the term nuz’ (dying) in order to provide a more profound concept and understanding of death. He also presents some arguments for the immortality of the soul and, at the same time, benefits from the concept of “vision” and its different types for a better perception of death. He believes that fear of death is one of the obstacles to a deep understanding of death and maintains that the attention to the necessary joys of life and luminous world and a change of view of death are critical for a more accurate encounter with this issue. One of the weak points of ‘Āmirī’s discussion of death could be lack of a focus on different types of death, particularly voluntary death. Manuscript profile
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  112 - Factors Influencing Development in South Korea
  zahra Sadeghi Mohammadbagher Beheshti
  The end of Second World War has marked the beginning of an era of renovation and development for many countries in the world and European and Asian countries have utilized several development strategies based on their situation. South Korea is one of those countries. Ha More

  The end of Second World War has marked the beginning of an era of renovation and development for many countries in the world and European and Asian countries have utilized several development strategies based on their situation. South Korea is one of those countries. Having an ancient history, South Korea is one of the most integrated and stable countries in the world. Its development which starts right after the end of the second world war and Japanese colonization is an outstanding example of fast and extraordinary development in a short time span. Despite having the bitter experience of being colonized, what happened as a consequence of the second world war, the division of the peninsula into two parts (North and South) and the civil war following that, and the severe poverty and dependence on international aid, it is one of the Asian Tigers, together with Taiwan, Singapore, and Hong Kong. Having an authoritarian but developmentalist government, a strong sense of nationalism against foreigners, Confucian culture, a focus on export expansion strategies, and the development of an education system based on economic needs and changes are among the influential factors discussed in this paper. Finally, the development model of South Korea is presented. Manuscript profile
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  113 - Ali Akbar Siassi, The Founder of Psychology in Iran: Biographical Introduction
  Esmaeil  Naseri
  : Psychology has been taught as "Elmon-Nafs" for more than a thousand years as one of the main branches of philosophy in scientific centers of Iran. In regard to Iranians' acquaintance with modern psychology Ali Akbar Siassi started teaching the first psycho-logy course More

  : Psychology has been taught as "Elmon-Nafs" for more than a thousand years as one of the main branches of philosophy in scientific centers of Iran. In regard to Iranians' acquaintance with modern psychology Ali Akbar Siassi started teaching the first psycho-logy course at the School of Political Science. Siassi's works and services have played a significant role in the development of scientific psychology in Iran, therefore he is known as the founder and the father of modern psychology in Iran. In this qualitative research, using biographical method, his scientific and cultural-political services were examined. The set of Siassi's activities and services can be grouped into two areas: teaching and expan-ding psychology in Iran, and improving the literacy and general culture of the inhabitants of Iran. Teaching the first psychology course, founding the first psychology lab, writing the first textbook of psychology, and founding the Iranian Psychological Association, are exam-ples of the first area, and developing the legal Teacher Training Bill, and passing the Com-pulsory and Free General Education Act are examples of the latter. The combination of these actions has made Siassi a permanent figure in the history of psychology in Iran that is short, and an influential figure in the field of promoting contemporary Iranian culture. Manuscript profile
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  114 - Corporeal Origination of the Soul: A Comparative Study of the Views of Mullā Ṣadrā’s Commentators
  Ebrahim Moslempour Angarabi Sohrab  Haghighat Mansur  Imanpour
  Mullā Ṣadrā considered the soul corporeal at the stage of origination and spiritual at the stage of survival. In his view, corporal matter gradually moves through the levels of perfection in the light of its trans-substantial motion until it reaches the level of immater More

  Mullā Ṣadrā considered the soul corporeal at the stage of origination and spiritual at the stage of survival. In his view, corporal matter gradually moves through the levels of perfection in the light of its trans-substantial motion until it reaches the level of immateriality. This was considered a revolutionary theory in the history of Islamic philosophy. Given the significance of this problem, Mullā Ṣadrā’s commentators have paid particular attention to explaining the soul’s corporeal origination in Mullā Ṣadrā’s view; however, they have not always been unanimous in their ideas in this regard. Generally speaking, when explaining the meaning and nature of the corporeal origination of the soul, the commentators of Mullā Ṣadrā’s works can be divided into three groups: some of them believe that the word corporeal in this theory refers to the natural body; some others have interpreted it as something that bears a strong relation to the body, and the third group provides a general meaning for this word including both the natural body and immaterial existent. The main purpose of this study is to analyze and explain the views of these three groups and, thus, clarify the real meaning of the corporeal origination of the soul based on an analytic-descriptive method. Manuscript profile
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  115 - Effects of the Views of Ibn Sīnā and Fakhr al-Dīn Rāzī on Mullā Ṣadrā’s Theory of the Immateriality of the Soul
  Davood  Mohamadiany
  The immateriality of the soul has always been one of the important psychological discussions in Islamic philosophy and given rise to various related theories. Mullā Ṣadrā has discussed the problem more than any other philosopher and claims to have some innovative views More

