شهناز شایان فر

The meaning of life is one of the most important concerns of modern Man and one of the fate-making problems among contemporary philosophers, psychotherapists, and moral philosophers. The present study investigates the meaning of life in the view of Mullā Ṣadrā, as a Muslim philosopher, and Irvin Yalom, as a contemporary Western existentialist psychotherapist. The focal question of this paper is what the cosmological and anthropological foundations of the meaning of life in the views of Mullā Ṣadrā and Yalom are. The findings of this study indicate that God appears with beautiful and glorious manifestations as the end of being, which grants meaning to being, and Man is present with their ontological gradedness, immateriality, and plurality. By contrast, in Yalom’s philosophy, the centrality of God is denied; the world is void of meaning, and it is Man who must grant meaning to life. Therefore, it can be said that one deals with the unveiling of meaning in Mullā Ṣadrā’s philosophy and the creation of meaning in Yalom’s philosophy. Regarding the problem of the meaning of life, Mullā Ṣadrā’s approach is teleological and divine, while Yalom’s approach is non-teleological and atheistic.

Different interpretations have been given about the transcendence or dissolution of the "Brahman" of the Upanishads. There are some who believe that: Upanishads are a kind of return from the world to the inner person and it is a transition from polytheistic views to unificationist views in India. On the other hand, a group speaks of all divinity and dissolution of Brahman in the Upanishads. Also, according to the Upanishads, "Brahman" is sometimes described as the phenomena of this world, and sometimes it is introduced as superior to any name, description, or cognition. The writer's question is: How can the paradox of exaltation and denial of Brahman be explained? The results of this research are: 1. In the Upanishads, we are not faced with the mere supremacy of Brahman, and the supremacy of Brahman is constantly proved and denied. This apparently contradictory phenomenon in the Upanishads can be resolved by separating the two positions of essence and verb, or separating the inner and outer realms of Brahman; Second. Brahman in the position of essence has all kinds of transcendence except existential transcendence, and in this same Brahman, in the position of action, all kinds of transcendence are negated, and what is proved is presence, not solution; Third. Common names and characteristics that are common among us cannot be applied to Brahman because Brahman is infinite and common names and characteristics are determinative and limiting, and as a rule, Brahman should be abandoned and The Supreme Being of these matters is binding.

have been traditionally paid attention. Many people believe that celestial circumstances play a decisive role in their life events. Scientifically speaking, this is an irrefutable issue, such as the effect of lunar eclipse and solar eclipse on natural phenomena. Unscientifically, however, this has typically manifested as superstitions in people’s lives. Whether celestial circumstances can, in addition to their natural effects, determine value concepts such as good and bad luck of days has even involved philosophers, one of whom is Nasir al-Din al-Tusi. The main question of this research is that which type of philosophical explanation Nasir al-Din al-Tusi has proposed for good and bad luck of days and what his respective Avicennian fundamentals are. This research investigated the good and bad luck of days and their ascription to celestial circumstances from philosophers’ viewpoint, particularly Nasir al-Din al-Tusi. He believed that given the capability of human spirit to affect and be affected by objects, celestial interactions and motions as well as the shape and arrangement of stars and celestial bodies can cause good and bad luck in human life and influence objects on the Earth.

Considering that accountability has had a great impact on all different aspects of life and has always attracted the attention of thinkers and philosophers in all periods of life, a phenomenological view of it helps us to achieve a new understanding of the issue and get familiar with its different aspects to draw a world in which accountability is formed. The present descriptive-analytical study seeks to answer the question: "What are the posterior components of the world of accountability in Nahj al-Balaghah?" The findings of this study indicate that responsibility is limited in two ways: the existence of a-priori components that emerge before assigning a responsibility, such as belief in God, soul health, modeling a perfect man, and revelation; the existence of the posteriori components that arise from a responsibility, such as the original human existence, existential peace, existential happiness, and existential interaction. Responsibility is not a virtue along with other virtues and perfections, but the center of the formation of other perfections and virtues, and we desperately need responsibility for genuine religiosity.

