نشریه حکمت صدرایی
سال نهم شماره 1 (پیاپی 17، پاییز و زمستان 1399)

What is noteworthy in this regard is that in the case of the ending of nature, some of the denigrating ends mean the Malayalah al-Hirkah, and only the al-Hurrakh proves to the natural subject. This paper concludes with the rational-analytical method that the republic of the pre-Mulla Sadra theologians, since they denied the science of natural verbs, could not prove the ultimate cause for the natural subject, but Mulla Sadra and his commentators always seek to prove their intelligence and Nature's endeavor has come up with a variety of explanations. Mulla Sadra's initiative and innovation in this regard are the two principles of equality and the relations of existence and intelligence and the difference between reason and practice. By virtue of its originality, he considers all creatures to be the ultimate cause, and compares it in such a way that the conflicts for the two ends of the meaning of the natural action are not taken into account.

Faith and belief in the science and prophecy of prophets is one of the most important beliefs in the Shiite theological thought. The origin of infallible infallibility (AS) from the viewpoint of many scholars is that their science is to the truths and the harmful consequences of sin, nevertheless, it sometimes neglects this problem in such a way that two issues of science and infallibility can not be combined together. Mulla Sadra emphasizes the importance of science as equal to existence and emphasizes the role of theoretical powers in the realization of sin in the definitions of infallibility, which confirms the direct connection between science and infallibility in his view. In the present study, in addition to analyzing the relationship between knowledge and infallibility in Sadra's view, it has been shown in two steps with the examination of the problem of revelation and the time of childhood of the prophet that the questions raised in this relation in the issue of revelation result from ignoring the propositions of existence and existential status The perfect man is looking at Sadra.

Free will is one of the philosophical topics that have important and significant functions in the humanities, and is one of the theoretical foundations of the humanities. Various forms of free will have been provided; each of these forms has functions in the humanities that are completely different from other functions of the other form. One of these functions is the use of legal theories about the punishment of offenders. In this paper, after introducing different theories of free will and two major legal theories about punishment (Retributivism and Utilitarianism) , the ratio of different forms of the free will to the legal theories of punishment is measured and the result is obtained that the legal theory Retributivism is based solely on an incompatible form of free will, and it is only this type of freedom can apply the theory of punishment; contrary to the legal theory of Utilitarianism, which is non-conditioned to free will, and all the different forms, and even the attitude of hard determinism, can use this theory of punishment. According to this result, Mulla Sadra's view was drawn on punishment, and it was clear that he - as a Compatibilist philosopher - did not deny the ability to praise and deserve punishment; but in a diminishing approach, he reduces the concentration of these concepts in an incompatible intellectual system and reduces them in the sense that it can be used in the system of Compatibilism; this has led him to be very similar in terms of practical functions, to the theories of Utilitarian punishment.

In the philosophical discussions of Islamic philosophy, the power of imagination as one of the inner powers of man is the guardian of the imaginary faces and has epistemological, anthropological, and cognitive functions. Mulla Sadra, unlike the previous philosophers, proves it as one of the fundamental principles of proof of physical resurrection by proving the civility of the power of imagination. In this research, by extracting the philosophical foundations of proving the civility of the power of imagination, its arguments and theories which are the result of the cessation of this power, is discussed. In the works of Mulla Sadra, the results of the transcendence of the power of imagination and prophecies are not explicitly mentioned and the role of each of them is not expressed in the explanation of physical resurrection. The results obtained from the discretion of the power of imagination and its propagation show a more coherent Mulla Sadra's theory than other explanations of the physical resurrection. Some of the results from the proof of the immensity of imagination in the world of the hereafter are: the philosophical justification of the entry of imperfect creatures into the world of the hereafter; the acquisition of rewards and eagles in the grave universe; and the pleasures and sufferings of the world of the hereafter; the perceptual form of paradise and hell and their existence in the universe The soul; the permanence of blessings in the hereafter, and the encroachment in heaven and hell; the lack of confusion of created faces and the material consequences of not having the blessings of the past.

