سحر کاوندی

In Augustine's thought, human nature is sick because of original sin, and this disease has also made humans incapable of achieving salvation and doing good deeds. Hence, it needs an external factor to be strengthened: grace. The result of Augustine's belief is that babies are guilty of physical birth in such a situation. In the meantime, Pelagius believes that Augustine's approach has results that undermine the tenets of Christian doctrinal principles. First, it deprives God of the attributes of justice and power, while the Bible considers God to be just because the Bible considers God to be Just and seeks a conception of man as a just creature. Secondly, It causes an unfair interpretation of Divine Grace that challenges other inner areas of human beings and reduces them to inefficiency. Therefore, to solve this problem, Pelagius first considers the human will to be free, and in the next step, he introduces human nature as pure and explains it with an Arian approach; he first explains grace and then confronts Augustine's interpretation of Paul. He also considers Augustine's evidence from the Bible metaphorical, thus declaring the infants free from any sin. In this study, we intend to investigate this issue descriptively and refer to original sources.

The problem of perception as the basis of knowledge holds a particular status in Islamic philosophy. By employing his own philosophical principles, Mullā Ṣadrā has provided a different philosophical explanation of perception that can be called the doctrine of emanation in contrast to the doctrine of immanence. According to the doctrine of emanation, the soul creates the perceptive forms with its creating power, the aid of supreme principles, and the preparation of external cause. This doctrine enjoys a greater explanatory ability in comparison to other common doctrines; however, it suffers from certain ambiguities that demand more clarification and investigation. Mullā Ṣadrā has not referred to the quality of the actualization of preparations; however, in line with the explanation of the process of emanation and based on the centrality of influential elements in this process (preparation of external things, contribution of supreme principles, similarity, and conformity), it seems that one can provide an acceptable explanation and justification based on the findings of modern cognitive sciences. It is as if Mullā Ṣadrā has deliberately and consciously considered the existence of external objects to be merely an introduction to perception and nothing more. Concerning the quality of the effects of supreme principles in perception, it must be said that the attribution of the emanation of forms to the supreme principles as a distant agent has no contradiction with attributing the creation of these forms to the soul as the close agent. Regarding the quality of the relationship between the created and external forms, Mullā Ṣadrā speaks of their similarity. Nevertheless, it seems that his doctrine has not been much successful in the explanation and justification of the true and one-to-one correspondence between these forms and can merely reveal a superficial match between them.

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

The concept of "happiness" has consistently garnered the attention of various philosophical and ethical systems. In his work, A History of Happiness, Nicholas White critically examines the historical trajectory of this concept while presenting the differing criteria employed by philosophers to define happiness. Ultimately, he concludes that happiness does not serve as an effective guide for applying diverse desires and goals. Notably, White does not explore the notion of happiness in the works of Islamic philosophers, such as Mulla Sadra. Given that Mulla Sadra's perspective on happiness and a flourishing life is grounded in his unique philosophical principles, the authors of this article aim to evaluate White's critique of conventional standards of happiness through the lens of Mulla Sadra's existential framework. This evaluation seeks to address whether the essence of happiness is clearly articulated within Sadra's philosophy or if the criticisms directed at other happiness theories, as interpreted by White, are equally applicable to Sadra's theory. Employing a descriptive-analytical methodology, this article elucidates Mulla Sadra's understanding of happiness and its efficacy about the criteria established by other philosophers. The research findings indicate that considering the various existential levels and capacities of human beings, a degree of happiness is attainable for all.