In Avicennian wisdom, action is based on components such as perceptual and motivational power, and the diversity of perceptual powers and, more importantly, the threefold function of composition, elaboration, and imitation of imaginative power, and the influence of action on temperament, queen, and Shakleh offers a different face of the "action" issuance process. The main question of the present study is: Based on the metacognitive analysis of action and the inner capacities of Sinai wisdom, how many processes of action issuance can be presented? The results of this research are: 1. Contrary to the reports of Sinai wisdom about the issuance of action, it should be said: We are not faced with a simple process but with various processes of issuance of action and at least fourteen processes of issuance of "action". Can be deduced from the works of Ibn Sina; 2. Contrary to some reports, Ibn Sina has spoken of the imitation of the imaginary power in various positions; 3. Forms and meanings are sometimes the source of the "action" and sometimes lead to the action after the composition and elaboration. Sometimes metaphors of form and meaning are the source of the verb; 4. We have four types of control over "action" to a strong, imaginative deputy, which are: basic voluntary control; Non-basic immediate voluntary control; Long-term voluntary control; Indirect voluntary control. It is worth noting that the presentation of the fourteen processes of action issuance and the four forms of action control does not precede research.

According to Yalom, life is inherently meaningless and we have to make the meaning of life for ourselves, not discovering it. He holds that the meaningful life is the result of commitment to a set of ethical-psychological principles that has been invented by man. These moral-psychological principles are based on metaphysical components. The aim of this paper is to deal with the following question: What are the metaphysical components of the meaning of life in Irwin Yalom` s point of view? The achievements of this research are as follow: first, From the point of view of Yalom, the meaning of life is related to three components of value, ultimate anxieties, and culture; and the second a world free from God, a meaningless world, and meaningful life without believing in the metaphysical world are the most important ontological components of the meaningful life according to Yalom and responsibility, love, boundary position (border experiences), guilt, death, dreams and emotions, fear and anxiety, and loneliness are among the most important anthropological components of the meaning of life in Yalom` s view. Therefore, on this basis, it can be said that Yalom considers life as meaningful without God and beyond believing in metaphysical world, which are a significant metaphysical and ontological components of the meaningfulness of life for him. The reason to take such perspective is that he indeed does not consider the belief in God as well as the belief in metaphysical world as the necessary and essential moral conditions for human life in order to comply human life with such beliefs.

According to the Ibn Sina's thoughts, there are subtleties and inner possibilities by which one would infer the various forms of God's transcendence. The main question of the present inquiry is what forms of God's transcendence would be presented based on the philosophy of Ibn Sina? In his philosophy, God's transcendence is usually analyzed and defined in the central concept of the contradiction of existences, but in this research, various forms of God's transcendence have been presented which include: non-associational existential transcendence, classical associational transcendence, individual transcendence, epistemological transcendence, logical transcendence, and lingual transcendence. The metaphysical distinction of existence and nature is the foundation of a fourfold distinction, which Ibn Sina offers in terms of existential transcendence. These fourfold distinctions are as follows: the difference between the essence in God and the essence in the possible existents, the difference between God's identity and the identity of the possible existents, the difference of God's unity with the unity of possible existents, the difference of God's attributes with traits of possible existents. According to each one, conceptual graduate unity of existence and Non-conceptual graduate unity of existence, which can be deduced from the philosophy of Avicenna, is possible to bring up for God non-associational existential transcendence and classical associational transcendence. Often contradiction of existence and confrontation with individual unity of existence is considered as one of the most interesting features of his philosophy. But the use of the allegory of the sun in explaining the way of existence of creatures as well as the use of the mystical interpretation of appearances for creatures by Ibn Sina makes it possible to speak of individual transcendence of God In his philosophy.

''Monotheism" is the most basic belief of Islam and other religious teachings and human values education emanates from it. Inherent Monotheism is the most important kind of Monotheism and the base of all Monotheism levels. Imam Reza (A.S.), like other Imams, has paid special attention to this vital issue. The two main questions of this article are: What is the stance of Imam Reza (A.S.) on Inherent Monotheism? And how can one, based on a philosophical look, reveal the hidden implications of the monotheistic viewpoint of Imam Reza (A.S.)? The results are as follows: In the words of Imam Reza (A.S.), three explanations of Inherent Monotheism have been observed: 1- Proofing Oneness without basing on Unity 2. Proofing Unity without basing on Oneness 3. Proofing Unity on the basis of Oneness. The proof of negation of limitation of God in the words of Imam Reza (A.S.) is not on the one hand dependent on Unity and is proofed independent of it. Thus, the argument is the same as the first form of Monotheism and, on the other hand, the same negation of God's limitation is the proof of Unity, and therefore, this argument is the third form, and the second form appears in the fourth form, in the statements of the Imam: Negation of the traits of creatures from God, eternity and preexistence of God, the Argument of Antagonism, precession of Dualism toward Monotheism. It is also worth mentioning that, in this research, we tried to reveal some hidden implications of the narrations of Imam Reza (P.B.U.H.) in the subject of Monotheism using philosophical heritage of the Islamic tradition, and to analyze its parts and derivatives without attempting to impose philosophy on narrations.