  The immateriality of the soul has always been one of the important psychological discussions in Islamic philosophy and given rise to various related theories. Mullā Ṣadrā has discussed the problem more than any other philosopher and claims to have some innovative views regarding the imaginal immateriality of the soul. Here, the author intends to criticize Mullā Ṣadrā’s view based on a study of the views of Ibn Sīnā and Fakhr al-Dīn Rāzī. Mullā Ṣadrā claims that he is the first to have provided a theory on the immateriality of the soul; however, a study of the works of Ibn Sīnā and Fakhr al-Dīn Rāzī reveals that this theory has indeed a longer history than what Mullā Ṣadrā attests. Ibn Sīnā’s words on the demonstration of the immateriality of the soul are quite clear; nevertheless, they raise some doubt concerning the imaginal immateriality of the soul. Ibn Sīnā and Mullā Ṣadrā adduce two different reasons to prove this immateriality. However, Mullā Ṣadrā has also demonstrated imaginal and super rational immateriality of the soul and rejected some of Ibn Sīnā’s reasons about the immateriality of the soul. The present paper criticizes Mullā Ṣadrā’s view and approach in this regard. Manuscript profile
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  116 - Corporeal Resurrection Based on Ibn ‘Arabī’s Gnostic Principles
  Hadi  Jafary Ali  Arshad Riahi
  Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the autho More

  Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the authors of this paper believe that Man’s posthumous corporeal dimension in purgatory and the hereafter can also be proved based on Ibn ‘Arabī’s gnostic principles. Apart from the quality of corporeal resurrection, the question is whether corporeal resurrection itself can be demonstrated relying on such principles or not. This study, which was carried out following the method of content analysis, aimed to provide a convenient response to this question and, thus, concluded that corporeal resurrection is demonstrable based on some of Ibn ‘Arabī’s principles such as Man’s distinction and determination in the process of ascent, the relationship between the macro-anthropo and micro-anthoropo, the theory of contrasting names, nobility of sensory faculties, creation of Man in God’s face, gnostic knowledge of the soul, Man’s level of comprehensiveness and moderation, and repetition in epiphany and renewal of likes. The authors also conclude that the idea that Man is originally an incorporeal existent and finally returns to his incorporeal birthplace is absurd. They argue that the human face must possess a body; hence, even if Shari’a has not spoken of corporeal resurrection, it can be proved based on gnostic principles. Manuscript profile
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  117 - Editor's NOte
  Hossein Kalbasi Ashtari
  بخش موسوم به «طبیعیات» در فلسفۀ کلاسیک، همواره جزء لاینفک و پیوسته هرگونه پژوهش فلسفی بشمار آمده و مشتمل بر بحثهایی است در زمینۀ جسم و جواهر جسمانی و خواص حیاتی نباتات و حیوانات و انسان، امکان جزء بسیط، ماهیت حرکت و اقسام و خواص آن، حقیقت نفس فلکی و نفس انسانی، فنا یا ب More

