مقالات رزومه دکتر محمدمهدی عموسلطانی فروشانی

The goal of science is to explain reality and the world, and the goal of philosophy is also ontology. Philosophical views on scientific opinions and scientific opinions have had a direct influence on the way of worldview and ontology. Since the early twentieth century, the scientific flow of reduction affects logic and philosophy, psychology and sociology, and even theology and religion. On the other hand, the new emergent flow of emergentism in opposition to reductionism flourished in the late twentieth century. The philosophical and analytical validation of these two seemingly contradictory views promotes the levels of scientific methods and approaches, as well as philosophical views, especially philosophies such as the philosophy of religion, the philosophy of psychology, and the philosophy of sociology. Reductionism is trying to coordinate with unity, realize the unity of sciences, eliminate the waste of scientific theories, and provide the possibility of a stronger justification. On the other hand, emergentism involves the hierarchical plurality of the world's creatures. On the other hand, emergentism involves the hierarchical plurality of the world's creatures which causes the classification of science. Each level and class have its lows, rules, and concepts per se. Reductionism is unable to explain the plurality of facts and levels of existence; But emergentism with its theoretical framework explains both the continuum, unity and multiplicity of reality means the hierarchical plurality of reality. the reduction merely is an essential step in understanding and discovering down-up causality that is used as one of the theoretical concepts of emergentism and somewhat explains the cause of the relationship between the layers of existence. But reduction strategy is not successful in recognizing and explaining the existence of layers and classes of science. Reductions with a priority look at reality are subject to selfish judgment and preference, but in emergentism, reality and ontology determine and identify the methodology and epistemology.

All kinds of brain damages and neurological disorders (including dissociative identity, schizophrenia, mood swings, etc.) affect the loss and transformation of biotic qualities, mental states, and even the idea of the soul and "self". Observing these effects leads to the development of various theories about the existence of the soul and its detachability (from the negation of self/mind/soul, or denial of its immateriality up to rejection of its surviving. The theoretical framework of emergentism and Mulla Sadra's wisdom help to analyze this challenge and to provide a superior theory to dualistic instrumentalism as a general approach to the problem of neurological disorders' effect on the soul. By attention to two types of emergentism (substance emergentism and property emergentism),  and Mulla Sadra’s theory of the “Bodily Origination” we may tell that the body and the nervous system give rise to the hierarchical emergence of the soul (from the vegetative to the self-subsistent mind/soul) and all the proper biotic and mental properties. Under this emergentist correlation of body and soul, and due to intrinsic belonging of soul to the body at the vegetative level and accidental belonging at the substantial and autonomous level of the soul's existence, brain damages and neurological disorders give rise to the emergence of mental disorders as the disruptive properties for the soul as well as submerging of some of the mental emergent properties, without the devastation of the self-subsistent and autonomous existence of the soul.

In property emergentism's view, consciousness is merely a property that is emerged by the smallest atoms, molecules, proteins, polymers, cells until tissues, organs, as the effect of interaction with the whole universe and this property, however, is distinct from the components and structures of its physical, chemical and nervous bases. In contrast, substance emergentism has argued for the realization of the immaterial substance of soul/mind. The philosophical analysis of the two claims and their arguments is the main issue of this paper. Property emergentists due to systemic view and dependence of consciousness on neural states and brain regions, and observing the nervous-psychological disorders, attribute the state of consciousness to the nervous sub-layers and do not confirm the substance of soul/mind. But based on the features of consciousness including having the first-person perspective, being representational state, having mental qualification (qualia), we will argue that substance emergentists are in a better position to explain consciousness and its essential properties.

Islamic theologians have set forth different ideas and opinions in relation to the question of whether eternal punishment is genetic or conventional. Some favor the genetic explanation and others oppose it. The Quranic verses and traditions appear to be consistent with both explanations. That is why a third group of researchers of this issue have confirmed both sides of the argument and have developed the belief in both types of punishments. In a sense they have accepted the apparently paradoxical verses. The present paper is an attempt to clarify the issue and the relevant questions, and to present the views expressed by the Islamic theologians in this regard. The position taken in this paper is that eternal punishment is genetic not conventional. Efforts are made to explain why the acceptance of the two types of eternal punishment conjointly is a false solution and why the correct solution lies in the correct interpretation of the seemingly paradoxical verses in the context of monotheism. The paper proposes a Quranic, theosophical and philosophical solution with aim of solving the problem.