being- in -the -world

The discussion of experience by Hegel and Whitehead is based on a basic and similar basis, but it develops in two completely different directions. The basis of these two philosophers is about the experience of tying the discussion from it to what is existence; Although this topic is also different despite the similarities between them. Hegel sees the reality in becoming so that the soul reaches its final stage. Whitehead also respects the form but not the soul and considers whatever he experiences as reality. This is why, in examining and analyzing the experience between these two, although we can find the presence of this common basis everywhere, we see that in most cases these two are distinguished from each other. In the current research, we have tried to show these aspects of "similarity" and "difference" between these two philosophers by placing the concept and characteristics of experience between Hegel and Whitehead as the basis and using the works that we were able to study.

In the fundamental ontology, "being in" is one of the main focuses of Heidegger's words. This word takes meaning with its complement, the world. Martin Heidegger, a German philosopher and phenomenologist, begins the analysis of the meaning of dwelling in his advanced thought of everydayness being-in-the-world and he links it with other concepts in his later treatises. In this article, the author shows the meaning of dwelling from Heidegger's point of view and how it can happen in the age of the world picture, using a library method and in a descriptive-analytical way. By studying Heidegger's works, we can conclude that from the general concept of dwelling, Being aspects and nothingness aspects can be understood, which can be generalized to the concepts of being-in-a-space and being-in-Da. The first syllable, which means being dwelling, has the ability to face " Being ", and the second syllable, which is nothingness dwelling, although it is elusive and does not come into contact, it is "Da" and seeks " nothingness ". This latter aspects of dwelling can be called.

The Argument of Order is one of the simplest and most general arguments for the existence of God. This argument consists of two premises and a conclusion, and in Islamic texts, especially in theological discussions, it is more supported and supported than other arguments. On the other hand, some Western philosophers have questioned the validity of this argument. This research is dedicated to examining and analyzing the criticisms of Dr. John Hospers, head of the Department of Philosophy and professor at the University of Southern California, regarding the three main pillars of this argument (the concept of order, the order of the world, and the design of order). In addition, the lack of attention to his works also adds to the importance of this issue. John Hospers has brought the most serious problems to the field of theology in two books, "The Philosophy of Religion" and "An Introduction to Philosophical Analysis". The following research analyzes and examines John Hospers' criticisms of the three pillars of the Argument of Order. The method of this research includes data collection, library studies, and critical analysis of the materials based on the sources available in John Hospers' works. According to the findings of this research, it is clear that Hospers' criticisms of the three pillars of the argument from order do not seem acceptable from a logical and scientific perspective, because "order" has a clear concept that does not need a definition, and it is possible to reach the designer of a phenomenon from the order of it, even if its designer has not been observed.

In this article, we are trying to deal with the characteristics of Dasein in Heidegger's book Being and Time in a specific and concrete way. In his book, Heidegger wants to show how man accesses Being / Sein. First, he raises the question of being and then says that everything is in the circle of being and asks himself, from which entity should we begin to know being? His answer is to start the knowledge of existence from the existence that questions existence. He calls that Dasein. The reason why Heidegger chose the term “Dasein” instead of man is to save man from the narrowness of previous definitions of man (such as Aristotle's rational animal or Cartesian thinking substance, etc.). He examines his intrinsic and real characteristics, such as sense of situation and understanding, i.e., finding new possibilities; language, which according to Heidegger is the house of being; and also refers to ability and unpredictability. He emphasizes that man as a subject does not have an unchangeable and fixed nature. Each Dasein is personally an incident that temporalizes itself according to the future. Dasein is not pre-determined by nature. He is a historical Dasein who identifies himself with his own self (mienneté) and explains his every behavior to the future. No matter what state a person reaches, he can still appear in other forms. He always has a pas encore (not yet). The fundamental character of Dasein is a condition of already “Being-in-the-world”—of already being caught up in, involved with, or committed to other individuals and things.

