محمد بیدهندی

Every country needs a grand model for its progress to transition from the current situation and problems and move towards the desired situation in the future. Therefore, in the Islamic Republic of Iran, the design and approval of the Iranian Islamic model of progress is of strategic importance. The horizon of progress is considered in the basic Islamic model of Iranian progress, the new Islamic civilization. But one of the drawbacks of the basic Iranian Islamic model of progress is that it is not designed and developed based on a civilized approach. In other words, the role and influence of modern Islamic civilization as a horizon of progress in designing the principles and measures of the model has not been seen. Accordingly, the purpose of this article is to critique the basic Iranian Islamic model of progress based on the civilization approach using the analytical method. Presenting a conceptual framework based on the civilization approach in order to design the final Iranian Islamic model of progress is one of the results of this study.

In the definition of the self and the expression of its characteristics in the discussions related to the Sadra's psychology, no characteristics specific to a specific gender have been expressed, and this has caused the researchers who have researched in this field to describe the self without gender; But in this article, it has been tried according to foundations of Sadra’s philosophy, such as the unity of soul and body in the corresponding stages of their existence etc. having gender should be explained to the soul. Of course, this feature is specific to soul and cannot be applied to other immaterial beings; Because the being the soul of the soul is accompanied by the body in all areas of existence of the soul. By proving the gender of soul, humans will be divided into two main types. The value of this division is very clear in rejecting the opinion of some feminist schools that assert the rights of women against men and women in all matters and explain the differences between the two genders. In this article, using the library method and analyzing the basics of Sadra’s philosophy, the gender of the soul is explained.

The current essay seeks to explain the role of the doctrines of “the primacy of existence” and “the primacy of quiddity” in the determination of whether or not the Necessary Being is capable of having quiddity. The main question is which doctrine, whether the primacy of existence or the primacy of quiddity, can aid us to provide a more dependable and rationally grounded interpretation of the identity of the existence and quiddity in Necessary Being and the impossibility of its having quiddity in addition to existence. Using a descriptive-analytic method, after an exploration of the distinction or indistinction between the potentiality and causality in the nature of the Necessary Being and also referring to the notions of the conditional or causal dimensions, we will show which doctrine is more efficient in proving the divine purity of the Lord in having quiddity. However, some scholars have superficially suggested that there is a fundamental difference between the viewpoints of Mulla Sadra and Allameh Tabatabaei regarding the absence of quiddity in God. This essay has sought to show that Allameh Tabatabaei's criticism addresses the structure of one of Mulla Sadra's arguments regarding the impossibility of having quiddity on the part of the Lord and, given Allameh's belief in the doctrine of "the primacy of reality", the content of Allameh's view can be seen as in line with Mulla Sadra's view.

One of the neglected areas of Sadra's wisdom is virtual sensual love and its relation to the inner structure of the family. The family and its strength is the main pillar of social ethics and its problems have devastating consequences in various areas of society. Mulla Sadra's analysis of the features and accessories of virtual love draws our attention to the high place of love in the family structure and its role in social ethics. The consequences of this love, by changing the insights and attitudes of spouses and overshadowing components such as love, commitment and patience, lead them to excellence in behavioral, moral and spiritual domains. At the same time, violence, lust and betrayal will disappear, and the system of education of children will be improved, which will eventually lead to the organization of the family system, the upbringing of an educated generation, and worldly and otherworldly success, and society will surely benefit from it. In this research, we explain how these developments take place in the shadow of sensual virtual love.

Man is the main axis of the educational system Therefore, recognizing and addressing its various dimensions from a meta-sensory perspective can play an important role in improving the components of the educational system, such as the principles of methods and goals of education. For this purpose, the present article first examines the capacities of intensification science in transcendent wisdom and presents a new scientology. The theory of intensity science, by emphasizing the real connection between man and existence and truth, and adding interpretation as a method, introduces a wider field of science that not only does not contradict the size of tools and methods, but also includes everyone. One of the goals of this science is to develop the student's understanding and to formalize multiple understandings of a single truth in a way that does not lead to skepticism and relativity. But the implementation of such science in the educational system requires the use of appropriate methods to achieve the goals of the science of intensity, which is discussed in this article.

