نشریه حکمت صدرایی
سال یازدهم شماره 2 (پیاپی 22، بهار و تابستان 1402)

 TDefinition and different approaches to “eudemonia”, as a principle idea of the human life, and “politics, as a collection of power-based cross-social agreements, have always drawn the attention of the Muslim Philosophers, including Sadr-ul-Motealehin. The present study seeks to find out what is the relationship between eudemonia and politics and how are these concepts defined in Mulla Sadra’s thought. Sadr-ul-Motealehin advocates concomitance of existence and eudemonia, and believes that eudemonia is the ultimate goal of humans corresponding to their place and power of perception. Indeed, Mulla Sadra’s definition of eudemonia is reflected by his cross-linking perception of the concept of blessedness, and concomitance of existence and goodness, blessedness, perfection, joy, and happiness. He plots his theoretical philosophy aiming to promote and encourage personal development, and believes that eudemonia is achieved be means of personal development with the help of theoretical and practical wisdom. In his perspective, sublime happiness is not in contradiction with the worldly happiness. In his explanation of the worldly happiness, he draws the attentions to the significance of household management and politics as the prerequisites of the hereafter bliss. In terms of politics, the politics that Mulla Sadra plots in brief is a part of the process of personal development, and the soul’s blissful becoming on the two wings of theoretical and practical wisdoms that direct the soul to the Heaven. Referring to the definition of the transcendent practical philosophy, Mulla Sadra defines the politics as reflection of the Divine’s attributes in the political realm of human life, and bringing the same order of the Heavenly World into this realm. The ultimate goal of this process is promoting personal development. Personal development and blessedness are similar concepts that are separated merely in analysis. Involvement in the society is considered as a condition for evolution and blessedness of the humans, and material prosperity is the only way to the hereafter bliss. This cannot be achieved unless the human is in good physical conditions, human generations are continued, and humankind is well protected. These goals cannot be realized without instruments that protect them, keep them away from harms, and meet their interests. Such instruments are the functions carried out by the states and general affairs of their political life. On the other hand, realization of this goal requires full involvement of human as head of the society, who has achieved the ultimate bliss. The politics plotted in Mulla Sadra’s theory is not a religion-free political philosophy. In his definition of politics, he spares his utmost effort to ensure blessedness of the people of the utopia, so that the perfect human achieves the ultimate goal, which is annihilation in God. In this study a method, similar to Eric Hirsch’s objective hermeneutics and its principles, is used to answer the research question and explain the findings.

One of the most important points of the historical life of this school is that it historically takes a long time for Sadraei wisdom to retrieve its place to be accepted in seminaries. The issues which root in the nature of the school and social-historical conflicts and space, investigating the school can reflect its differences and contrasts compared with other schools. Accordingly, it is strived to answer the main question by historical-analytical method and by investigating the historical life of transcendental wisdom after Mullah Sadra, the question is: why the transcendental wisdom after Mullah Sadra was propagated in Islamic philosophy with long interruption and what the obstacles of historical interruption were.Historical life of transcendental wisdom has been generally accompanied with ups and downs as this school wasn't prevalent and developed; however, it could eradicate the opposing views from contrast circumstance considering integrative and combinational nature and could develop extensively. The most important causes of its lack of prevalence and historical interruption are the influence of traditional philosophy and the thought dominance of Declarativeness (religious orders) and Hadith-oriented and the contrast and conflicts of transcendental wisdom with the sect of Hakim Tabrizi.

One of the most basic philosophical topics is the discussion of The Principality of Existence or Quiddity, which plays a decisive role in intellectual-philosophical positions. Mulla Sadra proved the "The Principality of Existence" as the basis of transcendental Philosophy based on solid arguments, and by studing the scoulars before him, he considered the prepatetics to believe in The Principality of Existence and the Ishraqi in The Principality of Quiddity. Although the question of The Principality of Existence or Quiddity has not been raised in the sense of Sadraian by early scoulars, but by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research tries to show that despite Ghias al-Din's statements and positions on "The Principality of Existence", because at that time the issue of the Principality of Existence had not yet been properly revised and as he did not pay attention to the consequences of the Principality of Existence, his opinions in some topics such as mental existence, intensification in quality and perfection of the soul with the "The Principality of Quiddity" are incompatible.