In this article, an attempt has been made to explain the governance of AI based on the perspective of political phenomenologists with Morrow's interpretive approach and theoretical framework. The main question is: How does political phenomenology provide insights into the concept of AI governance? According to the hypothesis, the phenomenology of AI governance has a mathematical and positivist rationality. The results of the research also show that political phenomenologists refer to mathematical systems in the process of forming the rule of artificial intelligence; the formal systems of mathematics that create the mathematical world cause the mathematization of the life-world and its political horizon; and finally, the sovereignty of AI emerges. This process is not related to the philosophical development of existence and human freedom, and it is a kind of forgetting the life-world and is in conflict with the human meaning of phenomenology. They consider this process to be the cause of the attenuation of ancient virtues and the distortion of political action in the sense of the political space of the city-state, and while adopting a cosmic vision, anti-modernism mainly shows its dependence on the virtues and rights and natural law of pre-modern political systems against the modern systems of the mathematical world.

Nowadays, in contrast with the static (Cartesian) approach to the self-consciousness, a new approach has emerged in the fields of cognitive sciences and philosophy of mind which is usually called dynamic (developmental) approach. The proponents of this approach including Damasio, Rochat, Lawrenson, Baker and many others despite some disagreements converge in several axes. These agreed axes as the structural components of this new approach are as follows: 1- The reality of self is not rooted in an abstract substance rather it is rooted in the body and its organs 2- The reality of self and consequently self-consciousness is not a static and fixed issue rather, it is a dynamic and developing process. 3- The relationship with others, namely external world and other human beings, has the key role in the development and evolvement of self-consciousness. 4- Since self-consciousness at least in its primitive levels is deeply rooted in the distinction between body and peripheral world, embodiment has the fundamental role in the formation of self-consciousness. Concerning Mulla Sadra’s view about self-consciousness and with deep contemplation on his philosophical bases we come to this conclusion that although some of the components of dynamic approach is accepted in Mulla Sadra’s philosophy,, Mulla Sara's view about self-consciousness is a unique view which in spite of its commitment to some of the components of dynamic approach can not be fully categorized under this approach.

The Islamic world is facing many crises that lead to political divergence. While paying attention to the element of expediency can lead to the realization of political and security convergence in the Islamic world. The main question is what is the role of expediency in realizing the political and security convergence of the Islamic world? In response, this hypothesis is put to the test with an analytical research method that the role of expediency in solving the existing crises of the Islamic world and realizing political and security convergence in it is very fundamental, according to the opinion of Imamiyya jurists; In a way that causes the internal strength of the political system within each of the political units and the way out of the man-made crises of the enemies of Islam. The innovation of this research is that it explains the role of expediency and how to solve existing crises and challenges from the perspective of Imamiyya jurists. Therefore, the purpose of the article is to examine the role of expediency in creating political and security convergence among Islamic states; And on the other hand, checking its realization is to protect the life, wealth and honor of Muslims and to preserve the basis of Islamic systems.

Various arguments have been put forward regarding the origin of the world’s creation. However, phenomena related to the initial creation have not been examined with a focus on the quality and quantity of the movements involved in the process. In this research, we analyze the origin of life and its dimensions through the lens of Nahj al-Balagha, providing a critical examination of the creation process. This theoretical study employs a descriptive-analytic method to address the following question: What are the hidden and thought-provoking dimensions of the origin of the world’s creation in terms of the nature of movement within the creation process, as presented in Nahj al-Balagha? The research findings indicate that significant events occurred at the moment of the creation of being and life. Following the creation and separation of the atmospheres, the process of creation commenced. Nahj al-Balagha mentions two significant explosions as part of the creation movements, highlighting the crucial and thought-provoking role of movement at the onset of creation.During the first explosion, the atmosphere brought time into existence. Subsequently, matter was created as water or a watery substance, which then expanded. After a period, the centrifugal force gathered this water, which had transformed into a tumultuous sea, into a single place. This indicates an orderly, purposeful motion aimed at preserving the primary matter. Following this, the second explosion occurred. Nahj al-Balagha does not specify the interval between the first and second explosions. The second explosion was more intense, occurring in space, and resulted in a strong wind that agitated and transformed the sea. As a consequence of these motions and the energy produced by the explosions and other developments, foam-like bubbles were expelled from the sea into space.The bubbles moved forward and began to expand in space. These events led to the existence of the sky and served as the origins of being and life. In conclusion, as the process of creation progressed, the intensity of these motions increased. Thus, the main element involved in the emergence of the world can be attributed to the quality and quantity of precise, orderly motions of creation. This analysis suggests that the text of Nahj al-Balagha aligns with the results of modern scientific theories about creation.