Human salvation and redemption are among the most important topics that Islamic philosophers have addressed. Mulla Sadra, as a philosopher who is based on the religious and intellectual tradition of Shia, is looking for how to realize the salvation of man in the theological and philosophical system that he designs in the book of the Al Asfar AlArbaa. According to the studies done, we see that Mulla Sadra believes that the salvation of man depends on two components, which are: angels and the Prophet of Islam. This approach of Mulla Sadra leads to the conclusion that angels, according to their ontological and epistemological position in both scientific and practical fields, provide the two main wings of human salvation and identify the redeemed human identity and make man an angelic being. They make a change. At the same time, in the field of practical wing, we are faced with the two elements of transmission of revelation and general assistance to humans, which the role of the Prophet of Islam in the field of revelation is very visible and effective. According to Mulla Sadra, angels are in charge of creating a human identity, and salvation is the realization of the believer's scientific and practical perfection, which is achieved by connecting and uniting with the active intellect and practicing the Sharia. In this research, in an analytical-descriptive way and based on Mulla Sadra's works, we investigate the issue of what is the role of angels in the salvation of man in Mulla Sadra's thought and how is it achieved.

Anthropology in psychology under the title of "personality theories" has been able to be effective in the field of behavioral studies and interpersonal relationships. The need to explain and analyze the true nature of man in the field of "being" - contrary to psychological personality theories that generally identify human nature in the field of "appearance" - caused this article based on Sadra's anthropological opinions and view According to Allport's trait theory, which is one of the pioneers of the trait approach, it should be organized by descriptive-analytical method. The individualistic approach based on traits is the main feature of Allport's and Mulla Sadra's personality theory. The foundation of personality in both theories is based on the most profound characteristics of person; However, in the analysis of Mulla Sadra's philosophical texts, the quality of the appearance of these traits and why they influence the structure of personality and, accordingly, human behavior, have been explained. "Self" or ego, contrary to its abstract concept in Alport's view, is a real and existential thing in Sadrai's system. The dynamism and unity of Alporti's personality can be rationally explained by the rule of "unity of the known and the known" and "intrinsic volitional movement".

Anthropological views are considered the most basic and influential views of philosophers in any philosophical system; Because the goal of philosophy is nothing but the perfection of man in his theoretic and practical course. Sadra's anthropological model - with its fundamental differences from the previous models, based on principles such as: originality of existence, gradual state of existence, ascendant existential movement and the union of the learned and the known - declares that the human soul is a physical, dynamic, moving and  - the most important thing - It is self-made and willful. In such an approach, humans are a “single species” based solely on their original nature, and “thoughtful animal” is considered to be the common material of human kinds. The resulting part of this “substantial” meaning and originator of “special type” is "Nafs (Self)". The main materials that make up and weave the Nafs in different levels of existence are its perceptions, structures and habits. According to Mulla Sadra, due to the difference in perceptions and habits of different people, the difference between human beings’ Selves is an essential and inherent difference, and according to the second nature, humans will have different types and kinds. In this article, while examining Sadra's point of view about the Nafs and the type plurality of the human selves, we have explained and analyzed some of its important anthropological and eschatological consequences; Among them: the rational justification of self-improvement and self-care, multiplicity and difference of moral prescriptions for educating people according to the movement path of their Nafs, the basis of the habits for the truth and human personality as well as his afterlife face, the difficulty of repentance and changing the habits, the variety of paths with regard to unity of the way and  voyager, the multiplicity of evaluators in proportional to the existential personality of people, the multiplicity of heaven and hell in proportional to the firm habits of people, etc. Paying attention to the principles of Sadra's psychology and considering their coherence and consistency will show the power of explanation, justification and response of this intellectual system to many ambiguous issues about the Self.

One of the complicated topics of philosophy is how to achieve certainty. This article tries to address one of the controversial issues among philosophers, especially Allameh Tabataba'i, about how to achieve certainty in philosophical issues. According to Allameh Tabataba'i, only a posteriori argument from the concomitant can bring forth certainty in philosophy, and other types of proof lack this feature. He did not consider a priori argument able to result in certainty because it is impossible to find a cause for existence in philosophy.  Based on the principle "the effects cannot be perceived except through their causes", he argues that a priori argument, absolute (muṭlaq) a posteriori argument, and a posteriori argument of reason (dalīl) cannot bring forth certainty in philosophical issues. On the other side, some of his critics have tried to prove the validity of these arguments in philosophy by arguing through analytical causality and exclusive causality. With a descriptive-analytical method, this article argues that a priori argument can be applied to the two-sided issues of existence like unity and multiplicity.