One of the viewpoints about bodily resurrection is Ghazali's theory, which believes in the alike of the otherworldly body and the worldly body. On the other hand, Mulla Sadra explained the physical resurrection according to the principles of his philosophical system and concluded that the soul and the body will be the same. Mulla Sadra criticizes Ghazali's theory; He considers the most important criticism of Ghazali's theory to be that it is not compatible with rational principles and that his opinion requires reincarnation. In this article, we have examined Mulla Sadra's criticisms of Ghazali on the issue of physical resurrection, and following that, we have stated the similarities and differences between the theories of these two thinkers. The similarities and differences between these two theories can be found through the method of intellectual analysis and through the analysis of Mulla Sadra's discussion on Ghazali. Similarities can be seen between the theory of these two thinkers regarding the survival of the soul after death and the intellectual celibacy of the soul, although these two theories are distinct and different from each other in their approach to the nature of the human soul and the relationship between the soul and the body. Therefore, in the quality of the afterlife body, they interpreted it as the similarity or objectivity of the afterlife body with the worldly body, but this difference is in the interpretation, and in fact, the meaning of these two thinkers is the same thing, and that is that the identity between the person in the afterlife and the world is established.

Mullā Ṣadrā’s attempt to reconcile philosophy and mysticism has faced him with several difficulties, of which some are noticed by him and some could be explained according to his taste and principles. One of the difficulties is the incompatibility of the mystical theory of Unity of Existence with the law of contradiction. This perception of presence, which claims the oneness of creatures with the Creator and at the same time their duality, challenges the logical-philosophical law of noncontradiction.The purpose of this paper is to answer the question of what solution could Mullā Ṣadrā have for such a problem. Although he has emphasized on the theory of Personal Unity of Existence in his late works, it seems that the theory of Analogical Unity of Existence –despite Ṣadrā’s lack of clarification– was a solution from his side to get rid of this problem. The authors’ descriptive method and critical analysis, however, indicates the insufficiency of this theory for solving this paradox. The logic of belief, also, cannot be a a solution for this problem. The authors, finally, have shown that on the basis of Mullā Ṣadrā’s principles in the issue of mental existence, the rule of impossibility of coexistence of two contradictories in immaterial worlds has been narrowed down and the possibility of coexistence of some incommensurable things is available in that arena. This way, he can solve the paradox of the unity of existence. All in all, it is clear that Mullā Ṣadrā neither wanted nor - –considering his intellectual foundations– was capable of accepting dialetheism and the violation of the law of noncontradiction.

Extracting multiple concepts from a single instance is one of the philosophical issues that are used in philosophical subjects and argumentations. Is it possible to extract multiple concepts from a single instance? Some believe that this is possible and some believe that this is not possible. In this study, using the analytical-rational method, it is concluded that it is possible to extract multiple concepts from a single entity, and extracting multiple concepts from the simple instance occurs in some cases since it has a single dignity, and this quality is one of the properties of the mind that creates multiple concepts; Of course, from the qualities that exist outside and do not cause pluralism in their subject although this process relies on the degree and order of existence of the instance; That is, the more complete and robust the instance is, the more concepts the mind will extract from it, inasmuch as the opposite concepts, like  the First and the Last, can be extracted from the most complete instance and attributed to them. This selected view has effects and consequences that are discussed in the paper.

Muslim sages have constantly raised the question of how to explain the creation and existence of beings in the face of the problem of forgery and occurrence. Was the creation repulsive or gradual? Mirdamad, relying on the originality of essences in response to this question, designed the theory of the one-time (Dafe wahid). According to which all levels of existence, both material and non-material, have emerged through the forgery of a single or a single time. The author tries to show that the doctrine in the system of transcendent wisdom of Mulla Sadra is precisely transformed in a new structure of temporal occurrence and paves the way for the movement of substance. Therefore, the author achieves two important conclusions from the point of view of chronological occurrence (Hoduth zamani) by reading the theory of one-time occurrence: The first is the evolution of the meaning of the occurrence of the natural world. In the sense that every natural being and all its aspects have a drinking identity in their essence and at any time, and it is the same as occurrence. Second, because the natural world is nothing but natural beings and their affairs, so the whole natural world is a time event at any moment. In this way, the author shows that by reading the doctrine of the one-time from the point of view of temporal occurrence, a kind of exact convergence between the two points of view is finally revealed.

Waves is one of the key concepts in physics and is a suitable ground for comparative research between physics and philosophy. What kind of truth does the wave physically and philosophically answer? The results and achievements of this research in order to answer the question is that electromagnetic waves are closely related to other concepts such as field, matter and energy. The field of energy and energy is philosophically a material substance that current research is unable to explain its truth. Electromagnetic waves are the mode of energy transfer and motion, and the frequency of the waves indicates the amount of energy transmitted. With an instrumentalist approach, waves are not part of nature; Rather, they are the building blocks of our efforts to understand nature. With a realistic approach, three philosophical possibilities about waves can be expressed: 1) abstraction, 2) material width, and 3) ontologically, they exist as interfaces and are conceptually philosophical concepts (second philosophical sensible).

