منیره سیدمظهری

The purpose of ethical view in existentialist is a better description of being human. Sartre philosopher of existentialist philosophers, as human is free and autonomous, so in ethics there is no general rule, so there is no fixed value and human is simply the source of value and moral code. According to such a view, the criterion for doing a verb as well as moral judgment is the individual himself, since the individual himself is the creator of his deeds because of his freedom. As well as his existentialist themes, Sartre also rejects the absolute morality that everyone is valid and replaces it with a moral that alone is valid for the individual. In the present article, we intend to study the nature of ethical values by relying on the concept of freedom from the perspective of Sartre in order to determine the role of moral values in how ethical judgments are issued.

Heidegger has provided some innovative interpretations regarding several topics particularly in relation to human existence. His views about human beings are comparable to those of Mullā Ṣadrā in certain respects. One of them is their belief in man’s transcendence and existential width. Both thinkers maintain that man is not an entity imprisoned in itself; man, who is the source of many possibilities and is aware of them, is subject to “becoming” and can become what they are not at the present time. In other words, man can go beyond the existing situation and attain transcendence. Although there is a similarity in this regard between the thoughts of these two thinkers, it should be considered that in Mullā Ṣadrā’s ontological system, the human soul, owing to its essential immateriality, always enjoys a perception and understanding of its identity as connected to an unlimited being and infinite truth. The human soul, which entails the whole limits of being in itself, tries to grant meaning to its existence through gaining proximity and similarity to that infinite truth in the course of traversing its out-of-itself stages. The soul’s developmental journey for reaching the ultra-rational stage also continues after death. By contrast, in Heidegger’s ontological system, truth is based on Dasein, whose being real indicates that it is the only existence in the world. It also means that, without being connected to a mysterious and transcendent power, Dasein always possesses a pre-knowledge of everything that comprises the world and continually perceives things with no cover at highest levels of clarity. Therefore, Dasein relies on itself in transcendence, the continuation of which is motivated by actualizing its existential possibilities until it dies. Death is the last existential possibility of Dasein upon which it attains its end.

We know that mental states including emotional tendencies play a significant role in the process of human internal and external actions and behaviors each one of which contain a type of moral judgement. In fact, such a structure of mental states and emotional leverages serve as a motive that leads to a type of persuation in man as a result of which a behavior emerges and a moral judgement, e.g. goodness, is issued. One can argue that Ayatollah Javadi Amoli does not see the mere belief in a proposition sufficient for the emergence of a behavior and action as well as the issuance of a moral judgment, i.e. goodness, and he clears a room for the emotions. Thus, the current essay seeks to show the features and points of the key factors in Javadi Amoli’s philosophical and moral encyclopedia as well as their impact on the emergence of the moral behavior and judgements in man. The author uses a descriptive-analytic method to explain the precise relationship between the attitude structure and vision structure based on the premises and requirements deriven from the thoughts of Ayatollah Javadi Amoli as well as the relation between each one of these factors.

The issue of substance is one of the most important topics of Aristotle's philosophy, and understanding it can lead to a better understanding of the thought system of this great Greek philosopher. Aristotle has built his philosophy on the basis of knowledge of essence or essence, and all the pillars of his thought system, including existentialism, epistemology, theology, and cosmology, depend on essence and form - which in his philosophical system are equivalent to essence and essence - so that Aristotle's philosophy can rightly be called essential metaphysics. In Aristotle's metaphysical thought, essence and essence always indicate a type of essence or in other words, "this thing here", so essence and essence apply absolutely to essence. As Aristotle says in the discussion of definition, the definition belongs only to the essence and the definition of other categories follows it. In this sense, it can be said that; What and what is only belongs to essence, which of course means essence in its first meaning. Therefore, in the current research, we are trying to answer the question of whether the essence of an object is exactly the object itself or something else by analyzing the Aristotelian thought about the scope and essence of an object and showing the requirements of its theory in physics and metaphysics.

Belief in the Ălam-e Methal as a real world and spiritual essence, which is the middle ground between the world of predestination and the world of martyrdom, is one of the beliefs of Mohi al-Dini mysticism. The present article shows how to know all levels of creation through the knowledge of the Ălam-e Methal. The ideal order of the universe includes vast semi-abstract optical truths determined by ideal forms. Since one of the perceptual powers of man is his imagination, which is itself of the type of the Ălam-e Methal, so man can achieve an existential and epistemological connection with his absolute Ălam-e Methal, Which has been considered in mystical texts, can be related to the absolute idea , the possibility of knowledge and cognition and imaging in all three levels of the universe.