In the history of western and eastern philosophy, the discussion of science and perception has been centered on the soul, and the body has been on the sidelines. Islamic philosophers, especially Masha'is, consider science and perception to be the function of the soul and not the body. In this research, we try to analyze the views of Ibn-Sina and Maurice Merleau-Ponty's thoughts about bodily perception using an analytical-descriptive method and a comparative approach. In this regard, first Ibn-Sina's views on the principles of psychology and then the role of the body in perception are analyzed. Then, the phenomenology of perception and the role of the body in it are examined from the perspective of Maurice Merleau-Ponty. Believing in the duality of soul and body, Ibn-Sina considers the soul as the basis of perception, but at the same time, he is not oblivious to the role of the body in the matter of perception. He sees the soul as a rider that uses its compound, the body, in actions and perception. On the other hand, according to Merleau-Ponty, the soul and the body are united and the body has a more prominent role in perception; in other words, the body is considered the only way to perceive existence.

The cancellation and compensation, and in case of the possibility of occurrence, its relation to divine justice  are among the challenging issues in Islamic Theology. The views and perspectives of Mu’tazilite, Ash’ari, and Shi’i theologians vary greatly on the contingency or non-contingency of cancellation and compensation and reckoning of deeds. Mu’tazilites acknowledge the cancellation and compensation in its absolute and balanced form and have referred to the rational arguments and revealed arguments. On the contrary, Ash’arites and Imamiyya theologians with reference to the rational and revealed arguments have attempted to refute Mu’tazilites’ proposition and substantiate their viewpoint. However, the matter of contention is that in light of some verses in Quran indicating the occurrence of cancellation and compensation, in addition to the verses emphasizing the precise retribution of every deed, how can the compatibility of cancellation and compensation with divine justice be interpreted, justified and clarified? By elucidating the viewpoints and arguments of theologians about the occurrence or non-occurrence of cancellation and compensation, the current article is aimed at examining its relation with divine justice.

Despite the serious attention of Western philosophers to the language of religion, which occurred after the linguistic turn, among the topics of Islamic theology, independent research has not been formed around the linguistic model of Islamic rational theology. However, the linguistic model used by theologians is a determining factor in explaining, proving and extracting theological issues and problems.In fact, the imaginary and affirmative bases of the theologist about language, meaning, truth, certainty and such things determine the type of him encounter with the text. The main issue of the present study is dedicated to this issue. In a general division, linguistic models are divided into traditional and modern categories. According to the historical evidence and proofs in Islamic theology, the linguistic model of Islamic theology is more in line with the traditional linguistic model.The traditional linguistic model, despite its comparative advantage over a period in the history of theology, is unable to explain many theological issues.

Facing the question of the meaning of life and finding answers to it has been one of the most important human concerns in the history of thought. The aim of the present study is to provide an interpretation of life and meaning and to explain the meaningful factor of life according to Mulla Sadra, which is based on a descriptive-analytical method. The research findings show that in his works, he interpreted "meaning" as a "valuable goal" that can be achieved through "discovery of the existence of meaning". Mulla Sadra as a comprehensively looking philosopher, in addition to considering the supernatural as a meaningful factor of life; He also considers nature and non-nature to be significant during the supernatural, but at lower levels. He considers life as a single stream, including worldly life and the hereafter, and to give meaning to life, he accepts the combined view (God and eternity of the soul) and use the influence of God on the meaning of life in two ways: "God as a valuable goal" and "Love-based communication".