Nietzsche considered reason a necessary but not sufficient condition for human life, yet he became known as an anti-rationalist thinker. Iqbal Lahori, too, in criticizing Western modern rationality, sought to reconstruct religious thought in Islam. Understanding the nature and formulation of these two thinkers' critique of modern rationality and their interpretation of the world and human life is the central issue of this article. Nietzsche attempts to avoid absolutism, limit and specify the function of reason, and simultaneously liberate it from ideological domination, then place it alongside instinct and emotion. Iqbal, in his poems and writings, also emphasizes experience and intuition while critiquing philosophical reason. Nietzsche sees the world as meaningless and emphasizes the passion for life and the Dionysian aspects of it. By acknowledging the death of God, he negates any religious and moral system-building. However, Iqbal considers reason a divine blessing and intends to interpret the world and understand the meaning of life based on a coherent religious thought system composed of three sources of knowledge: nature, history, and experience. Thus, he pays attention to both Apollonian and Dionysian aspects of the world and human life simultaneously.This article attempts to identify the commonalities and differences in their thoughts regarding the interpretation of human life by examining the semantic network of each thinker. The findings suggest that the most important feature of Nietzsche and Iqbal's thought is their critical and tradition-breaking aspect. They do not consider human reason alone capable of understanding the becoming of existence and deem it necessary to connect humans with life to interpret the world. They attribute the highest level of awareness and philosophizing of philosophers to their hidden instincts. In this research, the author intends to examine the views of these thinkers using Quentin Skinner's intentionalist and author-centered hermeneutic method and collecting information through library research, a task that has not been done before.

Mu'tazila put forward the theory of the objectivity of nonexistent to prove God's eternal knowledge of possible beings before creation. The criticisms of Ash'arites and Islamic philosophers are the eternity of the world, denying the contradiction and its ineffectiveness in proving God's eternal knowledge of creatures. According to the semantics of objectivity and non-existent, there is no criticism in Mu'tazila's point of view of the denying of contradiction and the eternity of the world. In this theory, objectivity means a constant that can be reported. The non-existent in this theory is something that does not exist on the outside. Therefore, objectivity of non-existent is the stability of things that do not exist outside, but exist in God's eternal knowledge, and this does not mean the eternality of objective beings. Similarly, stability is external existence and is not in contradiction with the negation of external existence. Therefore, the principle of this opinion is rationally acceptable. On the other hand, the requirement of this theory is the contradiction between existence and essence, mental existence and the belonging of counterfeit to the existence. This study examines this theory and its criticisms using a descriptive-analytical method.

ḥabṭ or Iḥbāṭ (lit. frustration, destruction) of acts in the hereafter in the exegeticaltheological view, especially based on the primitive appearance of the Qurʾanic verse: “We shall advance upon what work they have done, and make it a scattered dust” (Qurʾan 25: 23), is considered to mean “destroying an act”. This article makes it clear that “Iḥbāṭ of an act in the hereafter” from the Holy Qurʾan's point of view, is a kind of “revealing invalidity”, not “destroying an act” in the sense of “invalidating an act by erasing its effects”. The innovative feature of this writing is the analysis of Iḥbāṭ’s nature in the hereafter on the basis of the Qurʾan based on the premises taken from the Qurʾanic verses, with the help of which the necessity of baring the above verse from its explicit appearance is justified. The logical course of solving the research problem is as follows: In the first stage, it is argued that: 1. The unchanging and common essence of the causes of ḥabṭ is "disbelief"; 2. The reality of disbelief is: nullifying and making the rights and blessings ineffective; 3. From the point of view of the Qurʾan, there is a sameness relationship between the act and its afterlife punishment. Then, on the basis of the aforementioned premises, it is argued that the truth of Iḥbāṭ in the hereafter, showing the reality of the act of disbelief for a person who commits disbelief, which God fulfills it by creating the other world, a world in which the inner truth of the act of the doer of disbelief, that is “nullifies and neutralizes” will appear for him and he receives the nullity and ineffectiveness of his acts because of disbelief. This article is organized in an analytical and descriptive way, relying on the method of thematic interpretation of the verses regarding the ḥabṭ of deeds.