We mean the interpretation of the meaning of the text in its own way, that is, the method of reason or the esoteric method that can be rationally explained. Mulla Sadra's interpretations have been criticized in articles and some books and are usually not accepted. In this article, sixteen criticisms have been answered and the rules given in response to the criticisms have been explained. The same criterion can be answered for the vast majority of criticisms of Sadra's interpretations, which we have dealt with in accordance with the volume of the article. The rules under consideration here are: It is a common and main meaning among different instances, which is adorned with all the superfluous features of the instance to the extent that it includes its single instance. 2. The rule of an independent view of the verses; understanding the esoteric and interpretive dimensions is not necessarily limited to the contextual links in the text of the Qur'an and may be obtained by an independent view. According to the explanatory basis of the Qur'an (which is obtained from the verses in the description of the Qur'an), it is possible to look independently at the verses and sections of the Qur'an, regardless of what is copied, restricted and specific outside the Qur'an. Interpretation, regardless of the specific frameworks of the narrations, is the cause of revelation and is based on the evidence of the Qur'an itself. 3. The rule of interpretation by changing the context of the text; the philosophical basis of this rule of interpretation is that the worlds, while being related to each other because they are truth and subtlety, also have aspects of distinction and difference. Therefore, in the text of the Qur'an, we find a connection between all the worlds and different fields of human existence, and we see that the verses about nature and the world and the heavens are side by side with the verses concerning monotheistic teachings and psychic truths and speech. From the heavens come side by side the discussion of the world of nature and the earth and human beings and the talk of history according to the world of nature and creation, and the Qur'an constantly communicates between these spheres, which is why this interpretive rule (expression One area in another area) is very useful. According to Mulla Sadra, the scholar, man and the Qur'an are three different readings of a few truths from the ways of interpreting the Qur'an, paying attention to this correspondence. 4- The rule of necessity of discipline, the rules of which will be mentioned in the text, therefore, any interpretation of this rule is not accepted. 5. The rule of existential unity Another rule that can be considered in the interpretations is the principle of existential unity. We have in many narrations that the interpretation of some Qur'anic truths has meant the Ahl al-Bayt (as). Found and their souls are included. And 6- the rule of different credentials of the world of intellect; The best reason to license something is to make it happen. For example, the divine attributes from its single essence and the abstraction of the concepts of goods and seasons from people of its kind and the like, is the best reason for this rule. It is in these cases that it is said that two or more things exist in one being. But the main purpose of this article is to respond to criticisms, and since this response needed to explain the rules, we first explained the inferential rules. Our method is content-based analysis and the research finding is the responsiveness of existing criticisms based on the logic of interpretation. In his ontology, Mulla Sadra has used interpretation as a method and his use of interpretation has caused his philosophy and wisdom to reflect and excel. Although he has used interpretation both in the interpretation of the universe and in the understanding and interpretation of the Qur'an and the narrations of the infallibles, he has not formulated the rules of interpretation anywhere in his writings. This article, for its part, shows the basics of extracting these rules and principles. By identifying the rules of interpretation in different dimensions, we can gain a deeper understanding of existence, especially the book and tradition, and take more effective steps in understanding and completing the transcendent wisdom.