There are two discourse on human rights: Contractual and Un-contractual. Equality and Equality before the law is based on Deserve equality; for this reason, in un-contractual discourse, Deserve equality is objective and it rooted in comprehensive truth and unit. But in contractual discourse, deserve equality is obtained with credibility. Although, contractual discourse conflict with common nature as source of law, but objective equality of contractual discourse doesn’t conflict with Multiplicity of species because although in Sadraee plan human beings are equal according to inside but in the contract can consider for them equal nature. Multiplicity of species in Mullasadra is not compatible with un-contractual discourse. The main question in this paper is: In un-contractual discourse how can we speak of social equity while we accept Multiplicity of species? This research achievement is:According to Mulla Sadra's philosophy can be Proposed two models of The interpretation of the principle of equality: "objective equality in the unequivocal" and "objective equality in the non-unequivocal". And considering the objective of the two models in the philosophy of Sadra and order over mental model And prefer that the mental model, We do not need to plan mental model in philosophy of Sadra. Model "objective equality in the non-unequivocal" in the interpretation of the principle of equality of initiatives this query

In the history of thought, reason and intuition are two ways considered to reach the truth. In this context, what primarily led scholars to think about is which of the two has been more reliable and functional. The two methods shows that, although each of them alone are certain advantages, but Content to one of the two arguments and witnesses, in the path of truth, does not help, and the ability to solve many of the problems of intellectual is not thinkers. The combination of these two methods is considered by some scholars. In fact these Islamic thinkers, their philosophy of intuitive tools, which can Mulla Sadra those cited. This article is a basic question: how witnesses Mulla Sadra his philosophy compatible? In this article referring to some of the criticisms raised by the use of intuition in philosophy And respond to them with regard to the wisdom Sadraee will show that some of the witnesses in the philosophy of Sadra able to use not only the dignity of rational philosophy into not compromise, but such use is perfectly synchronized with Sadraee philosophical thought.

Sohrvardi created philosophy of illumination introducing intuition in the arena of philosophy. Introduction of the novel idea provided a condition to resuscitate the philosophy science which declined focusing on traditional approaches.this article is seeking review the definition, place, types and functions of intuitionin order toexplainin Suhrawardi's initiative.The basic question of this paperis associated withIntuition functions in the philosophy of Suhrawardi and the relationship between intuition and reasoning: 1) is it possible the use of intuition (as a mystical knowledge) for an intellection science area? 2) If the answer is positive, what is the role of intuition in philosophy? This research attempts to provide the following importance 1) It is possible the use of intuition in philosophy arena without providing a contrast condition with intellectual inherent of philosophy, 2) Intuition is capable of solving many intellectual challenges potentially. The role of intuition in the wisdom of illuminationphilosophy may be introduced as the following: 1) Problem selecting in the case that the problem is evaluated as an important one affectingintuition 2) An introduction to access a mediocre proof, 3) Analyzing better a problem.

According to the authors, metaphysical auditory perception, as one of the philosophical Predications, is a perception in which immaterial agent presents as the complimentary of the auditory perception. There are no coherent and independent discussions in the Muslim philosophers’ works in general and Mulla Sadra particularly on the metaphysical auditory perception as one of the ways of understanding. So far, Independent research has not been written in this field. At this query based on interior possibilities of Mulla Sadra’s metaphysics and his scattered sayings - component and elements of metaphysical auditory perception has been considered. The main questions, in the research are: What meanings and levels of metaphysical auditory perception, have been proposed in Mulla Sadra’s philosophy? How can we explain unusual levels of metaphysical auditory perception by using his own metaphysics? Some achievements of the query include: in Mullasadra’s theosophy, three levels of metaphysical auditory perception and five features of the perception can be found and concluded. Also, accordingly another characteristic entitled "God witnesses on all hearings" in metaphysical auditory perception has been observed and approved in two approaches.