Leibniz's concern in preaching and proposing the theory of the best possible world was to defend the absolute divine attributes against evil suspicion. In his view, given the absolute divine attributes, the present possible world, which is a requirement of God's attributes, must be the best possible universe. The rejection of his theory by skeptics and atheists is not probable and far from expected due to the rejection of the principle of God's existence. But in terms of Crusius' theism, his critique of Leibniz's theology based on the defense of divine freedom and authority offers a novel and different theology. One of the advantages of Crusius 's view is the similarity and similarity of his view with the theory of the good system of Islamic philosophers, but also the ability to justify the evil in the world by considering the actual world "very good" and not "best". He is based on the principle of sufficient Reason and the conditional necessity arising from it in the free actions of God and the ease of understanding his view on the subject of authority and freedom for the masses. On the other hand, not paying attention to the implications of the attribute of divine wisdom and its effect on strengthening, directing and limiting God's free will in the creation of beings is one of the disadvantages of his view. The novelty of the present paper is to explain the novel view of Crusius, its advantages and disadvantages.

Eco Critical theory inspects the existing interconnections of the natural world and the human activities. Considering diverse philosophical perceptions of different philosophers discloses the deep existence and survival of ecocritical awareness in human being`s collective unconscious though it might have been articulated in dissimilar terminologies or technical terms. The interested reader can find traces of the same concerns in Swedish Swedenborg. The two notions of Correspondence and Influx signify the connection between spirit and matter, mind and body and it can be claimed to be what connects Man`s physical life with his/her perpetual nonphysical life. Investigating such notions in an Eco Critical realm the essay advocates a type of Eco Critical realization that requires us to unearth the covert long existing correlation between Man and the nature and the relation between this ecocritical notion and some of Swedenborgian specific philosophical notions. The purpose of this article is to analyze the components of ecocritical criticism in Swedenborg's works according to two philosophical concepts of Correspondence and Influx. This spiritual awareness clarifies that human beings cannot live in accord with the universe until they can manage to conduct their lives in harmony with Divinity since this God centric ideology does not let anything except reverence toward the environment as it is the epitome of God, the absolute creator.

One of the most controversial philosophical-kalami issues in the history of Islamic philosophy has always been the analysis of the problem of the origination and pre-eternity of the world. Most Muslim mutikallimūn believe in the temporal origination of the world and consider the pre-universe time to be “imaginary”. As the most supreme philosopher of the Transcendent Philosophy, Mullā Ṣadrā has also discussed imaginary time in different places in his works. He has adopted two different approaches to this theory but does not express his view explicitly. The present study explains Mullā Ṣadrā’s opinions regarding the theory of imaginary time and his two approaches in this respect in order to answer the question of what his ultimate standpoint regarding imaginary time is. In order to accomplish this task, the authors have referred to the scattered discussions in his works and, after studying and explaining the relationships between them and combining them with each other, have provided a description of Mullā Ṣadrā’s ultimate view. Although in some places he tries to justify the theory of imaginary time based on his own principles, given his explicit statements on negating an intermediary between the world of being and Almighty Necessary as well as his demonstration of the existence of time and rejection of the arguments of deniers of time, it can be concluded that his ultimate view here is the negation of imaginary time.

The main issue addressed in the present study is whether Mullsadra, as a sage and philosopher, has a philosophical statement about art. The importance of the discussion of art is such that it has been discussed since the time of the early Greek philosophers such as Socrates and Plato, until the present time, and reflection on the nature of beauty and art has been part of the preoccupation of great philosophers. The Greek equivalent of art in ancient Greece was techne; the word techne in ancient Greece referred to techniques and crafts, both artistic and applied crafts. In this research, the thought of the founder of sublime wisdom, Sadr al-Din Shirazi, is investigated with a descriptive-analytical method based on the library method.