One of the most comprehensive studies in the Sadrian philosophical system pertains to the field of anthropology. Moreover, one of the manifestations of the comprehensiveness of this discussion is dealing with the nature and place of the perfect Man in the order of being and its referents and worldly and other-worldly functions, which have been explored in several studies. However, what they have all neglected is the attention to the reasons of the specific nature of this station and its consequences in this school of philosophy. It seems that the attention to this point can grant more depth to anthropological discussions in the Transcendent Philosophy and Islamic philosophy. Accordingly, this study aims to provide an analytic account of the reason for the uniqueness of this station in Mullā Ṣadrā’s works. Here, while analyzing the factors affecting the emergence and perfection of human beings through difference of souls within the framework of apriori and aposteriori multiplicity, the authors explain the restriction of this station to quite a few people. The findings of this study indicate that the station of the perfect Man can be attained through the prophet’s invitation, obligation, courtesy, etc. Nevertheless, developing the highest levels of this station is not possible for all, which justifies the quality of the voluntary perfection of the Infallible Imāms (‘a) and the prophets (ṣ).

This article examines critically theory of Immanent consolidation and seeks to provide a clearer explanation as possible. In this regard, first here are examined the nature of the soul and its relationship with its forces and while analyzing the category of perception from Avicenna’s point of view, the short comings of this theory are explained. Accordingly, it seems that Avicenna' s theory of Immanent consolidation which is based on obtaining forms and their impressions in the soul, faces serious challenges. According to Avicenna’ s principles for the realization of sensory perception in terms of quality and also how to achieve the form in the sensory powers, cannot be found a consistent and reasonable aspect, because the quality of impression as well as creating a form similar to a sensible form and its exact process is not positively and clearly mentioned and in addition, due to the fact that in this system the problem of the abstract soul and its relationship with material forces lacks a clear coherent explanation, so obtaining a perceptual form for the soul and its immanention in the soul cannot be explained. Therefore, it seems that the theory of perception based on Avicenna' s Immanent consolidation does not have necessary coherence and adaptation and is not effective in explaining how to achieve sensory, imaginary and intellectual perceptions.

Angels play a central role for Augustine in the Bible and, consequently, in the doctrine of salvation. In his works, he seeks to design a structure to explain the ontological position of angels in order to introduce them as important elements of the theology of salvation. Belief in angels as the helpers of Christ, and Christ himself as the agent of salvation, raises a fundamental question in Augustine's thought: how can the functional role of angels in the process of salvation be considered in the context of the Bible in view of Christ as the Savior of mankind. The authors believe that Augustine interprets the Bible in three stages to solve this dilemma: first, he offers a new interpretation of the theology of the Bible in order to give a different color to the incarnation, and to maintain Christ's superiority over the angels; Second, it describes the role of angels in mediating salvation in view of Christ's saving dignity, and third, it outlines a system of spiritual battle. However, studies show that he did not succeed in this goal. In this study, we aim to consider the basics of the theology of salvation according to the role of angels in Augustine's thought and how it is combined with the place of Christ's salvation, relying on works such as Genesis and commentaries on the Holy Trinity, Psalms and the City of God and his other works. Examine with interpretive-analytical method.

In religious and ethical teachings, amnesty and forgiveness are among basic and practical notions in individual and social reform and transcendence. Today, an important question that arises is whether forgiveness is always a virtue. Forgiveness is at the core of Christianity and being forgiven by God is indebted to being forgiven by individuals. The ancient Greeks, and today, some Westerners not only believe forgiveness is not a virtue, but also think it indicates an individual's weakness and imperfection. This study examined the proponents and opponents' reasoning with regard to forgiveness.  According to Islamic teachings, forgiving every type of mistake with varying degrees of error and fault is not a virtue. Thus, the forgiver's capabilities, the extent and type of fault, the wrongdoer's dispositions such as remorse, compensation, or insistence on fault should be considered. Forgiveness is a great virtue in Islamic teachings, and although retaliation and administration of justice guarantee safety and security and control wrongdoers, such solutions as negligence, forgiving without any expectations in return, forgiving for the sake of righteousness, encompassing all individuals, etc. make it simpler to forgive, and by highlighting its earthly and unearthly and individual and social consequences, peace and tranquility for all are demanded.

