فهرست مطالب amir abdollahi khalaj

In the past, there has been a deep discussion among philosophers and theologians regarding the different aspects of the Divine will. This paper aims to first provide a detailed report and evaluation of Allameh Tabataba'i's theories, and then, in comparison with the ideas of eminent thinkers of transcendental theosophy, a new formulation of this interpretation will be presented based on the reductionist approach, how much they consider the attribute of the Divine will to be essential or action. According to the research method of each of the philosophers, Allameh Tabataba'i, considers God’s will to be debatable in the form of Divine actions and considers it difficult to carry it on the Essence in such a way that it is considered an independent concept, we will consider in the framework of anti-reductionism. We consider On the other hand, Imam Khomeini, who considers the Divine will to be one of the attributes of Essence and considers it to be constant in all levels of existence and one of the attributes of perfection, a minimalist reductionist, and Mulla Sadra, who refers the essential Will to other Essential attributes such as knowledge, love, or pleasure, we formulate maximal reductionist.

David Bohm's ontological foundations of quantum mechanics have been of interest to philosophers of science in a conceptual position contrary to the common philosophical approach in quantum mechanics (Copenhagen interpretation). This research tries to provide a new perspective for understanding and completing the philosophical foundations of new sciences with a descriptive-analytical approach, taking into account the limitations of positivist explanations and relying on the foundations of Sadra's transcendental wisdom. In fact, the main issue is the question of how and to what extent transcendental wisdom plays a role in completing the ontological foundations of the Bohemian approach, and is it possible to open a new window for comparing Islamic philosophy and Western philosophy of science?The results of this research show that despite the different origins of the philosophical foundations of Bohm's and Mulla Sadra's views, ontological concepts such as; Bohm's inseparable and connected whole and the originality of Mullah Sadra's existence, Bohm's holographic world and hidden and hidden order with the degrees of suspicion of Sadra's existence, all of Bohm's movement and the essential movement of Mullah Sadra and the element of information and consciousness in Bohm's view with the aliveness of the universe from He adapted Mulla Sadra's view and determined the indicators of affinity and alignment

In the last century, some physicists challenged the principle of general causality in science, and claimed that in the subatomic world, some events happen that contradict determinism and causality. The positive interpretations of the thinkers of the Copenhagen school of the law of causality, especially in the interpretation of the path of particles, have formed a wrong argument and a pragmatic issue has been referred to an ontological issue, which brings physics into an abyss other than its specialized field. David Bohm, one of the greatest physicists of the 20th century, was able to present a causal formulation of quantum theory with his ontological interpretation and the use of hidden variables in quantum mechanics. From Mulla Sadra's point of view, the principle of causality is dominant in the world and no action will occur without a cause. Mulla Sadra's reliance on the primacy of being leads to the conclusion that if there is causality in the world of being, it is only in the context of being, and the criterion of the being's need for another lies only in thetruth of being as well as the poverty of being hidden in the essence of being. In his interpretation of quantum mechanics, Bohm has taken a general and philosophical view and by proposing hidden variables, he has taken an effective step closer to reality. What is necessary is to not return the hidden variables to a physical and material matter so that a comprehensive framework can be considered to solve the problems.

The idea of designing Islamic-Iranian pattern of advancement has preoccupied the academic gatherings and think-tanks for a while. In this paper, in addition to reviewing the common patterns of development management, it is aimed to explain the potentiality of Sadrai Hikma and Substantial Motion theory to provide the needed theoretical background (even in its metaphorical sense) in order to design the Islamic-Iranian pattern of development. Then, on basis of advantageous separation of Sadrai Hikma between substance and margin and with borrowing foundations, knowledge and to some extent technology (specially, the hidden associative knowledge in technology) from the side stream of the Economy as the essence of the societies, it was tried to attain a useful insight about the path of the development of knowledge in the country in the recent centuries. Finally, it was indicated that the criterion of the balanced progress and in expression; “evolution”, would be parallel growth of substance and margin and other kinds of growth necessitates the unbalanced growth (an not evolution) based on the western patterns.