  بخش موسوم به «طبیعیات» در فلسفۀ کلاسیک، همواره جزء لاینفک و پیوسته هرگونه پژوهش فلسفی بشمار آمده و مشتمل بر بحثهایی است در زمینۀ جسم و جواهر جسمانی و خواص حیاتی نباتات و حیوانات و انسان، امکان جزء بسیط، ماهیت حرکت و اقسام و خواص آن، حقیقت نفس فلکی و نفس انسانی، فنا یا بقای نفوس و فروعات و شقوق مختلف این مباحث و نیز طب و موضوعات مختلف مربوط به شناخت و ادراک آدمی ذیل عنوان علم‌النفس و برخی عناوین دیگر مرتبط با این مباحث. با آغاز عصر جدید و دستاوردهای نو در عرصۀ مکانیک و طب و نجوم و جغرافیا و جانورشناسی و حتی ریاضیات، بتدریج اعتبار این شاخه از تحقیقات فلسفی مورد چند و چون قرار گرفت و در اواخر قرن هجدهم، از صحنۀ تعلیمات و تحقیقات فلسفی عملاً کنار گذارده شد. این روشن است که مفروضات و اصول موضوعۀ طبیعیات قدیم نمیتوانست در برابر دستاوردهای علم جدید تاب آورد و شواهد تاریخی نیز گواه است که انسان دورۀ جدید به اتکای قدرت و اعتماد بنفس خویش، از انگاره‌های سنتی و جزمی گذشته بکلی روی برتافته بود، از آنرو که حتی بدون مواجهه با اصول و مفروضات علم جدید، مفروضات و نتایج علم کهن بهیچ وجه نمیتوانست با مشاهدات عینی و قطعی تجربی سازگار شود. اما با اینهمه، نکتۀ تاریخی ـ‌و البته تأمل‌برانگیز‌ـ اینست که در این جابجایی و تغییر موقعیت در عرصۀ دانش بشری، آیا هیچ نکته یا عنصری در پیکر طبیعیات قدیم وجود نداشت که بتواند برای انسان عصر جدید بمثابه راهنما و آغازگر جستجویی دوباره تلقی شود؟ گویی کنارگذاردن یکباره و بی‌اعتباری احکام و قضایای علم کهن، تقدیر محتوم و اجتناب‌ناپذیری بود که بایست جای خود را بسرعت به علم جدید میسپرد و صحنه را برای همیشه ترک میکرد. این رخداد معرفتی البته که ثمراتی شگرف داشته و دارد و محل تردید و چند و چون نیست، ولی پرسش مذکور دست‌کم از حیث تاریخ علم ـ‌و حتی جامعه‌شناسی علم‌ـ مورد توجه خواهد بود؛ اینکه چرا پیکره‌یی از دانش با آن طول و عرض، بکلی از اعتبار ساقط شد و نه تنها عالمان و دانشمندان علوم تجربی، بلکه فیلسوفان و حتی متخصصان تاریخ علم نیز نسبت بدان اقبالی نشان نمیدهند؟ این پرسش بمعنای رجوع و مهمتر از آن، تصدیق علم ماقبل مدرن و دعوت به فراگیری مجدد آن نیست، بلکه دعوت به تأمل در یک فراشد و دگرگونی تاریخی است که مستقیماً با درک و دریافت بشر از عالم درون و برون او داشته و بیتردید محدود و مقید به تبیینهای میدانی و آماری نمیشود. از یکسو، اتصال و پیوند طبیعیات با دو قلمرو ریاضیات و الهیات در فلسفۀ کلاسیک نیز میتواند محل پرسش واقع شود، از آنرو که برای نمونه، نوع دریافت هندسی و عددی قدما از نظم عالم، مستقیماً بر تبیینها و انگاره‌های طبیعت‌شناسانۀ آنان اثر گذارده و از سوی دیگر، برداشت الهیاتی و کلامی آنان را نیز متأثر میساخت. مسلم است که توجه اخیر برخی دانشمندان و فیلسوفان به ریاضیات و طبیعیات کهن نه از سر تفنن و فضل‌فروشی، بلکه از سر نوعی تعمق و حتی نیاز بوده و هست؛ صرفنظر از اینکه با انگاره‌ها و دعاوی آنان موافقت یا مخالفت شود. با این وصف، اعتبارسنجی قضایای مربوط به طبیعیات قدیم، محدود به ملاکها و قضایای تجربی نیست و باز شدن پرونده این بخش از تلاشهای علمی بشر، احتمالاً امکان بازخوانی و بازشناسی برخی عرصه‌های مربوط به مبادی فلسفی و نظری در این زمینه را فراهم خواهد ساخت و میتوان انتظار داشت که ظرفیتهایی جدید از دل این بازخوانی برای اهل فلسفه سربرآورد. سردبير Manuscript profile
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  118 - Investigating the effect of the English teacher on the self-esteem of high school students in Yasouj city
  Ali  Rakhshan
  The purpose of this research is to investigate the effect of English language knowledge on the self-esteem of students of Shahid Panahi High School, Sarabataveh School. The research is applied and descriptive survey method is used. The statistical population included hi More

  The purpose of this research is to investigate the effect of English language knowledge on the self-esteem of students of Shahid Panahi High School, Sarabataveh School. The research is applied and descriptive survey method is used. The statistical population included high school students of Yasouj city in the academic year of 1400, and the available and targeted sampling method was used. The data collection tool was Eysenck's self-esteem questionnaire and Nelson's English language knowledge questionnaire, after collecting the data, the analysis was done at the level of inferential statistics. The findings of the research show that the difference in averages of English language knowledge among high school students in Yasouj city is statistically significant, but the difference in averages of self-esteem is not statistically significant. Also, the variable effect of English language knowledge on self-esteem is significant. The interaction between English language knowledge and field of study and the simultaneous effect of these two independent variables on the dependent variable, as well as the interaction between English language knowledge and field of study and the simultaneous effect of these two independent variables on the dependent variable of self-esteem, are not statistically significant. Manuscript profile
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  119 - Comparative Study of the Quality of the Soul-Body Relation in Mullā Ṣadrā and E. J. Lowe
  Parvin  Nickseresht Ghasem Kakaie Mohammadbagher  Abbasi
  <p>One of the fundamental questions in philosophical anthropology pertains to the quality of the relationship between the soul and the body as two separate substances. This question has also been targeted in both Islamic philosophy and the philosophy of the mind. In Isl More