Interpretation of the existence and text is a type of esoteric (rational-intuitive) excavation of a subject that leads to the discovery and extraction of new propositions. Mulla Sadra, as a philosopher, is of rationally grounded principles in epistemology which have influenced his hermeneutical style. The study and analysis of these principles, the inference and identification of the rules that are based on these principles, and also the scope of the influence of these principles and rules on Sadra’s hermeneutical interpretations are among the main goals of the present essay. The methodology of the present study is descriptive-analytical focusing on Mulla Sadra’s works. The main extracted rules consist of the movement from the acquired knowledge to the knowledge by the presence of intuitive interpretation. To put it more clearly, human understanding of the text of existence can make its way from the acquired knowledge of objects to the sense of the presence of objects. This process of the reading of existence is what we refer to as the hermeneutical method that has its origin in the belief in the sacredness of the text of existence as a divine manifestation.When one encounters existence in the form of presential intelligence, a hermeneutical effort has taken place, but it is not so that this process has come to its end; because existence does not stop by its manifestations and its messages are infinite. The second rule is the active and productive role of reason in rational interpretation. Reason in this context as the source of human knowledge is indeed discursive theoretical reason which represents the stage of the acquisition of the theories and the intelligibilia (actual reason) from the meanings of the quadruple stages.In “Breaking the Idols of Ignorance”, Sadra insists that if the argumentative reason is not strengthened, imagination would get activated and thus cordial openings are replaced with imaginative pictures. The application of reason for hermeneutical interpretation consists of the supervision of the hermeneutical understanding and those requirements inferred from the surface of the text which should be correspondent to the rules of interpretation. These rules are discussed at the end of this study. Moreover, discursive reason in the course of the evolution of the epistemic foundations of interpretation can also play its role. Theories of knowledge each one of which has been rationally grounded in its particular school are theories that consider knowledge to have a process the outcome of which is knowledge or consciousness. For example, if in the knowledge we believe in the theories of intellects, in the theory of ideas, or even Kant’s epistemological doctrine, each one of these understands knowledge in terms of a particular process. Accordingly, each of these epistemic perspectives respectively traces the origin of the emergence of hermeneutics or interpretation back to active intellect, ideas, or the structure of the human mind.Sadra believes that intuitive truths that are revealed to the person under particular conditions lie outside the scope of rational activity and argument in its specific sense; then, reason does not have access to the border of opening and intuition. When the soul reaches the knowledge through thinking, we call this mode of knowledge “reason” while if this knowledge is acquired directly from God it is called “heart”. Reason moves forward in the course of the acquisition of knowledge through delimitation and creation of connection and conditions while the heart traverses this course via transcending the conditions and limits.Receptivity and passivity of cordial perception in intuitive interpretation, the necessity of the harmony of rational-intuitive interpretation with the primordial perception, and the hierarchical nature of the structure of intuitive interpretation are among the other rules discussed in the present study. Dynamicity of hermeneutical interpretation is rooted in the dynamicity of truth not in our capability of arbitrary reading of truth because this dynamicity is due to the dynamicity of divine inspirations and manifestations. Human connection with the existential world is proportionate to his ascension and he will turn into the truth of that world insofar as if he reaches the world spirits, he will face the original truths. The intermediate role of the world of ideas and imagination in intuitive interpretation is the other rule. Sadra’s theory of the immateriality of imagination becomes explicated in his discussion of imagination in interpretations of purgatorial and otherworldly ideas. Moreover, according to Sadra’s theories, the intermediate role of the world of ideas and imagination is uncovered in the depiction of intuitive ideas and interpretation. The necessity of controlling the sources of knowledge in the interpretation (the necessity of regulation in particular) is the last rule which we have discussed. Sadra reiterates that the essence and secrets of the text of the Quran are not in conflict with its interpretative appearance rather complete it. In hermeneutical interpretation, metaphoric use does not occur. Therefore, the correct interpretation is the one that is in harmony with the surface of the Book and the Sunnah. The present study not only demonstrates part of the logical and philosophical rules governing the textual interpretations, but also presents an analysis of hermeneutical knowledge sources (reason and heart) which can contribute to a deeper and practical understanding of transcendent philosophy.Epistemological rules are concerned with the existential mode of human epistemic faculties in particular though these rules are mostly pre-hermeneutic. In other words, our knowledge of them can explain the substructure of Sadra’s interpretations. These rules have been inferred from Sadra’s works and enriched with the texts which are in line with Sadra’s ideas. These heptafold rules are grounded in semantic realism and textual understanding, the theory of author-centeredness and textualism, and finally in ontological realism. Sadra’s interpretations are divided into two rational and intuitive types. The reason is of an active role in these Sadraean interpretations and is concerned with production and creativity but this creativity is controlled with interpretative regulations. According to Sadra, the reason is prior to tradition and basically intuition is a level higher than discursive reason which lies over it. The results of this study show that without paying attention to the aforementioned principles and their relevant rules, one cannot reach a tridimensional and deep understanding of Sadraean interpretations. Failure of correct understanding of the place of hermeneutical interpretation in Mulla Sadra’s philosophy is itself the source of many of the views and criticisms that are expressed by the opponents and critics of Sadraean philosophy.

