mohammad pezeshgi

The present study aims to examine the evolution of political philosophy at the Qom Seminary over the past century. In this regard, efforts have been made to analyze the trajectory of political philosophy from the establishment of the Qom Seminary to the present time. Therefore, the main question of the research is: How has the stream of political philosophy at the Qom Seminary evolved since its inception? The research method is descriptive-analytical, and the results indicate that the emergence of political philosophy as a distinct field of knowledge in the Qom Seminary dates back to the last three decades of the fourteenth century (Hijri calendar) in seminary-university institutions. Over the past thirty years, these educational and research institutions have established one of the few centers of political philosophy in the country, particularly focusing on the introduction and expansion of Islamic era political philosophy in Iran and contemporary political philosophy. Attention to three key points is crucial in the teaching and research of political philosophy: first, the instruction of primary languages of this field; second, familiarity with the principal schools and sources of Western and Islamic political philosophy; and third, the teaching of the latest methods of thinking and reasoning in the realm of political philosophy. By focusing on such aspects of political philosophy, the Qom Seminary can be recognized as one of the scientific-religious centers in the world capable of addressing human issues on a global scale.

hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of Islamic philosophy where the foundational concept is "the primacy of existence" (Asālat al-Wujūd). This concept serves as a meta-language for the entire philosophical framework, acting as the underlying principle governing all issues, claims, theories, and arguments within this system. The primary goal of this article is to explain the nature of "political action" in accordance with the meta-language of the primacy of existence. In this existential explanation, it is demonstrated that political action becomes one with the "self" of the actor, and it is this unity of political action with the "self" that gives it meaning. 

The method employed in this article is an existential explanation. Existential explanation is a type of philosophical reasoning consistent with the meta-language of the primacy of existence, wherein human phenomena are explained by referring to the ontological characteristics of the individual or collective "self." In this article, based on this explanatory method, the process of political action—from the initial intention of creation by an actor or the collective consensus of political actors to its ultimate realization in human life—is explained based on the inherent needs of these actors. Moreover, the meaning of political action is examined according to the individual intention or collective purpose of the political actor.

The first result of this article is that political action is an institutional action. Therefore, it has three characteristics: stability, continuity and homogeneity. This is because political action, following the intention of the actor or the collective consensus of actors, permeates the individual or collective "self" of the actors.  The second result of this article is that from the perspective of the meta-language of the primacy of existence, every political action is considered an "expanded existence" of individual action. By "expanded existence," it is meant that political action, with a singular existence, manifests in the individual actions of all political actors. The plurality of actors and their individual characteristics do not conflict with the existential unity of political action. As a result, in a political interaction, each of the political actors, in addition to their individual existence, has a transpersonal and common existence with other political actors. It is this expanded and shared existence that is the subject of political action, distinguishing it from individual action. Another result of this article is that political action is a meaningful phenomenon from the point of view of the primacy of existence. The meaningfulness of political action lies in uncovering the hidden meaning within it and conveying that meaning to others. Thus, political action, from an existential perspective, is akin to speaking. Just as speaking reveals the hidden meaning in one's mind and communicates it to the mind of the listener, political action, in existential explanation, relates to something real and true, which is the uncovering of the inner intentions of the political actor(s).

Political action, due to its stability, continuity, and homogeneity, becomes part of the actor's existence and realizes their existential status. Political action derives its meaning from its connection to the "self" of the actor, obtaining this meaning from individual intentions and collective consensus. Furthermore, collective political interaction among actors leads to the formation of a political identity.

This article aims at presenting the viewpoint of the transcendental philosophy regarding the political theory. The article claims that, regarding the origin of the political theory, the transcendental theosophy has a paradigmatic view in relation to the common viewpoint of the philosophy of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political transcendental philosophers, have sought to investigate our claim to show that the transcendental philosophy, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the philosophy of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the transcendental philosophy does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in philosophy of the social sciences.

Political epistemology tells how knowledge about political phenomena is acquired. The article tries to examine the ways of recognizing political phenomenon according to transcendent theosophy. Political phenomena is the concepts, structures, and actions in which those structures are occured. The author claims that political phenomena are constructions modeled on objective and real concepts. In transcendent theosophy, knowledge is obtained when reality is present in the soul. Therefore, the concern of this article is how political phenomena are presented to the soul. Therefore, the method of philosophical analysis is used. One of the results of this article is that the general theory of knowledge is proved in transcendent theosophy. Hence, there is a way to achieve the knowledge, both objective and constructive. One of the important achievements of this article for the philosophy of humanities is that the philosophical foundations of humanities can be built based according to transcendent theosophy.