Resurrection and life after death means the return of a person after death to life on the Day of Resurrection. Resurrection is very important in the Islamic religion and many verses of the Holy Quran are about resurrection and its surrounding issues. In the meantime. Mulla Sadra, as the founder of transcendental wisdom and the first philosopher who has been able to pay attention to the proof of physical resurrection by using rational arguments, and emphasizing on his philosophical initiatives and in the shadow of Islam, has outlined the quality of physical resurrection. Mulla Sadra has tried to present a rational and completely innovative analysis of the resurrection, especially the physical resurrection, by relying on his transcendental wisdom and by stating eleven principles, and to prove the harmony between reason and Sharia in this field. After Mulla Sadra, the followers of Hikmat Ta'ala also consider the principle of resurrection to be necessary, and using philosophical arguments and the use of Quranic verses, they have raised the issue of the realization of resurrection and the proof of physical resurrection.

The acquaintance of each human being with his own “Self” and its understanding always preoccupies human mind, because the answer to this question gives meaning to human life. This essay which has been authored using qualitative method and based on a fundamental analysis seeks to give an answer to the what-ness of human nature from the point of views of two renowned philosophers in Islamic world and western world. Mulla Sadra and Heidegger have both spoken of man and the related issues. Heidegger discusses man in order to know Being while Mulla Sadra intends to being with human knowledge in order to understand God as the Absolute Existence and the Truth of Existence. According to Mulla Sadra, human truth is not knowable because of some reasons and thus, what the philosophers state do not reflect his truth though can express human properties. He offers two types of essential definitions of man. In first definition, following the classic philosophers, he defines man as the rational anima and In the second definition, in the wake of the mystics, he founds his own essential definition of man on principles doctrines and Man as the Central Element of All Existential Spheres. But Heidegger in his analysis of man refers to two points, first, our main question of man should not be concerned with human nature, rather we should ask of “human who-ness”; it is in this case that we have asked a question of human existence. Secondly, defining man as the rational animal though is not an incorrect definition by no means can be appropriate for expressing human nature. According to Heidegger, human nature lies in his existence (Da-sein). Man is the only being who has the state of “ex-sistence”, i.e. open toward Being. Thus, man is the place where Being reveals itself. It seems that what Heidegger has expressed regarding the “who-ness” of man and the property that distinguishes him from other entities as compared to the definition offered by Mulla Sadra is just concerned with one aspect of human being and for this reason, it does not contain all human features and the definition is not of the whole human existence.

Many contemporary philosophers consider emotions to be cognitive matters, so contrary to the common notion that emotions are uncontrollable attacks and are related to the animal aspect of man, cognitive emotions are controllable and reasonable and are closely related to human beliefs. For this reason, in the New Testament, the role of emotions in the realization of religious beliefs has been considered and re-read. Master Javadi Amoli believes that the desire for infinite perfection, which is an innate thing, leads to the belief in God. Such a belief also requires the existence of God in the external world. Sartre, on the other hand, as a philosopher of existence, by explaining the romantic relationship between human beings, believes that love leads to the deprivation of the freedom of the lover and the beloved, and therefore is not justifiable; Also, because God is beyond love in a human relationship, it leads to the deprivation of human freedom in the first way, and thus belief in God is by no means justified. This article examines the analysis of both thinkers' feelings of love in a descriptive-analytical manner, examines the justification of human love for God as the basis of religious belief, and tries to show whether love as an emotional state can be a suitable criterion for proving God's external existence?

Human has been uninterruptedly studied from different mystical, theosophical, philosophical, and psychological angles; and from these points of view, it is the only creature that in spite of having wisdom and knowledge to recognize and choose, has a lot of spiritual and psychological turbulences, specifically when the matter of love is the main issue. Therefore, here the attitudes of Jacque Lacan, French psychoanalytic theorist, and Mulla Sadra Shirazi, Iranian mystic and philosopher, would be investigated through a comparative approach. The former believes that the experience of a true love occurs only in the imaginary order after passing which one will continually experience the sense of lack and otherness, as everything symbolizes lack, and also every process of perception takes place in the signifying circle of language. Therefore, he looks at human being as a pack of unsatisfied desires which induce an everlasting pain. On the other hand, Mulla Sadra claims that love is a cosmic and ontological phenomenon which is inherent in human nature that tends towards interaction and unity with the cosmos. Considering Lacan’s theories about human’s instinctive life, the permanent sense of pain induced by lack and otherness in human is displayed, while besides depicting this pain, Sadra expresses an eternal innate motion of love in human that generates a deep feeling of joy. On one hand, Sadra goes beyond instinctive love defined by Lacan, and consequently experiences a kind of sublime as the result of the alternative sense of pain and joy through experiencing death and birth of lack in different times.