Esoteric commentary is a more profound look into the universe and can be brought into regulation. This regularity can be divided into ontological, anthropological, epistemological and other categories. The current study has submitted proofs on the regularity of esoteric commentary from an anthropological point of view. A descriptive-analytic method was employed and ten regulations were identified. Esoteric commentary domain of Man, the relationship between esoteric commentary and descent, role of human perfection in knowing the truth, Man’s existential movement in esoteric commentary, referring the world to the hereafter, Man as a sample from universe, and referring science to the existence are amongst these regularities. This study also intended to shed light on the effect of Sadra’s anthropology on his esoteric commentary that in some cases are accompanied by his commentary on the holy Quran.

Ontology, especially the theory of ontology of language and meaning, in Mulla Sadra’s view affects his logic of analogical interpretation, and is, in some cases, modifying it. In Mulla Sadra’s view, everything, even the language and the letters, have higher celestial realities; and the language in its sublime reality is an objective and a mode of existence. This relationship is such that ontology and epistemology are joined and the universe is, from a viewpoint, considered the same as words. Mulla Sadra, on the one hand, has an existential view of language, and regards the universe analogous to words and language. By interpreting and explaining the meanings of the universe, the man expands it and discovers the analogical meanings. In Mulla Sadra’s philosophy, the meaning is a common thing and capable of being universal, and at the same time, has various layers all of which reach a transcendental truth. Understanding the meaning has various orders, and the deepest order of understanding is the intuitive understanding. In meaning and understanding, the lower orders are hints and prologues for higher orders – the very analogical interpretation. In this article, the semantic principles of analogical interpretation in Mulla Sadra’s philosophy have been extracted using a descriptive-analytical method, and the goal is to show the logic of Mulla Sadra’s analogical interpretations from the linguistic aspect.

Survey quality interrelation monotheism of attributes with emphasis on concepts system in view Khaje Nasir Aldin Abstract The important position of monotheism which is the base of all religious learnings and special attention to it in Muslim scholars’ arguments is clear for everybody. The issue of names and attributes of God is the most important topics, and monotheism of attributes in the meantime always deserve to be surveyed. This text wants to survey the position and role of concepts system in his viewpoint, that is, survey rational divisions of the first and second in relation with monotheism so that could express his philosophical view on the basis of his philosophical bases and show the coincidence of this view with monotheism of attributes. However non-segregation of logical and philosophical concepts in his philosophical system and mentioned criteria about validity of concepts, believe in monotheism of attributes would be faced with a clear conflict in his view. The important position of monotheism which is the base of all religious learnings and special

Through considering the real correspondence between human and the levels of existence and the two methods of finding truth: “intuition”, in Hikmah al-Ishragh, and “esoteric commentary”, in al-Hikmah al-Muta'aliyah, it can be possible to reach some form of knowledge.In this article, through studying the aforementioned two methods in Hikmah al-Ishragh, and al-Hikmah al-Muta'aliyah, we examine the obtained knowledge, which can be called intensification knowledge (al-ilm al-ishtidadi), and can be introduced as a new kind of knowledge.

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.

After his so-called period of Kehre, Heidegger sought to pursue his thought of truth of being in a poetic or thinking-led mode of thought. The outcome of this effort was the development of some concepts and terms that are considered illogical in contemporary philosophical discourses and are described as mystical notions. Geviert or Fourfold is one of these terms that has played a key role in the philosophy of Later Heidegger. In 1950 and 1951 Heidegger delivered two lectures entitled "Das Ding" and "Bauen, Wohnen, Denken". In these lectures, he seeks to reflect on Geviert focusing on two notions of Das Ding and Wohnen and casts light on their relationship with the discussion of the Truth of Being. In this paper, we try to provide an analysis of Geviert and its place in Later Hiedegger's being-historical thinking.