According to Sadr Almotallehin, just as any human soul, during its material life, evolves along a substantial motion, after the death, it continues its evolutionary process and reaches the more exalted states. Such an evolution occurs to every individual commensurate with his/her inherent capacities and continues up to the Afterlife. The present study tries, first, to explore and explain the quality of the aforesaid evolution with a descriptive -analytical approach and then, focus more on the ways in which such an evolution can be justifiable after the soul leaves the body and enters into the state of being abstracted from all its potentialities and capacities. So far, certain theories and notions have been introduced in this regard among which Molla Sadra's explanations based on the scientific evolution, although, seems more reasonable, cannot justify the evolution in the highest level of abstraction. One can, however, present a more suitable explanation for the Molla Sadra's strategy in the light of a teleological viewpoint , that is, the theory of "the appetite for the intellect". This approach is based on the assumption that through loosening the sensual ties and interests and the appetite for the intellect, the requirements for the evolutionary process of the soul are met without any need for the existence of the matter and capacity.

Mulla Sadra, with his specific philosophical foundations, including the originality of existence and the intrinsic motion, considers the truth of man and the truth of the world different from the other thinkers and on this basis, a new conception of culture and urbanization can be seen in Transcendental wisdom; What has been described in this article as the main goal. In this article, an attempt has been made to use an analytical method to describe a Mulla Sadra's philosophical view of the concept of culture and its relation to the formation of a desirable city. Findings indicate that according to transcendental wisdom, man has a wide existential degree and accordingly, culture does not have a stable nature. A degree of a culture that has a solidity, goes back to human nature; but part of it is changeable and varies depending on the spatial and temporal needs. The research achievement is that if humans through the existential order of motion unite with the single truth, they have also been spiritually united among themselves and through this alliance, they will show a single behavior and customs and as a result, a single cultural entity will be available; a culture that takes into account the plurality of people and their desires. Finally, the formation of transcendental culture will be necessary in order to achieve the desirable city.

Since one of the explicit differences between Avicenna and Mulla Sadra ‘s philosophical thought based on the important issue of ‘ Motion specially ‘ Substantial Motion’ , and there ‘s complete difference in the debate , the author has tried to response the questions about the origins and theoretical basis of this difference and to find out which position and principal have been involved in this contrast.First part of the essay studies the difference between Avicenna and Mulla Sadra ‘s essential position through analytical comparison of ‘Motion Premise’ in the thought of these two well-known philosophers .1. Sadra’s perception of motion against Avicenna’s issues attitude and essence attitude. 2. Development of ‘ Motion’ discussion toward sensual affairs specially human soul.3. Change in the position of’ Motion Premise’ in philosophical natural sciences to common affairs.By analytical studying of the mentioned points specially with meditating in Avicenna’s objections on ‘Substantial Motion’, we conclude that the difference of these well-known philosophers in the premise of ‘Substantial Motion’ , originates in the most important philosophical position that is called ‘Principal of Existence’ or ‘Priority of Essence’ .On this basis of these facts and despite of all denials and doubts of some other thinkers in Avicennas’s ‘Principal of Essentialism’ thought, based on this philosophical analysis , it can be explicitly seen the consideration of ‘Essence Principal’ ,which at least can end the doubts about ‘ Motion Premise’

The proof of possibility and necessity was first described by Ibn Sina and he called it the argument of the truthful ones. Thomas Aquinas Under the influence of Islamic philosophers has also provided some proof of this argument And it's the third path of his theology. Mulla Sadra, after presenting the proof of the possibility of cinema and the introduction of criticism Drawing on the original principles of transcendent wisdom, he has devised a new version of the Siddiqin argument. And He knows it the way of prophets, mystics and divine philosophers. The present article, while presenting an analysis of these three interpretations and examining their subscriptions and ratings, shows that First, none of these interpretations are error-free. Secondly, Ibn Sina's argument is more honorable than that of Thomas and Mulla Sadra's argument both. Reasoning from Essence to Essence and Attributes, systematically explaining and justifying causality, and drawing a unified relationship between God and the world on the basis of the possibility of poverty, originality, and the objective existence of existence, and the need for distant nullification and supremacy, are the most important aspects of the Sadrian argument.