Islamic thinkers including philosophers and theologians, have presented various proofs to reject the belief in reincarnation which some of them have been challenged by other thinkers. Among them, two proofs have special importance and status, one attributed to Sheikh Al-Raees Ibn Sina and the other to Mulla Sadra. İn this paper after criticizing and investigating the above two proofs and stating their problems, it is atempted to present new version of Sadr al-Motaalehin proof which is based on time concept. Considering that the concept of time is common between philosphy and science, another aspect of Sadr al-Motaalehin's proof is paid attention to and its validity is examined from this point of view. Also, this descriptive and analytical article shows that Sadr al-Motaalehin's proof which is rooted in the substance theory, is the most convincing proof in reject the reincarnation. It should be noted that this goal can be achieved by using the concept of time in this proof and presenting an interpretation based on the concept of time.

The process of transversal legislative revelation of the treatise is consistent with five concepts in Ibn Arabi's mystical system. The main issue in this article is what these concepts are and how to consolidate them into the process of revelation of the Prophet in the complex and intertwined network of fluid concepts of Ibn Arabi's epistemology. The approaches obtained in this research show that the five concepts of "minute", "dilution", "soul", "light" and "tip" are focused on each other in the process of revelation and complement each other. The minute positioning and determination of both sides of the main negativity provides the possibility of any awareness and emergence, such as the possibility of the emergence of legal awareness and revelation of the treatise. Thinning is the radius of the data of the nominal truths which performs the illumination of the illumination. Dilution is the radius of the data of the nominal truths which performs the illumination of the brightness and in the process of revelation, determines and mediates the names involved in revelation, that is, life, light, wise, sage, speaker, hearer, and seer at the source of the eternity of the heart. The soul is the same as the derivatives of the divine names (truth), especially the name of revelation, which mediates the determination of the truth of the invisible and reasonable, but effective name of revelation in the eyes of the nobles, especially the heart of the prophet. And light is the illumination of the truth of the name of light, which has the aspect of revealing the essence for itself and, consequently, for the manifestations of itself, and its string-like radii make it pos.

Plantinga is one of the virtue-oriented philosophers and in epistemology, he has an approach of reliability and extroversion, in virtue-based reliability, the virtue and vice characteristics of the knowing agent, including the characteristics and aptitude of epistemological powers, are emphasized for Modi on the truth of belief. In general epistemology, Plantinga presented the theory of guarantee in the mechanism of the correct functioning of powers, and to guarantee the four conditions of the contract, which are: correctness of cognitive powers, correctness of work and suitable environment, purpose and plan, in religious epistemology, Plantinga considers humans to have a divine sense that Under the right circumstances, an actualized sense of theology produces honest religious beliefs. According to Mullah Sadra, the perceptive powers and the characteristics of the cognitive subject are effective in the formation of beliefs. With the condition of virtue of the perceptive powers regarding religious propositions, he distinguishes the powers that generate sincere religious beliefs from other powers. are, with the two processes of revelation and inspiration, the originator of honest religious belief, knowing the infallibility of honest beliefs resulting from the power of sanctity and recognizing the powers of perception of religious propositions as inherent, the wideness of honest religious beliefs and the influence of non-cognitive factors affecting knowledge and the role of moral virtues in Knowledge is one of the reasons for the similarity of Mulla Sadra's view to Plantinga.

Fear of death is necessary and like death itself is one of the wisdom of God. Philosophical and existential reasons based on actual and ultimate causes, which are the characteristics of Mulla Sadra, are his two main reasons for explaining this fear. The soul is the cause of fear because it is the lover of God and the attribute of His immortality, and it dislikes worldly decline due to the dominance of the bodily rules. The existential end of this fear inherent in the soul is also the protection of the body to attain the perfection it deserves. Sadra's non-existent reasons for the soul's fear of the death of the body are axiological (moral), epistemological, and psychological. The solutions inferred from his work to overcome fear are epistemological; because, in principle, the fear of death is useless and escaping from it is useless. To overcome this fear, one must understand the knowledge of God and the secret of divine destiny. There are many similarities between Ibn Sina and Mulla Sadra in presenting non-existent reasons. The cure for this fear, from Ibn Sina's point of view, is totally epistemological, and from Mullah.