Since Mulla Sadra offers some reasons of the existential difference of this world and Hereafter and believes in the impossibility of the existence of these two worlds in the same platform, how could we justify its opposition to the principle of analogical gradation and with considering the Hereafter to be the extension of this world? The objective of the current study is solving the abovementioned problem based on a descriptive-analytic method and through explication of the final ideas of Mulla Sadra in this regard. The results of this research show that if we accept the typical unity or personal unity of existence under the shadow of ultra-special analogical gradation, there will be no opposition, since the difference of this world and the Hereafter from the viewpoint of Mulla Sadra is a type of difference in existential degrees. This world and the Hereafter are manifestations, status and emergences that are not different with each other, and they all return to a unique essence; this is to say that existence is diverse while it is unique and this diversity does not impede the unity.

Interpretation is a profound form of thinking seeking to discover the underlying layer of the text through human perceptual abilities. Interpretations of mystics and theologians have been sometimes criticized and considered as the eisegesis and spiritual distortion of Quran, or tasteful interpretations without rational logic. This article aims to examine the mentioned idea by providing a logical inference from text interpretation and the extraction of some interpretational rules based on Mulla Sadra’s Views. The research method is describing, analyzing, and inferring the rules, focusing on the effect of the bases of cognition on interpretation. The two rules of authenticity of all the words of God, the theory of spirit of meaning, the ontology and the conformity of the worlds of existence, the authority of the form (in addition to its content) of revelation, the rule of changing the context of the text, reconstructing the words in the parallel context, the originality of existence and the levels of existence, the rule of attention to the credits of the world of wisdom, the epistemology of human perceptual powers, and the need for standardized interpretation are the rules that shapes the logic of interpretation in understanding religious lessons. Attention to these rules can mostly remove the charge of eisegesis, tasteful interpretations, and scientific disregard to the interpretations and contribute to a deeper understanding of religious teachings.

Establishing a monotheist society has been among major objectives of the divine prophets, one which is established on the basis of natural(innate) needs and fulfills the carnal desires of Man. This study strives toward explaining the quality of fulfilling the monotheist society in the light of the theory of exploitation to show how a man, in spite of adopting an individualistic and spiritual stance, participates in social interaction while his participation do not keep him ignorant of growth and approaching to God.  According to self-knowledge theory which is based on intuitive knowledge of self, Man defines society as a consequence of the relationship between self and God. Thus social interactions are interpreted in tune with this relationship. Naturally, presence in such a society not only keeps Man away from self-nescience but also lays the groundwork for human transcendence and nearness to God because he thinks of social interactions as divine verses through which God tries Man. According to this spiritual view, Man believes that all human interactions are divine manifestations through the medium of which Man is exposed to divine trial and grow.

The meaning of the text and interpretations of meaning in Sadra's school is influenced by his thoughts and principles. Accordingly, interpretive meanings are justified in his wisdom. In the school of Sadra, the meaning of man's exposure to being is a form of self-expression that man expresses and names in identifying the revelation and uses its capabilities to introduce the facts of different realms. Slowly The foundations and thoughts of Sadrà, including the originality of existence, the formulation of existence, the rule of the Supreme Leader, Sadra's thoughts on the science of affairs, the essential movement and the fixed prophets are somehow effective in the logic of the meaning of the world of sense or the world of imagination and reason, and The ontological support for the interpretation of the text is well explained. In this article, the influence of Sadra's bases and opinions on the meaning of the text has been deduced and comes from some of the texts Sadra has extracted or adapted from certain meanings. This article highlights the ability of Sadra's philosophy to develop the meanings of the text. The data and logic of his interpretations are from the above point.

In this article, while considering the most important features of the interpretive thought of Nasir al-Din Tusi and Mullah Sadra Shirazi, the two ideas have been compared. And by mentioning some interpretive examples of the works of those two scientists, the commonalities and differences between these two interpretive theories were pointed out. The general structure of Nasir al-Din Tusi's interpretive theory is based on theological interpretation and esoteric-intellectual interpretation and is based on allegory. However, the general structure of Mulla Sadra's theory is based on intuitive interpretation and esoteric-rational interpretation and is based on interpretation-discount theory. The esoteric interpretive thoughts of Nasir al-Din al-Tusi are concentrated in the books of Rawza al-Taslim and his Aghaz and Anjam. But Mulla Sadra's interpretive thought is present in all his works and basically he has used interpretation as a method. To the extent that all his analyses are based on his interpretations. The research method is descriptive-analytical and its purpose is to study the most important features of the interpretive thinking of two influential philosophers of the Islamic world which can have important epistemological and social effects.