This study seeks to examine Mollasadra's perspective on the nature of personality; This is made possible by a new approach to Sadrian soul discourse and by basing on their general philosophical foundations, such as the "originality of existence", the "rationalization of existence" and ... The main question of this article is: How does Mulla Sadra explain her personality based on her philosophical system? In this regard, using the descriptive-analytical method, after summarizing and extracting the personality components from Mulla Sadra's works, Mulla Sadra's Philosophical-Ethical Personality Model as the first model of philosophical personality in the field of Islamic philosophy, is explained And it is provided. The results of this study are: To present a model of human existential personality in a longitudinal graph three times: General (as a factor in personality formation); Non-voluntary personality; and special voluntary personality. The first two levels are mainly the basic level of personality; What constitutes the shackle of the voluntary personality of man is the dominant and contemplative property of man; This rank of personality is the basis of human perceptions, actions, thoughts and intentions in this world and the criterion of belonging to the eagle and eagle, And also Khaddat in Janet and Narr is next in line, and the truth of the human personality is based on it.

Moral motivation is an important issue in meta-ethics. Its three basic issues include the nature of moral motivation, the nature of the relationship between moral judgment and moral motivation, and the relationship between moral motivation and the nature of moral attributes. Fakhr’s views are scholastic and theological, and from the point of view of contemporary moral philosophy, a modern reading of them is presented. Fakhr has a cognitive approach to the nature of moral motivation and holds that belief is necessary and sufficient to create a desire and stimulus for action. According to Fakhrchr('39')s stance, the personality-oriented approach is complementary to the cognitive approach. The nature of the relationship between moral judgment and motivation is a revocable introspectivism. That is, there is a necessary but rescindable relationship between judgment and moral motivation. Regardless of its possible critiques, his transcendentalism is consistent with his theory of motivation. To him, moral judgments are beliefs about the transcendental existence of values in the essence of God that, with the help of personality-building factors, create a desire and lead to moral motivation.

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.

Corporeal resurrection has been a controversial issue among Islamic mutakallimūn and philosophers since long ago. Mutakallimūn have demonstrated corporeal resurrection in a different way from philosophers based on their own fundamental principles and approach to the truth of Man. Among philosophers, the Peripatetics employed specific ontological and anthropological principles in order to explain spiritual resurrection and, in the light of such principles, Illuminationists developed their idea of Ideal resurrection. Moreover, based on a series of specific eschatological principles in his own philosophy, Mullā Ṣadrā explained the nature of corporeal-spiritual resurrection. This study aims to examine the role of eschatological principles in the reconstruction of the theory of corporeal resurrection and concludes that the failure of mutakallimūn and Peripatetic and Illuminationist philosophers in demonstrating corporeal-spiritual resurrection originates in their lack of access to certain eschatological principles, which is the reason why Mullā Ṣadrā did not agree with their theory of resurrection. Because of their lack of access to such principles as “gradation of existence”, “the soul as the reason for the thingness of human being and body, and “immateriality of the soul and the faculty of imagination”, mutakallimūn granted a material nature to human resurrection and their joys and pains in this process. Similarly, not having access to some principles such as “immateriality of the faculty of imagination”; “external effects of concepts, dispositions, and habits, and “nature of vision and the soul’s invention of immaterial forms similar to external forms”, Ibn Sīnā and Suhrawardī encountered some difficulties in their demonstration of corporeal resurrection.

Evolutionary ethics is a metaethical theory that aims to biologizing ethics within the framework of evolutionary theory. The purpose of this study is to explore the roots of ethics - one of the most important issues of meta-ethics in human evolution.

