نشریه حکمت صدرایی
سال هفتم شماره 1 (پیاپی 13، پاییز و زمستان 1397)

One of the issues discussed among philosophers and mystics perception of material creatures.Human beings have understood All philosophers believe. But that is material to have such perception there is no consensus. Some philosophers believe that material objects because they are absent from each other, and this absence means no perceptions of self and others But others, such as Mulla believe that the existence of the universe has a sense Since there. It is thought that the most important difference is that Beings authentic. And it rejects any difference in nature between organisms. In contrast to the philosopher Mulla Sadra's thoughts before.being to Simple and complex organisms, material and immaterial, live and non-live, abstract and material, attaining person, simple vessels are not so divided.Therefore, there are no fundamental differences between creatures But what that indicates the differences between creatures is Gradation different creature .Result is. existence and attributes of being outside and in nature are different. There also have material things through, their degree of science in.

The Existentialism Reading of Mulla Sadra's Anthropology
This article seeks to demonstrate how to extract the results of most fundumental principle of Transcendent Wisdom, mulla sadra, in anthropology show a new image from human identity . In this regard, the author , through analysis and explanation of the special view points that put Mulla Sadra in a different position compared to its predecessors , insists on the fact that all of the charm and rationality of this philosopher’s anthropological views is regard to the role of the authenticity of existence and essentialism reading of Mulla Sadra's anthropology is not attractive , not reasonable And not including something new and different ideas . The result of this approach is introducing human beings as having a unique and gradual identity that has two types of historical dynamics and substantial change caused by His theoretical and practical actions

Gradation of being is one of the important principles of transcendent philosophy. In this philosophy, compatibility and incompatibility between the individual unity of being and the gradation of being is one of the conflicts between commentators. According to gradation of being, gradation is in levels of being, and due to the individual unity of being, there is no gradation in levels. Since the real being is not more than one being and other things are its manifestations and aspects. Hence apparently there is an incompatibility between these two principles and it is not possible to accept both of them. Sadra by accepting gradation of being, proves the individual unity of being. This paper poses two meaning for the unity of being by showing two types of gradation presented by Sadra. It is possible to prove typical unity According to particular gradation and the individual unity of being is resulted from special particular gradation(tashkik khasi). To fix this incompatibility, we can say that according to two gradation, Sadra believes on two kinds of unity that the individual unity of being cannot summed up with particular gradation, but special particular gradation(tashkik khasol-khasi) is compatible with the individual unity of being.

Man has always been an important issue for her death because of his desire to eternity. Mulla Sadra's Transcendent Philosophy founder with the approval of philosophers previous definition of death, believes that death is the separation of the soul from the physical body and it divides natural death and sudden.
This article explains the nature of death and its variants and Causes of death in view of Mulla Sadra and shows some of these issues Quranic roots. Also offered criticisms about the division of Mulla Sadra's death.Some of which include Lack of philosophical criterion for the existence of sudden death and there is no boundary between natural death and sudden death. Man has always been an important issue for her death because of his desire to eternity. Mulla Sadra's Transcendent Philosophy founder with the approval of philosophers previous definition of death, believes that death is the separation of the soul from the physical body and it divides natural death and sudden.
This article explains the nature of death and its variants and Causes of death in view of Mulla Sadra and shows some of these issues Quranic roots. Also offered criticisms about the division of Mulla Sadra's death.Some of which include Lack of philosophical criterion for the existence of sudden death and there is no boundary between natural death and sudden death

The reality of being is the most important issue in the field of Islamic philosophy and mysticism, and the scholars of these two fields have presented different views on the unity or plurality of existence. Although the idea of the unity of existence must be understood as mysticism, it also entered into the realm of wisdom in terms of philosophy, and influenced the atmosphere of philosophical thought. Sadr al-Muta’allihin is one of the great Scholars who made great efforts to prove the claims of the mystics. By rejecting the diversity of the manifestation of existence, he initially approached the principles of transcendental wisdom in the direction of justifying and explaining the unity of the existence. Furthermore, he adopted the theory of personal unity and defended it as his last idea. The main purpose of this study is to present the most important points in the concept of the reality of existence. The paper is try to scrutinize the issue of unity of existence in Mulla Sadra's thought

Verbal conflict resolution between the two sects of Moushabahe and Mounazahe is one of the MullaSadra's achievements of knowing God as Absolute existence .Conflict between Moushabahe and Mounazahe is in discussion of God's attributes. Of the two sects, one believes that God is like human beings have and organs (Moushabahe) while other rejects assigning such attributes to God. MullaSadra solved the conflict between the two views by "soul" and "absolute existence" knowledge of God. According to MullaSadra, God is absolute existence simplicity, as in all stages and levels of existence. But, this doed not damage its mere existence. He knows soul as God that while it is at the same company of the material, it doed not have propertiesof the material. In this paper, after explaining the views of Moshabahe and Mounazahe, MullaSadra"s view as a way out of the conflict between the views of these two sects has been paid

Topices related to ethical Responsibility can be seen among the works of Mulla Sadra. Mulla Sadra considers ethical responsibility with innovations in the field of primacy of existence (esalat-e wujood), analogical gradation (tashkik-e wujood), necessary state of the soul, and final cause, which considers ethical responsibility of having implications includes acts, agent and unity of acts, agent and patient (agency and patiency). The agent must also have positive conditions such as authority, power and science. Negative conditions are also ignorance, opacity of sins and self-impurity and imitation. Mulla Sadra expresses the act of moral responsibility on the basis of the final cause and agent’s or doer’s action, and considers all human actions lead to perfection for the final end. Human being is the whole truth of the universe that includes intellectual immateriality and material grade and the manifestation of divine nature. In this paper, in a descriptive-analytical method, Mulla Sadra's view on human beings and their responsibilities towards themselves, God and others, and how to create a sense of responsibility in human being and acting in accordance with them are expressed. Mulla Sadra believes that even with minimal science, human can provoke faculty of appetence and create the faculty of appetence, a sense of responsibility in human being and is possessed through will by practical intellect and has attained divine governor. In the system of unity of existence, the actual agents are devoted to Necessary Being and the system of being and even the activities of the servants are conveyed by the Necessary Being. The attribution of the activity to the possibilities due to their ability and their grades do not also contradict all attributes of God. So human is morally responsible for achieving favorable perfection.

