نشریه حکمت صدرایی
سال دوازدهم شماره 1 (پیاپی 23، پاییز و زمستان 1402)

One of the important issues that has made thinkers in the field of philosophy of religion think and reflect, is the discussion of reality and, in a more scientific sense, the objectivity of the "transcendent". being real; In other words, the transcendent has an truth independent of the mind, which this issue is presented in religious experience as essentialism, against which the idea of constructivism is raised. Norman Geisler and Allameh Tabatabai are two thinkers who have taken an essentialist approach to this issue and have tried to prove the objectivity of the transcendent with their arguments. Comparative comparison of the ideas of these two thinkers -that is novel subject- is the subject of this article, the differences and similarities of which have been explained. Allameh used the word "transcendent being" and Geisler used the word "transcendent object". According to Geisler, (the sum of philosophical reason and religious experience) and in the thought of Allama, moderate rationalism is observed. Geisler's method is empirical and philosophical, and Allameh's method is broad and includes philosophical, cosmological, intuitive-mystical, and revelatory methods. The result of such an adaptation is that the principles, methods, and concepts are distinct in the two ideas, but as a result, a similar expression is presented. Therefore, we reached the final hypothesis, which is the result of a combination of two ideas, and based on the distinction between "investigability" and "excellence process", Allameh's approach to investigability and Norman's approach to the excellence process are preferred.

Philosophers have offered various interpretations of creation. In the present article, Sadra's interpretation of creation has been considered. It is well-known that creation took place in two arcs of descent and ascent, in which the descent begins from God, and after the order of attributes and names, the worlds of intellect and example have reached the world of nature, and the beginning of the ascent, the world of nature and the end of God. And other worlds are between the two. Since in conventional theory, creation is associated with revelation, serious questions arise. Is the natural world the lowest of the worlds, and are beings in this world ultimately flawed? Is the end of the ascent arc exactly the beginning of the descent arc? Is it a reasonable hypothesis that a complete being would be reduced to weakness and degraded again from the lowest point to the first? In this article, while reviewing and criticizing the common view, an attempt is made to provide a new model of the creation process while answering the questions raised. In Mukhtar's theory, creation is constantly moving towards perfection and goes from the level of necessity of existence and the existence of science that is with God Almighty to the real worlds, that is, the world of intellect, example and nature. This process of creation is constantly intensifying and completing. What is revealed from the level of God's essence after the revelation is still present in the former order, only the way they appear in the revealed order is different.

The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation and rationality or revelation of creation ex nihilo. In this article, it becomes clear that Aquinas, while not accepting the reasons of philosophers and theologians on pretermits and temporal emergence universe, He also considers the intellect of reason to prove the inherent existence of the worldly and infirm. He acknowledges that it is only on the basis of revelation and religious doctrine that one can be judged to have inherited a lack of substance. On the other hand, Mulla Sadra is concerned with religious teachings and according to its rational basis, such as the essence of existence and the essence of substance, provides the rational proof of the temporal existence of the universe (in a specific sense).  Upon comparing theories of these two thinkers, one can refer to existential authenticity and the fact that in the Sadrian and Aquinas system, while God is known as Pre eternal, the existence of the world of possibility is also defined without any idea of time, leading to a nihilo The obvious difference between these two thinkers can be attributed to the changeability or non-changeability of substance of the first universe. Mulla Sadra, citing the verse" Every day is in a state" (All Yom Hova Fe Shan) considers divine grace so continuous and inseparable from God that the idea of beginning to be created in real or imaginary time is eliminated