In this analytical study using the philosophical and biological data in the literature, the essential components of evolutionary ethics have been extracted from Wilson's point of view and the role of each in shaping this theory is explained. Then, the strengths and weaknesses of Wilson's evolutionary theory in solving ethical problems are discussed.

Ethics, like any other evolutionary phenomenon, traverses the path of natural selection and its associated genes remain when ethical species are under the pressure of natural selection. From Wilson's point of view, the roots of ethics can be traced to the autocracy of genes, and find moral characters and behaviors such as sacrifice and altruism in them. But this theory, in addition to problems such as genetic alienation and human devaluation that other researchers have introduced, has other drawbacks and deficiencies, such as being incompetent in explaining all ethical principles and inability to explain absolute moral judgments.

The results showed that Wilson's explanation of ethical roots faces considerable difficulties and cannot be regarded as a comprehensive theory and therefore needs to be repaired and reformed.

Demonstration of corporeal resurrection, as a philosophical problem, has always attracted the attention of Islamic philosophers. Through employing eschatological principles, Mulla Sadra has tried to demonstrate corporeal resurrection and explain the post-resurrection states in his own philosophical school. Discovering the coherence among eschatological principles and their consequences results in a more desirable clarification of Mulla Sadra’s theory of corporeal resurrection. While concentrating on eschatological principles and inferring their theoretical foundations, this study investigates the internal and external coherence of such principles and their consequences and proves that all eschatological principles and some of their consequences bear strong coherence (creating relation) in relation to each other, although some other consequences possess a weaker coherence. Moreover, some of the principles which play a fundamental role in the process of demonstrating corporeal resurrection, such as the union of the intellect and intelligible, corporeal origination and spiritual subsistence of the soul, and simplicity of being, have not been explicitly referred to as affirmative principles of resurrection. Not distinguishing among ontological and anthropological principles and not observing any priority or posteriority in setting the principles could count as the defects of Mulla Sadra’s demonstration of this important philosophical theory.

Phronesis is a fundamental term in Ancient Greek Philosophical tradition. This term is based on »wise- ruler« in Plato and »legislator- philosopher« thought in Plato. Most of Philosophers and commentators of Aristotle work relate methodical use of this term to Aristotle. This affair is the result of the manner of these two philosopher’s expression. But their ambiguity shows phronesis less importance in Plato’s intellectual tradition.Phronesis in Plato is brightness that results from good perception. But in his last work, means Plato, phronesis hasn’t only divine origin, but in the meaning of Grief and Political Knowledge, is the supplement of sophia that is the highest coordination between reason and desire in spirit. Phronesis in Plato is responsible for creating governmental- philosophical rules and practical judgment through experience and council. By this, phronesis owners can merge wisdom and politics and see better than others. So, sophia and phronesis aren't synonyms in Plato, but their conceptual application are related to each other: as phronesis owner has practical wisdom- sophia in Aristotle thought.

In recent decades, lots of introductory books were written on the subject of Ethics and Morality in English and in other languages as well. These books help students get familiarized with this subject, but most of them are not comprehensive, and they only focus on some issues, especially normative ethics, and on some issues in Applied Ethics. The shortage of good textbook in the philosophy of Ethics and Morality is much more obvious in Persian, and there is no comprehensive book available in the subject that satisfies the academic criteria. One of the introductory books, but comprehensive, is “Ethics: An Introduction to Moral Philosophy” compiled by Noel Stewart. In this book, the main fields of ethics (metaethics, normative ethics, and applied ethics) are discussed. The unique and conspicuous features of this book is its cohesion, comprehensiveness in arguments and discussions, critically assessment of arguments, brevity and clearness. So, it is a comprehensive and cohesive textbook for researchers to use in the field of moral philosophy. In this paper, having introduced the content of the book in detail, the advantages and disadvantages of the book will be studied technically and by content analysis.