The topics of Sadrolmoteallehin self-awareness can be investigated and criticized in two terms; content and method. In the ontology of transcendent wisdom, although the self emerges from the body origination, it is a multi-factorial creature and owner of dignity. This creature was flowing and changing from the material world to the intellectual abstraction. It has unity with its captured body. The objective of this research is to discover Sadrolmoteallehin methodology in introducing the self. The outcome of this study is to confirm the selection of interdisciplinary studies methodology by Sadrolmoteallehin in the above-mentioned issue. Given the multi-factorial nature of the self and the necessity of multi methodology in examining these kinds of issues, Sadra has adopted this method.
The outcome of this study is to confirm the selection of interdisciplinary studies methodology by Sadrolmoteallehin in the above-mentioned issue. Given the multi-factorial nature of the self and the necessity of multi methodology in examining these kinds of issues, Sadra has adopted this method.

In transcendental philosophy "knowledge" is deemed to be existence. Although analysis of Knowledge in the light of existential interpretation, can provide the specific features of two types of Propositional and intuitive knowledge in epistemology of transcendental philosophy. This issue of the current study is to analyze the relation of these two types of knowledge under "epistemic justification" and to determine the scope of the epistemic justification of these two types as well. The analytical-logical approach in terms of Sadrolmoteallehin has brought proof for the requirement (due to the duality of scientific and its objective existence) of propositional knowledge to Justification theory and its monopoly in "proof". Since intuitive knowledge is gained by objective witnesses, in its different types (sensory and extra sensory), it is needless of epistemic justification.
Since intuitive knowledge is gained by objective witnesses, in its different types (sensory and extra sensory), it is needless of epistemic justification.

Theory of contingency corporeal and continuance spiritual of soul human, was from excellency sadrolmoteallehin creations.The theory of the corporeality of contingency and the spirituality of subsistence in relation to the soul were Sadrolmotealehin's innovations.Based on those theories, he solved many problems in the realm of human ascension and found deep philosophical expressions concerning them.But, his viewpoints on clarifying religious stages like the before existence world(Alame Zar),tests taken from human beings before entering the material world,the concept of descent and, etc were of no success or achievement.Allame Tabatabaie, God mercy upon him, opened new doors to the humanity approach of philosophy as a philosopher adept in Sadrian philosophy and familiar with the Quran,prophets and their relatives(Ahl-e Beyt).There are innovative analysis and clarification Mula Sadra's philosophy should be previewed by.Allame clarifies all the human existing worlds, the before existence period, its rules and even better clarifies the human ascension

The quality of heavenly body is one of the significant issues within physical resurrection domain. The main question is that whether the resurrected body in hereafter is elemental or exemplar? And also does it differ with worldly and exemplar body? Based on intellectual concepts such as the originality of existence, questioning the existence, individuation of existence, essential motion, abstraction of imagination, Mollasadra has tried to illustrate the objectivity of both worldly and heavenly bodies; however, he was only successful to conclude that heavenly body is considered as exemplar, when it coexists with God's existence. On the other hand, Allameh Tabatabaee has based his arguments on some revelation reasons and intellectual foundations such and the rule of Al-mithl, the necessity of soul and body, compliance of corpse from soul, the originality of soul within mankind. He believes that what is considered as necessary in resurrection day for rewarding deeds, has some resemblances with humanity and is realized with the existence of soul. It's not necessary that heavenly body will be worldly in all its components and characteristics. Therefore, heavenly body is very similar to worldly body; however, from a soul point of view, the resurrected mankind in resurrection day is very much similar to worldly mankind. Adherence to the foundations of transcendental wisdom and citation of anecdotal evidences are among the similarities of these two wises in defining heavenly body. Although, Allameh Tabatabaee believes more in anecdotal evidences and the existence of soul and the adherence of body to the soul that makes him distinguished compared to Mollasadra. These two wises are compared, analyzed and criticized in this study on the grounds of their philosophical as well as interpretive works.

Providing a clear definition for faculties of the soul and enumerates the functions of each of the powers, requires a priori answer to the question of "the possibility of a multiplicity of soul faculties" and "criterion of plurality of any of them". Ibn Sina is one of the first philosophers to explain the exact position of powers in soul and offers criterion of “plurality of powers based on the number of material-type verbs" based on the rule of Al-Wahed. Fkhre Razy by rejection of Kubravi Al-Wahed rule, challenges the Ibn Sina's criteria. He reduced the plurality of powers to a plurality of instruments and based on that, considers the soul directly as the perceiver and agent of all actions and their perceptions. In the meantime, sadrolmoteallehin provided a middle way on the issue based on foundations of psychology that are based on transcendental philosophy ontology. He neither followed Ibn Sina's way to introduce the soul faculties as agent and direct perceiver, nor did he offer the ideas like Fkhre Razy about the rejection of intermediary of powers. Rather, through a considering a gradational approach, he criticized Ibn Sina and Fkhre Razy reductionism. Moreover, he stated the various faculties of the soul in three orders of sense, mind and intellect, and despite of proofs over intermediary of powers, he saw the soul as a perceiver and immediate agent.