  <p>One of the fundamental questions in philosophical anthropology pertains to the quality of the relationship between the soul and the body as two separate substances. This question has also been targeted in both Islamic philosophy and the philosophy of the mind. In Islamic philosophy, through propounding the principle of the corporeal origination and spiritual subsistence of the soul, Mullā Ṣadrā has tried to provide a decisive answer to this question. On the other hand, Edward Jonathan Lowe, one of the distinguished authorities in the field of the philosophy of the mind, has tried to resolve this challenge through negating the absolute immateriality of the soul. Following a descriptive-analytic method and through library research, the present study was carried out to investigate and evaluate the views of these two philosophers in order to find out whether they have been successful in solving this problem. The findings of the study indicate that, although it initially appears that both of them have been able to overcome this dilemma through providing similar responses, some deliberation over their approaches reveals that their answers suffer from certain problems that must be resolved.</p> Manuscript profile
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  120 - Analyzing the problem of negligence in the rational psychology of the transcendent wisdom of Mulla Sadra
  Mehdi Zamani
  <p>Neglecting important issues in epistemology, psychology, psychology and ethics. In this article, we will investigate the problem of neglect in the sublime wisdom of Mulla Sadra with a descriptive-analytical method, and the dimensions of this problem according to Mull More

  <p>Neglecting important issues in epistemology, psychology, psychology and ethics. In this article, we will investigate the problem of neglect in the sublime wisdom of Mulla Sadra with a descriptive-analytical method, and the dimensions of this problem according to Mulla Sadra's psychology and his view on 1- the powers of the soul, 2- the degrees of the soul, and 3- its excellence. We dig based on the point of view of the powers of the soul, neglect is mainly presented in two meanings: 1) inattention and 2) forgetting. The discussion about these two meanings requires the analysis of Mulla Sadra's point of view regarding the role of attention in perception as well as the mechanism of memory and recall. From the point of view of levels and affairs of the self, neglect mainly has two meanings: 1) lack of existence or absence and 2) lack of coverage or ignorance. The perspective of the stages of the self is more compatible with the special foundations of Sadra's wisdom, such as the formation of existence, essential movement, etc. The third perspective to analyze the problem of neglect is the spiritual path of the soul, where neglect is mainly considered as an obstacle to the path to God and the veil of knowledge and divine encounter. This meaning of negligence includes a range of obstacles to self-improvement, such as negligence, impatience, carelessness, lack of action, indifference to stubbornness, objection and denial.</p> Manuscript profile
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  121 - Factors Influencing Development in South Korea
  zahra Sadeghi Mohammadbagher Beheshti
  Zahra Sadeghi Mohammadbagher Beheshti Abstract The end of Second World War has marked the beginning of an era of renovation and development for many countries in the world and European and Asian countries have utilized several development strategies based on th More

  Zahra Sadeghi Mohammadbagher Beheshti Abstract The end of Second World War has marked the beginning of an era of renovation and development for many countries in the world and European and Asian countries have utilized several development strategies based on their situation. South Korea is one of those countries. Having an ancient history, South Korea is one of the most integrated and stable countries in the world. Its development which starts right after the end of the second world war and Japanese colonization is an outstanding example of fast and extraordinary development in a short time span. Despite having the bitter experience of being colonized, what happened as a consequence of the second world war, the division of the peninsula into two parts (North and South) and the civil war following that, and the severe poverty and dependence on international aid, it is one of the Asian Tigers, together with Taiwan, Singapore, and Hong Kong. Having an authoritarian but developmentalist government, a strong sense of nationalism against foreigners, Confucian culture, a focus on export expansion strategies, and the development of an education system based on economic needs and changes are among the influential factors that are discussed in line with the main question of the paper. Finally, the development model of South Korea is presented. Manuscript profile
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  122 - Critical analysis of Sadr al-Mutalahin's view on bodily resurrection
  Hossein movahedpoor Seyyed Hashem  Golestani Mohammad Reza  Shamshiri
  The collective view of Islamic philosophers is that reason is unable to prove physical resurrection and the reasons for proving physical resurrection are merely narrative. Considering that the main truth of man is in the soul and understanding is also achieved by the so More

  The collective view of Islamic philosophers is that reason is unable to prove physical resurrection and the reasons for proving physical resurrection are merely narrative. Considering that the main truth of man is in the soul and understanding is also achieved by the soul, and in the meantime, the soul uses matter only as a tool and a means to achieve its desires.In this article ،an attempt is made to first present a brief picture of the appearance of elemental doubts and the non-physicality of resurrection among Islamic philosophers، and then to discuss the foundations of resurrection in the wisdom of the Supreme.Attention should be paid to this matter، how can the main problems and doubts raised by Sadr al-Mutealehin be resolved and what answer can be found for it. Manuscript profile
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  123 - Comparison of marital intimacy of couples with fragile, damaged and secure self-esteem
  Reyhaneh Saboori Zohreh  Rafezi Faramarz Sohrabi Asmarod
  Self-esteem is considered as an internal attitude towards oneself and the determining factor of human behavior in the personal and social context, including marital relations and intimacy. The purpose of this study was to compare the marital intimacy of couples with fra More