The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness of the audience means to comply with the appropriateness of the word with its recipient. Undoubtedly, knowing the audience is the prelude to complying with this ratio. Based on this, the more accurate and complete the audience criteria are, the more correct the audience's requirements will be met.Audience analysis and knowing the audience in rhetorical books is limited to the knowledge and attention of the audience. The division of the audience into empty-minded, hesitant and negative is a confirmation of this article;While the characteristics of the audience are not summarized in science and attention, Rather, there are other elements in the perceptual and behavioral structure of humans, each of which leads the theologian to choose a specific way of speaking.Since the topic of the research was the investigation of the Quranic addresses of Prophet Moses to the Israelites, it became necessary to have a self-knowledge that is compatible with revealed anthropology.For this purpose,Sadra's anthropology, which is largely derived from the Qur'an and hadiths, was chosen for this purpose.In this way,Sadra's anthropology, which corresponds to ontology, was explained first, and the components of the human being's structure in two perceptual and behavioral areas were mentioned.Then, based on the context and meaning of each component, the relationship between that component of the human structure and the corresponding language structure was expressed. And in the final part, the desired verses were analyzed based on this corresponding structure.And the focus point of the discussion is to show linguistic audience in the example of Quranic verses addressed to Moses based on anthropology in Sadra's philosophical system.

In his divine hiddenness argument, John Schellenberg argues that God's Intentional negligence to provide convincing evidence has put some of his sincere seekers in a state of reasonable nonbelief. According to Schellenberg, this is violate evidence of the absolute love of God, and further concludes from the absence of such an attribute, the absence of that essence. According to him, reassuring religious experiences and providing more empirical evidence can prevent such a situation. But Mulla Sadra, in his transcendental wisdom, by analyzing the characteristics of existence and essence and finally proposing the argument of the “Sedighin”, believes that God is existence and not existent, and according to the causal relationship between existence and existent, all beings are manifestations of existence. Analyzing the negative rules of existence such as not having other, not having essence not having opposite, and not have the same and some positive rules such as simplicity, limitlessness and conceptuality of existence, can reveal the secret of divine Hiddenness. Therefore, contrary to Schellenberg's view of orginality of essence, human beings are faced with a multitude of evidences and manifestations of the existence of God and Presentation of some arguments such as divine Hiddenness argument due to the lack of proper knowledge of God's attributes and consequently incorrect epistemological expectations about Him. The advantages of Sadra's view include explain the divine appearance at the same time as his hiddenness, Using self-evident and rational foundations, matching with the traditional theology of religions, introduce some positive and negative attributes of God, presenting a proper picture of the relationship between God and the world, correcting and modifying human epistemological expectations from God and ease of understanding. In this article, an attempt has been made to present two novel deductive interpretation based on Mulla Sadra's views so that based on their results.

Krauss believes in the spontaneous creation of the world from nothing, and considers the beginning of the world from a Big Bang that is constantly expanding; means infinity of time and space. Therefore, the succession is possible in his opinion. Therefore, he objects to the claim of theologians who prove the first cause by the rule of "succession" and says that if we consider a supernatural being that is outside the system of nature, it leads to the fact that we must put one prior and the other latter, because the series of causes must end somewhere. Therefore, he believes in the succession within nature. The present study criticizes Krauss's thought based on Allameh's thought with descriptive method. Allameh believes that this whole world is a personal unit like the human body with all its parts and composed of series of causes and effects that require a cause on top of each other. By combining the two proofs of occurrence, necessity and possibility, he has presented a distinctive proof and claims that the universe is constantly occurrence due to the intrinsic movement, and because it is a total external existence, as a unit of occurrence, it needs a cause, and if someone denies the intrinsic movement of the universe, its inherent possibility is undeniable, because the universe has quiddity, and the necessity of quiddity is the inherent possibility; therefore, every possibility needs a cause. Consequently, this universe requires a first cause, which is proved through the rule of succession.

The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions is the attention to the nature of "value" with an epistemological approach. According to him, "real values" are attributed to the realities of the world; Although the field of value and propositions related to it may not fall into the grid of contemporary experimental-laboratory weighing; But value propositions are knowable and can be as valid and valid as scientific propositions. According to Allameh Jafari's point of view, the measure of the reality of value is measured by its relationship with human nature, and the greater this relationship is, the more real the value appears. In his opinion, the home of "values" is the rational life of man and its origin is the divine and divine existence, therefore, "value" and "ought" can be deduced from human being. This article, with a descriptive-analytical method, aims at a new exploration of Allameh Jafari's views on value realism, which results in creating a path to confirm the theological-Islamic value propositions in various fields of human sciences.