Emotions,as one of the areas of emotional tendencies,play an important role in the arousal of human behavior.MullaSadra believes that man has an insight structure that consists of components related to each other that are toward the end.These ends have a deep sense of emotion in terms of youthful and emotional actions.Whether emotions are of a nature or a link to human actions,the two main questions of the research are ahead.MullaSadra,by proving existence,love and authority,considers the true emotions of the inner one that provokes the interests of affairs and behavioral actions appropriate to them,for thenature of emotions has an acquired role.Incontrast to the socialist philosopher,believers are not merely emotions and emotions,but they form the human consciousness structure Purposeful and meaningful,therefore,whatever we do (consciously)is influenced by emotions,and the condition for the realization of these emotions is the same.In fact,they believe that emotions are associated with belief, that is,for example,we are happy to be happy with our behavior,and that we feel good.We are responsible for this behavior.Its the responsibility of our emotions and emotions that make us love, hate,and because we choose our emotions.Therefore,in the article, we are ready to give a descriptive-analytical overview of the more specific views on the cognitive nature of emotions,shows a dramatic impact on the approach of these two philosophers,which is somewhat dim in existing research,and onthe other hand by comparing their views In the way of similarities and differences,we will achieve an acceptable answer to the question of what the role of emotions in human behavior is.

One of the most profound ontological problems which has occupied the minds of thinkers and philosophers is the discussion of origination or eternity of the world. In Islamic tradition, through introducing the theory of trans-substantial motion, Mullā Ṣadrā has tried to portray the renewing origination of the material world in such a way that, while enjoying consistency, it does not contradict any religious teachings. According to Mullā Ṣadrā, renewal is the same as existents’ being, and each renewal is an independent origination which ceaselessly occurs in the essence of existents in the course of time. The chain of events will never stop at a specific point due to the continuity of emanation; therefore, all components of the world are temporally originated. As a result, the world, as a mentally-posited whole, has no independent existence and is temporally originated as well. William Craig, the Christian thinker, has also based his cosmological argument on a new approach to the temporal origination of the world in the contemporary Western philosophical atmosphere. He maintains that the world and all its constituent parts, including time, have been created from nothing at a specific moment on divine free will and, since then, God, who existed prior to the creation of the world in an ethereal state, is now exposed to time because of His true relationship with temporal origination of things. The present study aims to reveal the efficiency of Mullā Ṣadrā’s interpretation of the temporal origination of the world in comparison to Craig’s new approach. The findings of this comparison indicate that Craig’s attempts at presenting this new approach deserve due attention; however, comparing to Mullā Ṣadrā’s view, it not only lacks the necessary consistency but is also in clear contrast to some of the most fundamental religious theorems including the impossibility of attributing change to God’s essence, His eternity, His everlasting simultaneity with the created, and continuity of emanation.

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity of believing in this theory in some of his works, particularly, in his gnostic treatise of Iqaz al-na’imin. In order to provide a gnostic explanation for this theory in the realm of ontology, Mulla Sadra resorts to ontological terminology, describes the relationship between existence and quiddity, and discusses the validity of quiddities in terms of both their fact-itself individuation and ontological descent. In doing so, he initially propounds the theory of the graded unity of existence and states some delicate points in relation to its content. Then, based on the eternal and pre-eternal non-existential nature of possible things, he uses a gnostic language to clarify the individual unity of existence. Finally, he concludes that the unity or oneness of existents in their ontological essence is of an individual and permeating type rather than a specific one. In his view, true existence is exclusively limited to the existence of the Almighty, and all possible beings are the manifestations, appearances, and modes of the attributes of the existence of the Truth and enjoy a shadow-like existence in comparison to Him.

Intercession and having faith in it is one of the essential teachings in Islam. Obtaining enough knowledge about this essential principle of religion and its rational and theosophical principles provides the condition for taking benefit from this diving grace. From the point of view of Muslim theosophists, Intercession is suggested according to the principle of higher possibility and perfecting the capability of the recipient .From the point of view of Muslim theosophists Intercession is realized by the perfect man in the arc of descent and ascent ,by God’s Most Beautiful Names and the relation between these Names with divine grace and forgiveness and mediation of Perfect Man as a manifestation of divine Name in the sphere of humanity .Having faith in Perfect Man’s role as the vicegerent of God on the earth and his superiority and guardianship over other creatures facilitates accession to intercession .This is on account of the fact that the Perfect Man‘s heart is the mirror of God’s Names and His essential self- manifestation which is going to manifest in the world by being manifested in him.