  Self-esteem is considered as an internal attitude towards oneself and the determining factor of human behavior in the personal and social context, including marital relations and intimacy. The purpose of this study was to compare the marital intimacy of couples with fragile, damaged and secure self-esteem. The method of this research was causal-comparative. In order to carry out this research, 176 married men and women in Tehran were selected using convenience sampling and were asked to use Walker and Thompson's marital intimacy questionnaires (1983), Rosenberg's self-esteem scale (1965) and Nutin's Name Initial Preferences Task (1985) answered. Then, according to their explicit and implicit self-esteem scores, they were placed in one of three research groups, i.e., fragile, damaged, and secure self-esteem. Finally, the data was analyzed using the statistical method of one-way analysis of variance. The results of comparing the average difference of marital intimacy in three self-esteem groups showed that there is a significant difference between the fragile self-esteem group and the two groups of damaged self-esteem and secure self-esteem with a significance level of less than 0.01. In general, the results of this research showed that more marital intimacy is observed in married people with fragile self-esteem compared to the other two groups. It is suggested that more research be done to confirm and explain this finding more precisely. Manuscript profile
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  124 - The Efficacy of Compassion-Based Psychotherapy on Self-Awareness and Sexual Self-Esteem of Women with Sexual Dysfunction Symptoms
  Siavash Lajevardi farshid khosropour hamid Mollayee Zarandi
  Sexual dysfunction is often accompanied by emotional imbalance, diminished psychological and sexual self-esteem. This study aimed to investigate the effectiveness of compassion-based psychotherapy on self-awareness and sexual self-esteem of women with sexual dysfuncti More

  Sexual dysfunction is often accompanied by emotional imbalance, diminished psychological and sexual self-esteem. This study aimed to investigate the effectiveness of compassion-based psychotherapy on self-awareness and sexual self-esteem of women with sexual dysfunction symptoms. A semi- experimental research design with pre-test, post-test, and follow-up measurements was employed. The study population consisted of married women with sexual dysfunction who sought counseling in the family counselling centers in Tehran between January 2023 to April 2023. The research sample included 30 women with sexual dysfunction who were purposefully selected based on inclusion and exclusion criteria and randomly assigned to two groups: experimental(15 participants) and control (15 participants). Data were collected using the Female Sexual Function Index, the short form of the Sexual Self-Esteem Scale, and the Self-Compassion Scale. The experimental group received 12 sessions of 90-minute compassion-based psychotherapy, while the control group did not receive any treatment. Data were analyzed using SPSS 24 software through repeated measures analysis of variance and Bonferroni post- hoc test. The results of repeated measures analysis of variance revealed significant differences between post-test and follow-up measurements of the experimental and control groups in sexual self-esteem and self-awareness scores (p ≤ 0.001). The therapeutic effects were maintained during the 3-month follow- up. Based on the findings, compassion-based psychotherapy was found to be effective in enhancing self- awareness and sexual self-esteem of women with sexual dysfunction symptoms. Therefore, further research is recommended to explore the efficacy of this approach and compare it with other evidence- based treatments in larger samples. Manuscript profile
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  125 - 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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  126 - A Critique of the Theory of Transmigration and Shahrzūrī’s Demonstrative Arguments Based on Ibn Sīnā’s Principles
  Mahmud Saidiy
  The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the m More

  The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the most prominent Illuminationist philosophers, who has presented a coherent theory for the demonstration of ascending and descending transmigration. He has initially criticized Ibn Sīnā’s arguments on refuting the theory of transmigration and, then, provides some reasons to prove it. The present study demonstrates that Shahrzūrī’s criticisms of Ibn Sīnā’s arguments are wrong because, given the capability of the body, the active intellect grants the soul to the body. To prevent the soul’s lingering for doing acts, there must be a temporal concurrence and equality between the numbers of previous and new between-body states of the soul. Shahrzūrī’s arguments for proving the theory of transmigration are defective because the problems of the inhibition of the gathering of two souls in a body and the lack of concurrence and equality between the previous body of the soul and its next body still remain to be solved. Manuscript profile
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  127 - Relationship between family intimacy and self-esteem in adolescents: The mediating role of internet addiction
  Reyhane Khildar mina fathi ashtiyani
  The development of technology and consequently the Internet has had a different impact on family relationships and adolescence' sense of self-worth. The present study aims to determine the relationship between family intimacy and self-esteem by mediating role of interne More

