فهرست مطالب muhammad kazem reza

By establishing the transcendental theosophy on ontological bases such as existentialism, gradation of existence and simplicity of existence, and by getting inspired from the religious culture, Mulla Sadra attempted to prove the theory of universal consciousness. In some of his works, Mulla Sadra has considered science concomitant with abstractness, regarding material beings as lacking consciousness, but in most of his works, he has accepted the [theory of] universal consciousness, based on which, just as the existence is a unique reality running in all beings with differing orders, its true attributes (knowledge, power, will and life) is running in all beings. Thus all beings, even inanimate objects, are alive, intelligent, praising God and acknowledging God’s existence as their creator. Apparently, the first theory is related to the simple knowledge and the second theory is related to composite knowledge. Accordingly, the present study clarifies that the theory of universal consciousness, as an epistemological achievement of various achievements of transcendental theosophy – put forward in religious culture and argued for in the context of transcendental theosophy – not only is influential in philosophical and ontological issues, but also shows some sort of ontology quite different from other sorts of it. This theory delineates Mulla Sadra’s principles of environmental ethics in interaction with environment, the most important of which are as follows: (1) the principle of intelligent interaction with environment, (2) the principle of witness interaction with environment, (3) the principle of responsible interaction with environment, and (4) the principle of sacred interaction with environment.

According to the theory of essential dualism, human being is composed of two different essences, i.e. soul or non-physical mind, and physical body, which are essentially divergent. The best-known contemporary expositor and proponent of this theory is Rene Descartes. He has given this theory a new life and formulated numerous arguments for it including language usage, behavioral creativity, methodical doubt, distinctive sensory perception, and the indivisibility of soul. In this article, we have first clearly explained those arguments, and criticized them. In addition, some objections are mentioned, with which essential dualism, in general, is faced.