Human descent isn’t a personal event; conversely, it is the entrance process of human in mundane life. Allameh Tabatabaei explained the generation and evolution of human’s itebariat by differentiating between the descent and the mundane creation of human and by explaining how and why human has been descended. The central point of this paper is Allameh Tabatabaei’s views on the relation of human descent to itebariat, according to which the entrancing to itebariat’s world is the reality of the descent. Itebariat have an essential role in forming the human society and also has an undeniable role in human growth and transcendence. Because of descent event, which is the human attention to plurality and ignoring the unity, itebariat is forming. Eventually, after penitence, human locates in the descent process accompanying with religious itebariat legislation and separating happiness from misery for human.

Thinking is one of those themes through of which Later Heidegger investigates about relationship of man with the Truth of Being. Truth of Being is the fundamental event under the historical destines sent by it the uncovering and hiddenness have their essential sway accomplished and man has an understanding of truth. According to Later Heidegger, we live in the age of need and forgetfulness of being and due to the domination of Will to Power we are deprived from an authentic thinking and also an original relationship with the world. Of course, thoughtlessness or lack of thinking is itself a destiny of Truth of Being and our negligence of this issue leads to the exacerbation of this need. In the current essay we study the meaning of original thinking which is referred to by Heidegger as meditative thinking within the context of his discussion of the hidden essence of being. We will show that Heidegger's debate of thinking has a well-established relevance to the core issue of his philosophy, i.e. problem of the Truth of Being. Moreover, it will be shown that the stance of such critics as Joseph C. Pitt concerning Heidegger's notion of technology as a passive understanding of technology is untenable because it does not ground itself on the originary concept of man as the Da of Seyn. Rather Pitt's notion of technology is founded on the understanding of calculative thinking that insists on Cartesian Subject that exacerbates the Seinsvergessenheit

The philosophy of decision is a new field of study. In this regard, providing a coherent and integrated analysis of "the process of influencing the innate tendencies in decision making" is a new and important topic. This research, therefore, is an attempt to study the question: what may be regarded as the part of human natural tendencies decision-making on the basis of Allameh Tabatabai`s view? As made clear in the paper by analyzing the content of Allamah Tabatabai`s works, these tendencies, attracting human mind, affect one`s decision-making. The two variables, "the rate of emergence" and "the amount of presence" of the tendencies, may be taken as being notable. Presenting a conceptual model of "components of the gradational influence of a natural tendency in decision making" may be taken as the output of this analysis. These tendencies are a "measure" for decision making. In the case study, the functions of several examples of tendencies (tendency to truth, tendency toward absolute perfection and a tendency toward beauty) have been analyzed. According to the research sections, various conceptual models as well as multiple symbols have been used to provide an analytical perspective.

Given the systematic nature of his philosophy, Mulla Sadra has categorized his semantic study of practical reason and theoretical reason under the theme of philosophical psychology. Following a descriptive-analytic approach, this paper explains his views in the field of semantics of practical and theoretical types of reason and explores their epistemological realms. Mulla Sadra believes that reason is one of the faculties of the rational soul and refers to two theoretical and practical faculties in order to clarify its functions. He maintains that, in spite of their different functions, these two faculties are, in a way, concomitant with each other. Given its role in the perception of universals, theoretical reason provides the basic concepts for morality and ethics, and practical reason perceives particular practical affairs through such basic concepts. By considering theoretical reason as the perceiver of universal concepts, Mulla Sadra introduces it as the origin of the development of two theoretical and practical types of wisdom. Regarding practical reason, neither, like some philosophers, does he consider it to be a purely practical faculty, nor, like some others, does he equate it with theoretical reason in terms of status. Rather, he believes that practical reason is capable of a kind of particular perception along with inference.