This paper intends to study the contemporary psychotherapist approach, Irvin Yalom, to the impact of death thinking on problem of meaning of life when its psychological content in light of existentialist philosophy is considered. First of all, existential psychology has been introduced as a school which Yalom belongs to and then the components of existential approach in Yalom's viewpoint which has been influenced by Epicurus, Nietzsche and Heidegger, will be explained further by his differences with Sigmund Freud's viewpoint. In main part of paper, Yalom's viewpoint on death thinking, fear of death and anxiety of death which may cause troubles in human life particularly ones who are interested in philosophy, will be elucidated and then problem of meaning of life in Yalom's attitude and its differences with Victor Frankl's viewpoint as well. Finally, it has tried to study and criticize Yalom's solution in order to encounter the life meaningless which resulted from death thinking.

In the discussion of mingled modalities of the fist figure, Avicenna thought that the mode of conclusion doesn’t follow major premise just in two modes (the combination of proper minor with existential major and proper absolute minor premise with affirmative necessary) while according to the Khaje Toosi's thought, other modes, including attribute major (one of the general and specific conditional or general and specific conventional), don’t follow the mode of conclusion as well. Studying the works of the ancient logicians, we find out that the number of the modes comes up to 42. Identifying mode of conclusion, logicians are agreed on 31 modes, but disagreed on their rest 11, though none of them considered the conclusions of these 11 modes as followings of the major. The present thesis is studying the mentioned 31 modes, their standards/criterions and the logician's reasons of the mode of conclusion. In addition, the issue of those 11 modes would be discussed later in an independent survey.

The paper claims that the meaning of life in the philosophy of Mulla Sadra is equivocal (moshakik) and diverse not univocal (motawati). This diversity has its root in Mulla Sadra’s anthropological view، which states that man is not a single univocal species، but is an equivocal one or a genus including disparate species. The central issue in this paper is to study the influence of gradual and oppositional difference of human being on the diversity of meaning of life in Mulla sadra’s philosophy. The results are: supplying three explanations for gradual and oppositional differences of human being in the framework of different nominal manifestation of God and the trilogical immateriality of the human’s soul. The other result is showing that the diversity of meanings of life occurs in the interior of the species of man، and nihilism occurs at the border of it.

In Bin Arabi’s mystical tradition, after the unity of existence, a central component called “the perfect man” is put forth. Some reviewers have considered the “perfect man” and “monotheism” as the two fundamental issues in theoretical mysticism. Guardianship and the position of Allah’s caliphate, making alterations in the world and being its soul, being the treasurer of the Divine secrets and king appointed by Allah and possessing the ultimate wisdom are but a few of the characteristics of the perfect man. Therefore, the component of the perfect man, just like Sohravardi’s concept of the “Guardian of the Book”, enjoys the characteristics of the Imam in the Shiite traditions the Shiite audience finds it very similar to the example of the “Imam”. The idea of the perfect man within the intellectual framework of Feyz Kashani, as a Shiite intellectual, has led him to pay a novel and more serious attention to those traditions that have been given less attention by the other Shiite intellectuals, especially the theologians; he has been able to discover some hidden implications or prove the obvious implications in the Quranic verses and the traditions by the use of the aforementioned idea. In this paper, the intentional role of the perfect man in Imamate has been studied and, based on Feyz Kashani’s works as well as the idea of the perfect man, the manner of discovering the hidden implications in the traditions with regard to the position of the Imam in the existence and proving the obvious implications has been discussed.

The paper has studied Plotinus and Ibn Arabis`s view on The One and Divine Essence; the former`s The One neither may be spoken of nor be thought. No name, can be found for calling The One, nor can the name He. At the same time, he sees himself in need for naming it as The One as the best name and in some cases explains the reason why. In the latter, the term name refers to Divine essence being qualified, manifested and modified. When defining name an exit of Essence would occur; Essence in itself has no name and may not be known at all. Ibn Arabi, nevertheless, in some cases refers to the nameless Essence with negative terms and in others uses those terms as Absolute, Necessary and Absolute Being. Focusing on these names, distinguishing true names from untrue and modifying names from non-modifyings, one can explain the problem. It is considerable to know that Plotinus and Ibn Arabi both have stood in a distance from negative theology and have spoken of God positively. It is the reason why this paper has sought to explain the problem of calling a nameless truth by the two