According to the opinion of the Muslim theosophers, world is founded upon a logical and intelligible system, and from a metaphysical point of view, it encompasses hierarchical degrees or worlds. These worlds are positioned in vertical - metaphysical relation. In other words, they are interconnected in a longitudinal order on the base of causality relation. Nevertheless, illuminating this relation between the first cause and the first effect, one encounter with philosophical – theological doubt, that is, the necessity of joining the effect to the cause necessitates the coexistence of the world with its origin. Nevertheless, the necessity of differentiation and priority of the transcendental Being to the contingent beings requires the world of contingent beings have belated and objective separation from the Transcendental Necessary Being. In order to solve this problem, according to his philosophical system, Mir Damad has suggested the idea of createdness at the level of perpetual duration. Mir Damad’s amazing thought in foundation of this theory by taking benefit from the contrast between the terms of perpetual duration (Dahr) and eternity versus time and temporal beings is praise worthy. However, from Sadraian philosopher's point of view, the paths he has followed to prove and confirm his own theory could be still subject to controversy.

Avicenna, can be regarded as the most prominent of Islamic philosophers. Despite the fact that he lived in the medieval era, he did not follow the medieval line of thought. He was rather like Renaissance thinkers in opposing any sort of narrow-minded dogmatism and blind imitation of the ancients as well as in relying on reason and experiment as the only touchstone of truth and never rejected a belief before he found conclusive evidence in its refutation and meanwhile regarded it as possible. That is why he considered the intuitive findings of mystics and the miracles of saints as logically possible and in some of his works sought to provide philosophical justifications for them. However drawing on evidence from Avicenna's life, we will to show that he never set foot on the path of mystic quest and neither did he adopt a Sufi's life style.

One of the issues which have always been controversial in the history of philosophy is the essential movement in nature or in a more general term nature’s change and becoming. In the history of philosophy, philosophers have been always undecided between the idea of change and the idea of stability. Some have entirely denied the reality of movement and considered the obvious changes and revolutions as the unreal constructions generated by mind. Some others, however, have talked about movement and change as an undeniable truth and set it as the foundation of their philosophical system. Heraclitus is the first Greek philosopher who has denied immovability and spoken about the permanent change and movement of natural objects. Among the Muslim philosophers it is Mulla Sadra that more than all others has discussed the substantial movement of objects and considered it as one of the most important principles of his transcendental theosophy. Heraclitus elucidates change and becoming in nature based on four important principles of his philosophy namely logos, change, opposition and unity within multiplicity. He views change as the fundamental, general and influential principle in nature. Mulla Sadra also basing on important principles of his philosophy such as priority of being and gradation of being has deemed movement as an analytical accident of being, and proved that the motional aspect of objects could not be separated from their ontological aspect. This article, after analyzing Heraclitus’ thoughts and comparing them with those of Mulla Sadra, concludes that despite the obvious differences which exist between the worldviews of these two philosophers, it is possible to give an interpretation which reveals similarity of their ideas about the substantial movement in nature.

Ibn Arabi and Mollasadra assume the spirit of human being to be the manifestation of God because the human spirit reflects the nature and characteristics and behaviors of the Almighty. They believe that the existence of human being overlaps the whole universe. Therefore, they match the microcosm of human being with the macrocosm of God so much that they sometimes take the world of human being as macrocosm and the universe as the microcosm. The extraordinary action of human spirit is their significant belief upon which they have discussed galore and by the use of such a reality they have been able to make their comments and explanations of miraculous objects.

In relation to the faculties of the soul, philosophy in divided into practical and theoretical types. Since long ago, philosophers have emphasized the simultaneous acquisition of these two branches of knowledge for the realization of the definition and meaning of “philosophy”. Like other philosophers, Mulla Sadra has emphasized this task. However, because of its applied and practical implications for the perfection and transcendence of the soul, practical wisdom is concomitant with the purification of the soul, and since the end of wisdom is the perfection of souls, the purification of the soul bears a tight relationship with wisdom or philosophy, its definition, and its end.The present paper is devoted to a study of this relationship from Mulla Sadra’s point of view and seeks to analyze and explain the reality of wisdom and its connection with belief and purification of the soul based on the principles of the Transcendent Philosophy. Accordingly, the writer has initially referred to the end of philosophy and then examined the mutual relationship between the ends of wisdom and the purification of the soul in detail. In this way, she has demonstrated the following:1. Mulla Sadra’s main focus in the definition and explanation of the Transcendent philosophy is the purification and perfection of the soul.2. The ends of wisdom which Mulla Sadra and others have referred to as “end” are, in fact, ontological and practical ends rather than scientific and methodological ones.3. Wisdom is the main element of the correct purification of the soul, and the purification of the soul is the main element in the correct perception of philosophical problems.4. The purification of the soul plays a greatly significant role in the development of the concept, definition, applications, and worldly ends of wisdom.