Mullā Sadrā presented a theory regarding “Self” that based on, the origin source of change and development of the self is the physical mater which undergoes various changes based on “the movement of Essence” and its developments that finally change to spiritual existence. Mullā sadra’s view presents a challenge to a view partly supported by some hadiths which believe in the pre-existence of souls before the bodies. Appealing to rational reasons, Mulla Sadrā refutes the existence of souls before bodies and begins to interpret the creation of souls prior to bodies. He believes that these statements only make clear the existence of reasoning “selves” before emerging the material world.
This article by descriptive-analytical method attempts to present the concept of “Soul” and “self” in the Qurān and in the Hadiths, and to state that soul is an abstract entity related to the domain of commandment; therefore, it can have existence before the creation of body. Where as, “Self” is a representation of “Soul” in the material world. Accordingly, the controversy between the theory of the occurance of “self” and the existence of the souls before bodies is solved

The current study is seeking to investigate primordial nature (fitrah) as a stimulus for history in philosophy of history from the view point of Allameh Tabatabaei. Obviously, understanding this issue depends on knowledge of eras of history from his point of view. The hinted history by Allameh, is the history of nations and people; and in his system of thinking it is divided into 3 eras of "simplicity", "unity of nations", and “sense and material”. Primordial nature in the first era showed itself in the form of the feature of employing and regarding the total features of these two eras, the principle of employment was enough for the movement of society. Certainly, employment like other practical principles and other tendencies of primordial nature was apt to error. This issue emerged well by more progress and complexity in societies. So, in the third era, there was a need for another factor to avoid obstacles in the way of perfection. This factor is revelation and religion. They must also accord with primordial nature; otherwise, they could not have a role in the movement of history. Such primordial nature has had a role in all three eras of history.

The aim of the present piece of research is to analyze the meaning of metaphysics from the viewpoint of Mullā Ṣadrā and Heidegger. In the course of our analysis, we find that both the worldview and the orientation of the aforementioned philosophers differ significantly from each other. The starting point of Heidegger’s philosophy is the ‘existential condition’ of modern human, and his Dasein is not to be confused as a Big Being having a self-subsistent reality. In his view, a human being is a finite being who has no ‘being’ after the death. When one looks at one’s Dasein one does not see the Kingdom of God within nor the Throne of the All-Merciful. On the other hand, Ṣadrā sees ‘Being’ as possessing a meaning and a reality. His being is at once hierarchic and infinite. Concepts such as perfection of soul, catharsis, theosis, play a major role in the Ṣadrian worldview and possess fundamental realities. However, one should not conclude from the above differences that there are no similarities to be found in the above mentioned philosophers. The truth is that similarities do exist as far as particulars are concerned. But the overall outlook of these two philosophers, as far as the meaning of metaphysics is concerned, is rather opposed to one another

Animal enjoy knowledge and perception according to the Islamic philosophy. In order to study the question of knowledge and perception of animals, this survey has been done from the view point of philosophy of transcendental wisdom transcendental wisdom is of the philosophy of cognitive being (entity). This reflective system bestows and then entity in existence upon being (entity). In light of this outlook, what – so – ever covers the arena of the existence in begin and quiddity are mentally posited (related). The existence is the Divine Action. Existence is equivocal. Each level and stage includes the whole perfections of its own inferior level and exempted from the limits of the inferior existence. This very level and stage is also comprehended by the superior level to this own level. Inanimate bodies, animals, and human being enjoy perfection of being of its own level. Both perfection and existence are one reality, and they are in such a position that the more intensified the being is, the more evident the perfection is. Animals enjoy as much the perfection as that of its own level. One of the perfections is knowledge, became it perfections being, it self. equivocality of being in any level and stage is streaming, so the perfection in any level of existence are equivocal. Animals are the possessors of knowledge. Knowledge in animals is however equivocal. Animals can be subjected to the education, but animals′ knowledge is imaginary and sensory. Animals are able to be in the course of education with imaginary and sensory methods and develop the level of their own knowledge

As an comprehensive philosopher, Mulla Sadra didn’t neglect of symbolist approach. In this paper, first we explain “symbol” and its etymology. Then, explore the status of symbol in his philosophical thought, Eble Arabis’s insparations, his symbolist approach to religion and his emphasis on symbolic language. Finally it will show that it is not possible to associate such a system, including religion, philosophy, mythism and theology, except with symbolism link, although there are other elements.
As an comprehensive philosopher, Mulla Sadra didn’t neglect of symbolist approach. In this paper, first we explain “symbol” and its etymology. Then, explore the status of symbol in his philosophical thought, Eble Arabis’s insparations, his symbolist approach to religion and his emphasis on symbolic language. Finally it will show that it is not possible to associate such a system, including religion, philosophy, mythism and theology, except with symbolism link, although there are other elements.
As an comprehensive philosopher, Mulla Sadra didn’t neglect of symbolist approach. In this paper, first we explain “symbol” and its etymology. Then, explore the status of symbol in his philosophical thought, Eble Arabis’s insparations, his symbolist approach to religion and his emphasis on symbolic language. Finally it will show that it is not possible to associate such a system, including religion, philosophy, mythism and theology, except with symbolism link, although there are other elements