  The development of technology and consequently the Internet has had a different impact on family relationships and adolescence' sense of self-worth. The present study aims to determine the relationship between family intimacy and self-esteem by mediating role of internet addiction. The research procedure used in this study is based on the descriptive-correlational method. The target population in this study was all adolescences studying in high school that 252 people of them were selected as the sample by available sampling. They completed Young’s Internet Addiction Test (1998), Thompson and Walker Intimacy Questionnaire (1983) and Rosenberg Self-esteem (1965). Path analysis method, Pearson correlation test and AMOS and SPSS software were used to analyze the data. The results of regression analysis indicated that: a) family intimacy was the positive and significant predictor of self-esteem, b) the family intimacy was negative and significant predictor of self-esteem, and c) the internet addiction mediated the relationship between family intimacy and self-esteem. Based on the present results, it can be suggested that one of ways of enhancing self-esteem are to increase family intimacy. Training students for correct use internet can also be effective. Manuscript profile
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  128 - Effectiveness of cognitive emotion regulation training on self-esteem and self-awareness of female students with emotional failure
  Zahra Pakook Mahmod Azadi Jafar Talebian sharif
  <p>The purpose of this study was to determine the effectiveness of cognitive emotion regulation training on self-esteem and self-awareness of female students with emotional failure. The method of this research was practical and semi-experimental in which a pretest-postt More

  <p>The purpose of this study was to determine the effectiveness of cognitive emotion regulation training on self-esteem and self-awareness of female students with emotional failure. The method of this research was practical and semi-experimental in which a pretest-posttest design was used with a control group. The target population of this research was 22 female students of Hekmat Razavi Institute of Higher Education who had emotional failure, selected by voluntary sampling and were randomly divided into two experimental and control groups. The experimental group received training during ten 90-minute sessions, while the control group did not undergo any intervention. Ras Love Shock Questionnaire (1999) was used to screen the subjects, and Cooper Smith's self-esteem questionnaire (1967) and Cooper Smith's self-awareness questionnaire (1997) were used in the pre-test and post-test. The findings of this research showed that cognitive emotion regulation training significantly increased self-esteem and self-awareness in the experimental group compared to the control group (p&lt;0.05). Cognitive emotion regulation training is a suitable method to increase self-esteem and emotional self-awareness in people who have suffered emotional failure and can be used as an intervention based on empirical evidence.</p> Manuscript profile
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  129 - Absurdity of Imagination in Transcendent Wisdom: An Epistemological Critique of the Proof of Lack of Material Properties and the Addition of Opposites in Imagination
  reza jamalinezhad SEYED SADRADDIN TAHERI Abolfazl Mahmoodi
  In the present article, in line with the problem of cognition and knowledge, an attempt has been made to give a brief explanation of some epistemological principles of the celibacy of imagination in transcendent wisdom, such as the relation between the issuance and the More

  In the present article, in line with the problem of cognition and knowledge, an attempt has been made to give a brief explanation of some epistemological principles of the celibacy of imagination in transcendent wisdom, such as the relation between the issuance and the subject of the soul to imaginary forms. Imagination is one of the broad concepts that are discussed in the fields of epistemology, ontology and anthropology and has a different place in each field. In the epistemological system of transcendent wisdom, imagination is the bridge between the intellectual and sensory powers, and in this way the epistemological problem is solved by the connection between sensory and intellectual perceptions. Have celibacy. The abstraction of this power is based on several arguments. The most important proofs of the abstraction of the imagination in transcendent wisdom is one argument of lack of material properties and the other argument of imagining contradictory things. To review the power of these arguments in the direction of the problem of cognition. Manuscript profile
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  130 - An Analytic Study of Proclus’ Reading of Aristotle’s Psychology Based on Athulujiya and On the Soul
  Hossein Kalbasi Ashtar Hajar Nili Ahmadabadi
  The knowledge of the soul and its whatness have always held a particular status among philosophical discussions. This, in a way, seems to be the case in empirical sciences as well. Aristotle and Proclus, two representatives of the most prominent and influential ancient More