This article describes and criticizes two distinct scientific and philosophical views on creation of the World. In the final summation, a way is suggested for linking of these two views and answering to the title of the articles's question.
Modern scientific theories predict a great many physical universes in which, depend on any random initial conditions, could be different laws of physics and different paths of evolution. We just happen to be in a very small fraction of these universes where some suitable conditions for coming and evolving of the life so far as the consciousness are satisfied. Whereas in the first philosophy, the coincidence has not any place in the creation of the World; there has always been the eternal origin of the World, and the creation is based on the intellection of incorporeal entities. On this basis, in the case of the existence emantation, it is considered a metaphysical structure wherein the necessary existence (God) reflects on his essence and the pure intellect _ who is also single and incorporeal_ is created or issued by that reflection. The pure intellect has some modes of plurality that make possible to be issued some large effects by him. But those modes are not so large that could be possible issued all creatures of the infra-intellects world. Thus it is necessary to be issued many intellects respectively inso far as the number of plurality is became sufficient for the the plurality of the infra-world of the intellects. The priority of any intellect to the next intellect is existential not temporal. To this credict, there has always been the principle of the Nature's material, following the existence of the final intellect; the Nature has not a beginning in time, but its events occur temporal and successive. As described, in first philosophy, the concept of creation is not applies to the principle of the Universe but to its events.
In contrast, the modern scientific and empirical evidences indicate the limitation of the age of the present (matterial) universe. According to the genuine scientific theories on creation of the world _ whether the bouncing models in which our universe undergoes cycles of expansion and recollapse with the physical constants being changed at each bounce or the inflationary scenario that predict a numerous parallel universes each with own fine-structure constant _ do not seem to be any causal relationship between one universe events and other universes ones.
Numerous universes scenario, in principle, is not a scientific theory but a prediction of the science that we perhabs never could perform any experimental measurement on it. It also maybe some religiouses suppose it as a modern secular science's response to the smart and precise design of God in creation of the World. Nevertheless, consider that there is an entirely metaphysical version of the numerous universes scenario: If we believe in the existence of First Origin (God), then we agree with the creation by the intellecion and, following it, we accept the existence of the incorporeal intellects world, we could also agree with the possibility of existence of numerous universes, and why is that? For a simple reason that whatever we finite creatures could think or imagine, an intellect of the intellects world thinks before (from the eternity): From the one to multi-dimensional spaces to the idea of ​​an infinite number of quantum paths, and to every idea and theory that will be later appeared in the human’s thought and imagination. And as it has been discussed, in the incorporeal intellects world, reflection on a thing is equal to being of that thing, provided that its existence is compatibe with the immediate perceptions such as the principle of non-contradiction.
It is well known that Albert Einstein, the discoverer of the theories of relativity, said that God does not play dice. In other words, the creation of the world is not a coinsidence. Accordig to the first philosophy, this maxim is all right in emantation of the incorporeal intellects – that are some necessaries of the First Origin’s essence, from some interpretation. However, as is discussed by this article, the structure of our physical world as seen by us is formed by coincidence and it has caused any distinction between our universe and other (prabable) universes.
Accordingly, if we believe in the existence of the incoporeal intellects world _ beyond the Nature _ we can say in response to the question of the article title: Creation of the World, both intellection and coinsidence; intellection for the emantation of the incorporeal and timeless intellects, and coincidence for the various fine-structure constants of different physical worlds.

Decision-making is one of the most important aspects of human life; however, it has been neglected in philosophical discourse. The following question is handled in this research: “What kind model can be presented for decision-making based on the analysis of the ideas of transcendental philosophers such as Mulla Sadra, Allameh Tabatabaei and Allameh Motahhari?” This qualitative research follows library method for data collection and content analysis for analyzing the data. According to the research findings, various components of the three human aspects (cognitive, emotional and behavioral areas) and their components are effective in human decision-making. However, the analysis of decision-making model should be comprehensive, and all of its components must be taken into account. Each of these components involves its own attractiveness and draws the attention of decisionmakers. Some of these fascinations are consistent and some others are noncontiguous. They vary a lot in in terms of intensity and power. Finally, according to the findings of the research, it is the "total attraction balance" that governs the decision. The option whose components are more powerful and more substantial, and therefore its total attraction by the supporting components are more, can dominate the decision-making. This analysis of decision-making is presented in the form of a conceptual model called "human aspect measurement theory in the analysis of decision-making pattern".