فصلنامه آیین حکمت
پیاپی 50 (زمستان 1400)

knowledge of time by humans as an external reality and not an illusion has always been one of the challenging issues in philosophy, theology, psychology of perceptions, neuroscience, theoretical physics, mysticism, etc. In this research, it has been intended to investigate the knowledge of time based on the philosophical psychology of Mulla Sadr. The ontology of time, according to Sadra's principles, establishes a new attitude to this matter, which also affects the epistemology and knowledge of time. As a result, the knowledge of time is considered as being mushakkik gradational. The knowledge of time by the soul in its path of becoming is a matter of gradation, which is initially influenced by the physical powers and then by the imaginary powers and the rest of his perceptive powers. This is achieved under the influence of one of the other foundations of the psychology of hikmat mutaaliyah, which is known in the term as "the soul is corporeal in its occurrence and incorporeal in its survival"; Also, due to existential transformation and substantial movement, souls find some kind of difference with each other, and accordingly, people`s knowledge of time also would have some kind of difference

In this article, after explaining Mulla Sadra's view on the relationship between soul and body, we examine David Boehm's view in modern physics about the relationship between mind and brain with a descriptive-analytical approach. Using principles such as the substantial movement of the soul and its temporal occurrence, Mulla Sadra clarifies the relationship between the soul and the body. Boehm also uses concepts such as hidden quantum field, holographic world and the whole of the universe to explain his causal point of view. Just as in Mulla Sadra's view, the soul and body are different grades of a single reality, in Boehm's view, mind and matter are two different aspects of a single and comprehensive whole. In Mulla Sadra's philosophy, the entire earthly world can be known as the body of the evolved human soul, and the souls of the prophets can have an effect on things without limitations. Also, according to Boehm's ideas, the possibility of mental faster effects than light on the human body and external objects is acceptable. In addition to the existence of ambiguities in Boehm's metaphysical thought and its results, it seems that the mind that Boehm speaks of is only a different plane from the body - not a single philosophical soul. However, the non-spatiality and timelessness of the mind in the modified Boehm quantum field presented by Mr. Jamali and Mr. Golshani can be useful in explaining the relationship between the mind and the brain, and, regarding some considerations, it can be brought up in line with Mulla Sadra's intellectual foundations

The inseparability dualism, as considers mental particularities as incorporeal, should be taken seriously. This view, of which David Chalmers is considered the current figure, not only has passed reductionist physicalism, but also considered non-reductionist physicalism to be incorrect and viewing the strength of emergentism in mental matters, has practically introduced them beyond the reach of physics. However, the theory, in the case of substance, is considered physicalism; in other words, It implies physicalness of human substance, but in terms of characteristics, it has two types of physical and non-physical (mental) characteristics. In the present article, it has been shown that it is necessary for the viewers of characteristic duality to accept substantial duality. For this purpose, the foundations of Islamic philosophy have been used; on this basis, the unity of in-itself-existence of accident with its for-another-existence would lead to the unity of accident and substance and, therefore, accident would be a mode of substance not something other than it. In this way, every quality and change of accident is known as being of substance. And finally, it has been concluded that physical substance of human body cannot be the carrier of non-physical mental characteristics, rather the mental characteristics require their appropriate substances.

In the issue of the criterion of needing the effect to the cause, several major theories have been proposed, which are: the theory of occurrence, the theory of substantive possibility, the theory of the possibility of existential poverty, and the theory of semantic possibility. The defenders of each of these theories have tried to cite passages from the book of Nahj al-Balagha to confirm their theory. The main question of this research is to what extent each of these theories is compatible with the verses of Nahj al-Balagheh book. In this article, using analytical-critical method, the ratio of each of the theories with the content of Nahj al-Balaghah passages has been investigated. Based on the findings of this research, the theory of semantic possibility can be defended in such a way that "particular possibility" is not a special attribute of nature, and in addition to substantive meanings, existential and non-existent meanings can also be attributed to this attribute, and the attribution to this attribute is the reason for the need for this Things are for a reason. In addition to this, there are evidences that show that what the famous sages mean by nature in the theory of inherent possibility is not the special meaning of nature - "Ma yûqal fi juab ma ho" -. Rather, they mean nature in the general sense, which includes every meaning and truth that has the ability to exist and disappear. Also, the attribute of occurrence and the attribute of possibility of existential poverty can also be considered as a sign of their description as a special possibility attribute and a sign of the need of the effect for the cause; Not that these two attributes are the reason for the effect's need for the cause. Some passages from the book of Nahj al-Balagheh can be a confirmation of this matter

Different interpretations of the word "treasures" in the noble verse "And there is not a thing but with Us are the stores thereof. And We send it not down save in appointed measure." (Hajr: 21) has caused the opinions of commentators to be confused in this field. Allameh Tabataba'i is of those thinkers seeking to give a reasonable explanation for this verse, who tries with a philosophical tendency, while paying attention to the apparent meaning of the verse and relying on philosophical principles such as the gradational state of existence, to provide an interpretation that fits the religious teachings for the Divine treasures. Some researchers, while somewhat misunderstanding it, have introduced numerous objections against his philosophico-Quranic interpretation of treasures. The present article, with a descriptive-analytical method, while reviewing Allameh Tabatabai's interpretation approach in the mentioned verse, criticizes and evaluates the objections raised. The studies show that Allameh, by considering levels in the world of existence, tries to provide an existential analysis of this verse for the descent of God's grace and mercy in different levels of existence. Therefore, limited and determined beings, which are physical things at beginning, before descending and appearing in the world of matter, have real existence beyond this world, which are called treasures and belong to the world of command, amr. As these treasures are existent at the levels higher than that of physical world, they, though being bounded by contingent qualities, are not limited to material limits

In addition to sages, reincarnation has also attracted the attention of theologians and commentators of religious texts; As they have argued for and against reincarnation in religious texts. Proponents of worldly reincarnation consider some verses of the Holy Quran to be compatible with the necessity of reincarnation and view reincarnation to be resurrection. Considering the importance and necessity of the issue of resurrection and the incorrect confrontation of reincarnationists with Quranic evidence, this article has tried to refute the claim of these commentators by explaining the types worldly reincarnation and then explaining, analyzing and criticizing the evidence of the viewers. The method of collecting library information was by note-taking , and the writing and editing of the material was done using a descriptive-analytical method. The conclusion of this article is that none of the above-mentioned narrative evidences can prove the necessity of reincarnation as being resurrection, but there are many Quranic evidences on the necessity of resurrection in such a way that the teaching of resurrection is a definite Quranic truth.