  The knowledge of the soul and its whatness have always held a particular status among philosophical discussions. This, in a way, seems to be the case in empirical sciences as well. Aristotle and Proclus, two representatives of the most prominent and influential ancient schools of philosophy – Peripatetic philosophy and Neo-Platonic School, respectively – paid particular attention to this field and discussed them in their main works. Through focusing on two main sources of psychology written by these two philosophers, the present paper is intended to examine the development of the definition of the whatness of the soul while identifying the points of agreement and conflict between the views of Aristotle and Proclus. In his natural definition, Aristotle considers the soul to be related to the body and maintains that it is necessarily the substance and form of the natural body, which enjoys potential life. He also views the soul as the first perfection of the natural body, which enjoys potential life. However, in his metaphysical definition of the soul, he introduces it as being independent of the body and considers the soul to be the origin of the life of the living existent. In his natural and metaphysical definitions of the soul, Proclus follows a relatively similar path to Aristotle. In his natural definition of the soul, he introduces it as the perfection of the body and, in fact, the natural form and perfection of a potentially living organic body. However, he adopts a route different from that of Aristotle in his descriptive definition of the soul. Here, he stipulates that the truth of the soul is a self-made, self-animated, self-formed, and self-actualized entity and believes that the soul is the origin of life and the cause of bodies, their existence and preservation and, in a sense, the creator of their uniqueness and continuity. Manuscript profile
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  131 - Investigating the dimensions and effects of faith in improving the mental health of people with corona
  Rohollah Shateri Hamid Sotoudeh
  Today, coronary heart disease and the consequences of its outbreak are a threat to mental health and the underlying cause of coronary anxiety disorder virus. And be considered social. Therefore, paying attention to the functional consequences of religious beliefs for pr More

  Today, coronary heart disease and the consequences of its outbreak are a threat to mental health and the underlying cause of coronary anxiety disorder virus. And be considered social. Therefore, paying attention to the functional consequences of religious beliefs for preventive knowledge, and how to deal with this tragedy, as well as reducing the pain and suffering of patients, is a valuable guide. This article, using library and documentary data in descriptive-analytical and functionalist methods, examines some of the most important principles of human soul perfectionism from a monotheistic perspective, which can have a positive effect on promoting the mental health of Crohn's patients. This qualitative research, while explaining the nature and truth of religious faith, shows that increasing the level of resilience and preventing psychological stress caused by acute illnesses such as Quaid 19, in the light of trust in God and patience. It is associated with diseases. Manuscript profile
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  132 - The wrong impact on the person or personality in the crime on the soul
  Afshin Rahimi Pardanjani
  The murder of human life and the deprivation of human life is one of the most important crimes against individuals, and in all societies, it is accompanied by severe reaction and consideration of severe punishments for the killers. In the Islamic legal system, the punis More

  The murder of human life and the deprivation of human life is one of the most important crimes against individuals, and in all societies, it is accompanied by severe reaction and consideration of severe punishments for the killers. In the Islamic legal system, the punishment of murder is retribution if it is deliberate and justice, and this punishment is mentioned in the Holy Qur'an as the source of society's life. Physical and crime against spiritual personality is divided. In the meantime, crimes against physical integrity (such as murder, amputation, multiplication, miscarriage) against crimes against spiritual personality (such as insult, defamation, Qaddaf, false publication, etc.) More important. Among the crimes against physical entirety, the crime of murder is, most importantly, because murder is the deprivation of life from living man. In this way, the crime of murder takes him the most valuable divine blessing to man, which is his body and soul. Therefore, in all the legal systems of the world, the crime of murder is of great importance, and especially for its deliberate type, heavy penalties such as imprisonment or life imprisonment are projected in criminal laws in different countries. We can kill the murder by "mistake in the victim" (wrong in the goal) or "mistake in the personality of the victim" (mistake in the identity). Manuscript profile
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  133 - The Fundamental Analysis of Mullā Ṣadrā’s Arguments as an Approach in Demonstrating Corporeal Resurrection
  Shamsollah Seraj Hosein  Aminparast
  <p>Mullahsadra has used the distinct views of previous philosophers for proving physical resurrection. He has considered his point of view in line with religion and surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsda More

  <p>Mullahsadra has used the distinct views of previous philosophers for proving physical resurrection. He has considered his point of view in line with religion and surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsday bodies in the from of example body and have referred to the assembling from the graves and the blow of the soul by the angels. however, the involvement of some basic issues, such as the position of the religion, the inclusion of the differences between the world and the Hereafter, the kind of bonds of the soul with the afterlife bodies, and also the constitutive substance of the eternal bodies, has led to a dualism in his vision. Although he has distinguished the quality of hereafter life from the world, in the explanation the quality of the substance of Hellman's eternal body, he has inevitably likened the hell substance to this world. To compare the quality of the earthly body with the afterlife body, the mullah has used two terms of femininity and objectivity. In fact, he has generalized the soul to mentioned bodies. Although, he has considered his method for describing physical resurrection discursive and in conformance with religion, unlike his first claim, by including theosophical issues, he has given less importance to the mere rational aspects.</p> Manuscript profile
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  134 - Clarifying the dignity of self-examination in proving the absolutism of imagination in supreme wisdom
  reza jamalinezhad Seyyed Sadroddin Taheri Abolfazl Mahmoodi
  In transcendental wisdom, imagination is one of the levels of perception, and the power of imagination is considered one of the types of inner senses. Malasdra has established several proofs for the isolation of this power. In the present article, first, one of the most More