Virtue-based epistemological theories are a branch of extrovert epistemology and theories introduced by Alvin Plantinga, Ernest Sosa, Linda Zagzebski are among these theories. They believe that virtue has a notable role in the formation of true belief. In addition, the elements of reliable process, episteme power with the right function, will, responsibility, and so on lead to the value of belief. Ibn Sina and Mula Sadra have highlighted the effects of virtue, virtual power, reliable process, will, responsibility, and the like on episteme. Virtue based reading of their epistemology highlights many similarities between Ibn Sian, Mula Sadra, and Zagzebski’s opinions. Mula Sadra theory, compared to that of Ibn Sian, is more consistent with contemporary virtue-based theories. Ibn Sian’s theory, on the other hand, is closer to Aristotle’s theory of the interaction between virtue and episteme. Moreover, observation of ethical elements in episteme is consistent with Mula Sadra’s philosophical bases. On the other hand, Ibn Sina’s theory of episteme is inconsistent with some of his philosophical bases in terms of observing ethical elements.

One of the most fundamental questions of humans is the concept of seeing God. Because after asking about the reason of creation and realizing the answer that leads to the existence of creator, one would ask is it possible to see God? And if it is, how and when would this seeing take place? Therefore, the historical roots of this question should be retrieved in the early apprehension of human being. In the world of Islamic thought system, variety of different views have been presented: some believe in the possibility of seeing God with eyes and some other believe in transubstantiation of it and have disregarded the apparent of theological texts, vindicating the verses of the Holy Quran and Hadith leading to permit the possibility of seeing the Almighty God. Another group also pointing to the apparent of the aforementioned verses and narrations, have claimed that seeing God is not only limited to visualization by eyes, and have proven other methods and meanings of seeing. On the other hand, the science of Islamic belief system is studied in four fields: exegesis, theology, philosophy, and mysticism. Since all of these four sciences have tried to answer the question of seeing God, this question can be labeled as a point where all these sciences meet. Hence, the answer of a thinker like Allamah Tabatabaie, a true expert in all these fields, would be the best and the most complete of all answers. Consequentially this study will exegetically, theologically, philosophically, and mystically explain the concept of seeing God based on the views of Allamah Tabatabaie. And finally we will come to the conclusion that necessarily the most complete and precise answer is the result of combination of all these approaches.

“Ontological foundations of Development and Exaltation of Knowledge and the Sciences in the Light of Revealed Rationality”(with emphasis on the ideas of Ayatollah Javadi Amoli)AbstractThe theory of " Revealed Rationality " and its role in the Development and Exaltation of the human sciences is known from the innovations and innovative ideas of the theosopher Ayatollah Javadi Amuli.This Islamic model, as a comprehensive and complete method in the production and evolution of scientific knowledge, against the pattern of the western modern and the traditional oriental rationality, seeks to bring the field of human growth and perfection through the Exaltation of Knowledge and the Sciences by combination and balanced use of reason and quotation, and thereby provide his worldly prosperity and felicity in the hereafter.In this research, while explaining and recognizing the concepts, it has been tried to infer and present the most important ontological foundations of this theory with a problem-oriented approach and a descriptive-analytical method.The conclusion of this article is that with the ontological foundations of Sadra can be lead and employed the existing knowledge in the direction of beatific and transcendental purposes of religion; these foundations are: the monotheistic worldview (belief in the sacred origin and goal of nature for nature); the correspondence between the realms and degrees of existence; the vitality of nature (diffusion of awareness and life in all creatures); and the existential poverty of the world and creatures.Keywords: “Revealed Rationality”; “Sadra's Ontology”; “Development”; “Exaltation of Knowledge and the Sciences”; “Ayatollah Javadi Amuli”.

Investigating the role of emotions as the interface between action and opinionMulla Sadra considers emotions to be similar to what he thinks, and affection is a type of cognition. This recognition is different from other types of identification and is the result of providing a true cognition of human nature which is the subject of practical reason, and by making valuable assessments, leads to the idea of action. The emotions of the interface are action and opinion, and no human without emotion. Mulla Sadra regards emotions as the product of the identification of human nature.There is animal nature and lust and wrath in the human being. The pure identification is unofficially provided on the lust and wrath and Create emotions that fit this nature into human beings.Mulla Sadra regards emotions as the product of the identification of human nature.There is animal nature and lust and wrath in the human being. For this reason, pure identification is unofficially offered on lust and wrath and create emotions that fit this nature into man.Practical reason, pleasure, pain, Mulla Sadra