In his expounding on the issue of resurrection, Suhrawardi maintains that after death, the souls of the prosperous and perfect people are attracted to the world of holy lights and exempted from the interrogations in the intermediate stage(barzakh). As far the souls of middle-ranking prosperous people they settle in the imaginal world or in the world of immaterial phantoms after death. He believes that the resurrection of bodies and lordly phantoms and all the promises of prophets are materialized in this way, but regarding the souls of the wretched he has some observations which seemingly suggest his inclination towards metempsychosis. Criticizing Suhrawardi's approach to the idea of resurrection and regarding his belief that immaterial forms causing some kind of images in the world of imagination, Mullā Ṣadrā considers it a source of agreeable and disagreeable effects. Mullā Ṣadrā believes that such declarations contradict the outward aspects of religious texts and thinks that the mere confirmation of the continuance can never prove the Quranic concept of resurrection – that is, the mustering of man after death in the very worldly form. On the basis of the principles of transcendent theosophy, he himself proves that what is to be resurrected in the Day of Judgment is the very visible body.

Using a documentary – analytical approach, the present paper discusses the idea that the condition of humanities in the countries which are pursuing modernity is a symbol of the way of interaction between the elements of modern culture and those of pre-modern culture. Therefore, it can be said that the role and position of humanities in these countries should be congruent with the cultural and social structure and with the way of fitting the elements of modernity with their historical precedents. The research concludes that the confusion or minimal effect of humanities on social developments of such countries indicates the crisis and incompatibility between the elements which are embodied in the life of these nations.

In this writing first we are going In mention to the order of the worlds of being that is the order of God’s knowledge.from the beginning to the end of divine tact and in this manner we are going to describe the place of the holy Oman and decending mov ernent of it from heaven to the world of being. Then we will consider this subject that the written or compiled Qoran the collective Qoran which its insightful aspect is considered as a book.is the same ex istentia] and creations] Qoran.1t is also an inward and existential nature and parable reality of the world of being.ln the following we are going to examine the quality of God.s knowledge in the eternal being.s order and before existence of things as well as the quality ofdetailed know ledge of the exalted God in the order of action and after creating things.In our discussion over word and the holy book of the exalted God. We will consider the relation between Qoran and the other forms of the words and the holv hook. Afterw ards we will present a picture of the place of the great Ooran which has been elicited from Qoranic and commentary works of Sadr-ol-Moteahelin.

Contingent/Necessity argument (sometimes briefly called contingent argument) is one of the most important intellectual grounds to prove the existence of God. This argument is of high significance among the Islamic philosophers and it is regarded as the way of philosophers to prove the existence of God. The main subject of this argument is the existence of possible bings and effects. This is to say that we can reach to cause except through the effects. According to the usual division of logicians, this kind of argument is called quiatic proof. On the other hand, according to philosophers, without awareness of effect we cannot recognize the cause. In this case proving the cause through the quiatic proof is useless and ineffective. Ibn-sina considers the contingent and Necessity argument as a kind of propteric proof to reply to these challengers. Because of Ibn-sina's carefulness in this argument, Mulla sadra, considers it as a special type of certainty reason.

The concept of perfection and the nature of perfect man have been a source of argument between scholars and mystics since long time in the past. Although the ancient Iranian rituals have taken such concepts as "old man" or "primitive man" somehow into account, their original position is known to be Islamic Iranian. Ibn Arabi is one of those outstanding thinkers who have portrayed the perfect man's feature on account of his interest in mystical approach based on love and revelation and intuition. Some Islamic Iranian philosophers and scholars such as Farabi and Avicenna are promoters of philosophical and rationalistic approach on perfect man, whereas Molla Sadra, who is affected by Mohyeddin Arabi, elaborates on perfect man via both mystical and philosophical approaches.

The separation of science and religion was not posed in the medieval centuries and the Renaissance era; because most of the scientists of natural sciences were the speakers and religious men of their own societies. Appearance of experimental sciences in the seventeenth century made the needless (feeling) toward these scientists and caused the emergence of believing in God and scientific materialism. It seemed that in the eighteenth and nineteenth centuries the sciences have finished and will replace the religion. This point of view had continued till the beginning of the twentieth century. The present article studies the offered solutions in order to eliminate the distinctions between science and religion following a review on related thoughts on the mentioned issue.