نشریه آموزه های فلسفه اسلامی
سال نهم شماره 1 (پیاپی 14، بهار و تابستان 1393)

Glancing at the Mulla Sadra’s initial definition of the knowledge in this paper, we explain that how he has presented a new image for the existential ascending of the soul in philosophy based on using principles such as “principality of existence”, “Its analogical gradation”, and “substantial motion” and also based on his existential attitude to “knowledge”. According to this theory, the gradations of the perfection of human being will be specified on his existential gradation and the existential gradation of the soul will be determined by its grade perception. Therefore, every person will achieve existential ascendance in his grads perception in such a way that the lower grades of the perception become a place for the upper grades of the knowledge and consequently the higher grades of the existence and perfection. Then, issues such as real and unreal knowledge and the “being relevant” or “instrumental” will be considered. However, the prominent result that can be achieved from this discussion is that: If reaching to the highest grade of perfection and transcendent depends on having the highest grade of perception, namely intellect, whatever the intelligible has the more existential grade the more perceiving it has of the soul. For this reason, thinking about God, His attributes and acts, Books and prophets of God reach human soul to the highest existential degree. That is the fact that has come under the title of the place of “knowing” God, Prophets and Imams in the Quran and traditions.

revealed texts and epistemic teachings of Shariah can be as the raw material of thinking for intellectuals and as an inspirational motivation for them in different sciences. These teachings remarks have been much beneficial in directing thought to the reality and their fertility has brought together useful blessings and fruits. The condition of entrance and acceptance of a subject in an intellectual system is that it can explain it ontologically and epistemologically on its principles and foundations and give a logical explanation for it and consistent with its other principles. It is in this case that the religious teachings and concepts be organized in a coherent way and their existential and cognitive explanation is valuable and auspicious. Ecstatic spirits and angels is one of these issues that has been first propounded in traditions and then accepted by Gnostics and explained its essence and degree by them. Following them, Mula Sadra has propounded it in the intellectual system of transcendental philosophy. Comparative studying about ecstatic angels in tradition, Gnosticism and transcendent philosophy and giving an appropriate summing up, we have explained and criticized the way of dealing of transcendent philosophy with the ecstatic angels in this paper in a descriptive-analytic way and we have shown that even though Mulla Sadra has not propounded the ecstatic angels in transcendent philosophy, his dealing with this issue is digressive and has not given for it an appropriate ontological explanation on his philosophical foundation.