  In transcendental wisdom, imagination is one of the levels of perception, and the power of imagination is considered one of the types of inner senses. Malasdra has established several proofs for the isolation of this power. In the present article, first, one of the most important proofs of the power of imagination It is investigated and after that, it has been tried to explain its aspects in the issue of abstraction of the imagination, considering the importance of self-importance in relation to perceptual forms. In the transcendental wisdom, considering the dignity of the soul, the ratio of the power of imagination to imaginary forms is not the ratio of ability and passivity; Rather, it is an active and emitting relationship, that is, the soul invents and composes imaginary forms. The mentioned claim is based on the fact that the soul goes through the process of perception, including sensory, imaginary and intellectual perception, and is the subject of sensory, imaginary and intellectual forms in each stage of perception. At the beginning of creation, the soul lacks all levels of perception; But during the path of physical movement, it gradually reaches the stage of creating and composing images. The above theory has some ambiguities, ambiguities that also affect the celibacy of the imagination, and without solving these ambiguities, the proof of the celibacy of the imagination is not free from problems and problems. The expression of these ambiguities can be clear and precise when in The present research can be aimed at explaining, evaluating and investigating these uncertainties. Manuscript profile
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  135 - Modeling the human soul with the Almighty Lord with emphasis on the views of Bonaventure and Mulla Sadra
  Mohammad  Shirvani Habibollah  Danesh Shahraki abbas izadpanah
  Among the Western philosophers, Bonantore has emphasized in his theology that in order to know the nature and attributes of God, one must use the knowledge of man. To complete his philosophy and solve the problem of negative and allegorical theology, he believes that kn More

  Among the Western philosophers, Bonantore has emphasized in his theology that in order to know the nature and attributes of God, one must use the knowledge of man. To complete his philosophy and solve the problem of negative and allegorical theology, he believes that knowing creatures is the best way to know God, because they all reflect his actions and will, but knowing man, who is the supreme creature of God, plays the greatest role in knowing God. By knowing many human attributes, one can know the attributes of God. He presented the psychology of man to God in the form of knowledge in the soul and from the soul. In this article, in order to find commonalities and differentiate the intellectual and argumentative aspects such as the supremacy of man, in a descriptive-analytical way, after explaining the example of the soul in Mulla Sadra's thought and presenting it in an organized way and examining its drawbacks, to explain Franciscan allegorical theology. We provide a coherent form and explanation of the knowledge of God through the soul in his works, and then we examine the theory of the way of the soul by emphasizing the ontological, epistemological and linguistic aspects in a comparative way between Sadra's wisdom and Italian Enlightenment philosophy. And we express the commonalities and differences of this theory in the two schools, the most important of which are the use of both the law of causalitymiddle solution of verbal commonality and spitraits between people. And riphilosophers. Manuscript profile
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  136 - The Nature and Eternity of Human Soul in Descartes
  Asieh  Bistooni Mohammad Akvan Mahdi Najafi Afra
  <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roma More

  <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">The soul is one of the most frequently used terms in Descartes&rsquo; philosophical works and one of the fundamental concepts employed in the structure of his philosophy. In fact, without considering the meaning and concept of the soul, one cannot perceive the essence of his philosophical system. He views the soul as an immaterial substance that is different from the body in the real sense of the word and can exist without the body. Descartes maintains that the soul is an essentially immaterial and decomposable substance that, after its destruction or the postmortem decomposition of the body, continues its life in the light of its essential immateriality bearing the memory of its union with the body. He has posed certain arguments on the immaterial nature of the human soul, such as the possibility of doubting the existence of bodies, the needlessness of the concept of the soul from corporal attributes, God&rsquo;s power as to creating two elements with each one being clearly and distinctly perceivable, and the oneness and indecomposability of the soul. Accordingly, he believes in three substances of God, soul, and body in distinction from each other. He intends a true distinction when he refers to distinction of substances; however, this reference has become problematic for him, and he must clarify how two truly distinct substances can affect each other in unison. He has tried to resolve this problem by placing the vapor soul, the &ldquo;pineal gland&rdquo;, and the faculty of imagination as intermediaries or by establishing a kind of balance or even substantial unity between them. Nevertheless, the more he has tried to resolve the problem, the more he has been challenged. He has also presented two completely different standpoints regarding the eternity of the soul, which must be demonstrated based on rational and philosophical arguments. However, in his second stance, he introduces the mortality of the soul as a completely religious category and states that the eternity of the soul cannot be realized merely within the framework of the natural intellect and without seeking help from faith. Descartes has also been unsuccessful in this regard and failed to prove his claim. </span></p> Manuscript profile