Society and its types, in Molla Sadra's epistemological geometry

Human society exists in the system of creation, and the existence of society, what kind of existence is considered to be one of the real, creditable and imaginary existences? Is it formed with the credit of humans and will it continue to exist by means of the same humans? Or does it not need the credit of human beings? Questions are raised in general political philosophy, and Sadra is one of the thinkers who organized a special political philosophy in this field, considering his general philosophy. In the face of these questions, he mostly acknowledges the validity of society and since he considers man as a non-individual being, he will not be able to solve his problems on his own. He firmly believes in the cooperation and cooperation between people and in this regard, he firmly believes in the existence of law after the formation of the society in order to organize the human society. Although Sadra believes in human reason, he believes in the necessity of legislation and Sharia law in human societies, and by possessing reason alone, man is more likely to strengthen and flourish the ecstasy of the senses, and in this way, an educated society will emerge. And while Sadr al-Mutalahin, along with the definitive acceptance of a learned society for social life, has a desire for a differentiated and ultimately transcendent society. In Sadra's virtuous society, justice is the basic axis, while in the transcendental society, kindness, benevolence, and kindness are the basic foundations. In the virtuous and exalted society of Sadra, the presence of a prophet, imam, and scholars are an inevitable necessity, and in the exalted society, for the implementation of the Sharia and the law of subsistence and resurrection, the executors of the Sharia, by connecting to the common sense and the divine system, in the society of A human being is also good in his actions, and this society also becomes similar to the divine world.