The purpose of this article is to show the continuity of the teachings of transcendent wisdom in the branch of philosophy of social sciences. This means that this philosophy has the philosophy of social sciences. Unlike some writers. Hence, the present article claims that transcendent wisdom can guide the social sciences as paradigmatic assumptions. The meaning claims that transcendent wisdom is used in the philosophy of the social sciences.In the present article, a philosophical argument based on polemical argument has been used to investigate the above claim, which is common in this type of discussion. The achievement of the present paper is that it can provide paradigmatic elements for the social sciences based on transcendent wisdom. Another achievement of this article is the introduction of the philosophy of Islamic-Iranian social sciences.The achievement of this article for other studies is that it can be used in theorizing in Islamic-Iranian social sciences and explaining the methodology of studies of the Islamic Revolution of Iran.

The present study aims to explore the existence of political phenomena through rational and argumentative inferences, using the teachings of transcendent philosophy. The purpose of political phenomena are the concepts, structures, and actions in which those structures occur. The present study claims that political phenomena are a shadow of the existence of science. Science has an independent and external presence in transcendent wisdom, and individuals enhance their existence by increasing political awareness (which emerges in culture, history, and collective identity). The political reality is adapted to the whole ontology of transcendent wisdom by proving the research claim. As a result, political phenomena are related to other existing objective facts, and it is possible to examine the ontological issues in question. One of the essential achievements of the present research for the philosophy of humanities is that it provides the possibility of designing the philosophical foundations of humanities-based on the teachings of transcendent wisdom.

Whether there is “social reality” for Sadra's transcendental civil theosophy rests on the possibility of founding human science in conformity with the Islamic philosophy. In fact, to ask whether it is possible to found the above human science challenges the capacity of transcendental theosophy as a prefect system of philosophy. Were the answer negative, it would be construed as some deficiency in the Islamic system of Philosophy. In his article, the author aims to explain the concept and weight of “realism” for the whole transcendental theosophy. The author claims that “realism” has a main significance in ontology, epistemology, and the system of values in the transcendental civil theosophy. Thus, the realistic explanation of social affairs is developed into a main issue in civil philosophy.     The method of the research is to make reference to library and to quote from the masters of this theosophy as the document for what is claimed. The findings might be used for matters such as proposing realistic view on the products of consideration or the capacity of transcendental theosophy for founding of humanities

About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incor-porate the teachings of Islamic philosophy into paradigmatic elements for the produc-tion of a new type of human science. In the meantime, the ideas emphasize the distinc-tive features of transcendental wisdom, such as the doctrine of the originality of exis-tence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcen-dental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from tran-scendental wisdom. Examine the present claim through reference to the works of tran-scendental wisdom, and it becomes clear that the teachings of the transcendental wis-dom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of estab-lishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.

Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Humanities and the construction of Social Reality too. Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Humanities and the construction of Social Reality too.

The present article aims to find linguistic characteristics of transcendental theosophy which separate it from other types of Islamic theosophy. The article author claims that linguistic characteristics, better than other criteria such as type of problems or sources can show specific characteristics of transcendental theosophy. For looking into such claim, documentary methodology has been applied. The results of the research are to make specific linguistic characteristics of transcendental theosophy known. Also, the results can used in philosophical and comparative studies and developing other branches of Islamic philosophy including political philosophy and philosophy of humanities.

The purpose of the paper is to show the paradigmatic nature of political science. Therefore, the question addressed here is: What is the nature of political science? What is claimed here is that explaining the nature of political science depends on attachments to one of three established paradigms in political science: Pre-scientific, scientific, and post-scientific paradigms. Documentary method was employed to conduct the study. The findings of the study can be applied in the fields of political philosophy, political methodology, research methods in science, and the study of the paradigmatic nature of political science arisen from Muslim world.

The authors and scholars are not unanimous with respect to the existence of leading paradigms and kinds of them, in case of presence, concerning the political science akin to the other social sciences. According to this article, political science like the other social sciences is of paradigm. The aim of the present article will be the introduction of leading paradigms in the prevalent political science and its components. The findings of this writing could be utilized in favor of the philosophy of political science, political methodology, methods of research in politics as well as the investigation of political sciences as paradigmatic and manifested in the world of Islam.