Every performance, despite the special elements it contains, aims to establish the best kind of communication with its audience and to challenge its different human aspects in a wide range of understanding and experience in the field of watching! The question is, how can this kind of encounter affect the human soul and act beyond what was imagined at the beginning of the drama? Catharsis is a concept that has been of interest in Western philosophy for a long time, a concept that was seriously proposed for the first time as a concrete matter by Aristotle in tragedy and subsequently in his dramatic works, entered the macro concepts of Western philosophy, and thinkers; From the past until today, they have presented various topics and approaches to explain it. Accordingly, one of the approaches that can be discussed and paid attention to this context is the substantial motion principle that is assigned to Mulla Sadra. According to him, the truth of the essence is the gradual occurrence, and this happens in the form of the gradual movement of the object from power to action. He considers the substantial motion to be a process based on unity of connection; In this sense, according to Mulla Sadra, the world with all its parts is in constant flux. But the main topic of the current article is whether catharsis can affect the essence of a person, cause him to move towards transcendence and enhance his dignity in the course of evolution that is taking place in time and space?

Death is a hierarchical process, and it is necessary for groups such as jurists and physicians to clarify its achievable dimensions, define its standards, and apply it. The category of the soul and its relation to the body can be traced back to Mulla Sadra's theory of essential movement. On the other hand, understanding the moral and religious norms of new topics in medicine requires an explanation of death. Cryopreservation is a new method of medicine in our time, and this method of bodily preservation can be studied from various doctrinal, philosophical, legal and ethical aspects. One of the biggest challenges facing this emerging method is determining the boundary between life and death, because this process occurs after the patient is declared dead. The current study analyzed the information using the descriptive analytical method and by searching for the concept of death in Mullah Sadra's theory of death, which is a divine theory.

One of the moral characteristics of humans is altruism. Whether or not a relationship can be established between this human trait and gender is a topic that has been investigated in this article. In this regard, after explaining the sexuality of the soul according to the principles of transcendental wisdom, including the unity of the soul and the body in all the corresponding stages of existence, as well as the expression of the unity and objectivity of the soul and powers in Mullah Sadra's view, the difference in powers between the two sexes, female and male, is pointed out and with the development of the meaning of intelligence from the perspective of Sadra wisdom, especially Mulla Sadra's different view on the faculty of fantasy, the difference in the meaning of intelligence between men and women has been achieved; As a woman's intelligence can be called an emotional intelligence, where empathy and sympathy are its main components, and Since there is a direct connection between altruism and emotions, the connection between altruism and gender is revealed. The necessity and importance of the present research is that by explaining the different moral virtues of women and men based on the principles accepted by Mulla Sadra, it has prevented the discriminatory and unfair valuation (calling each of them strong or weak) of the two sexes, which is one of the concerns of feminist philosophies todayThe present article is a fundamental effort that tries to explain the mentioned result with the the library method and by analyzing the basics of Sadra Wisdom.

One of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand.
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One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.

As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live together for a long and specific period of time. The goals of forming a family include the absence of loneliness, peace, the fulfillment of sexual and instinctive needs in a controlled manner, affection and mercy, and mutual affection among the spouses, the continuation of the generation and the perfection of the man and the woman, and finally, the closeness of God. In all the legal systems of the East and the West for the family, including issues of marriage, legal laws according to their ideals and ideologies, but each of them has a place to ponder because every day we witness men's dissatisfaction with women and women with Men and parents are children and vice versa, which shows the illogicality and lack of firmness of family legal rules, which seems that more culturalization should be done in order to get closer to a balanced family, and men and women are selfless in fulfilling their duties and even Act beyond their duties. Nowadays, in the world regarding women's rights, they are influenced by the achievements of the Westerners regarding the equality of men and women, and this idea of the West has almost surrounded everywhere, even the communist world. Westerners are very proud of themselves in this matter, .