Alfred North Whitehead believes that in all philosophical systems there is an ultimate which is their foundation. In his philosophy of organism which becoming and process have primacy, “this ultimate is termed creativity”. But when we search for this subject in his works, we see in spite of its important, he did not explain his intention clearly and in detail. By considering importance of this subject, present paper tries to first, describe and analyze creativity as an ultimate and clarify its characteristics. Second, criticize pluralistic and monistic interpretations of creativity and it was provided another interpretation which based on unity in plurality. Third, to consider relation between God and creativity in Whitehead’s works, especially in Process and reality, to show that Whitehead’s reading of God in framework of his Philosophy demands that although Creativity is distinct from God, they are interconnected. Fourth, it was revealed some implications and consequents of distinction between God and creativity and then on the basis of distinction between cosmological Creativity and ontological creativity was shown that Whiteheadian creativity is mainly cosmological which can only work as explanation of becoming and process of nature not of ontological origin of actual entities.

One of the fundamental issues, especially for those who believe in the unity of God, is that by maintaining the unity of God, how is it possible for many beings to be created by the Supreme Being? Different scientists, especially those who believe in divine monotheism, have tried to solve this problem. Although Abul Hasan Ameri has not clearly said anything about the Grace System in his available works, it can be seen from all his works that he paid attention to this discussion in two ways: through the upper and lower worlds. He introduced the world of abstracts as part of the upper world and the world of matter and nature as part of the lower world. Ameri's statement about the hierarchy of beings can be seen as his view on the Grace system. He has placed God at the head of the chain of beings and believed that God is the Creator and All-Knower who surrounds all beings, and after him are the intellects, which cannot be experienced and divided and surround the stages after them. In the third stage, there are souls, which are natural and dualistic matters, and in the final stage, there are natures and bodies, which lack life and are under the control of souls and their superior causes. Of course, based on Ameri’s existing works, it is not possible to accurately know his views about longitudinal and transverse intellects, the number of intellects, and the relationship between intellects and planets, as well as plant, animal, human, and celestial beings.

Causality as an existential cause serves as a basis for Avicenna’s philosophy and is one of the vital principles of philosophical and rational problems. As a rationalist philosopher, Avicenna has proposed some new insights including the idea that causality is based on existence. Proposing the distinction between existence and essence, he has provided a new model for the God-world relationship. He believes that the relationship between the creator and the created can be explained by examining the causality relationship. Among different causes, he prioritizes the efficient cause (Agent) which makes things exist out of nothing. As to the God-world relationship explanation, he argues that God governs the world of beings as the cause of causes. As for its existence and non-existence, the Being as the effect and the possible (non-aseity) needs a preponderance (Murajjih) that is the cause of causes. Avicenna believes that God’s essential aseity entails God’s necessitated existence. Not only he defines the dependency of the caused on the cause as “the necessity by virtue of another” (Wujub Bilghair) or existential possibility in Sadra’s words, but he emphasizes the existential relationship between the caused and the cause. Then he opens a clearer horizon towards the primacy of being which had a great impact on Islamic philosophers as well as Western philosophers like Thomas Aquinas.

The new emerging spiritualities have a special and new look at man and his place in existence, which in many cases leads to humanism. One of them is a mysticism missioned by Deepak Chopra who believes that man has absolute ability through his mind that he can become the same level as the Almighty God and capture both the material world and the universe and cause both the sickness or healing of his body. On the other hand, Mullā Ṣadrā (Persian: ملا صدرا, Arabic: صدر المتالهین) while emphasizing on the potential abilities of the human soul and mind believes that they can cause creativity in themselves and others, if they evolve and approach (endearment) God the Almighty, and they can interfere in the possibility existence as vicegerents of Allah with Divine permission (by the Divine leave of Allah). This research is critical that intends to critically examine Chopra’s view on the subjectivist man based on Ṣadrā’s views. The findings of this study indicate that the human mind from Ṣadrā’s point of view cannot be counted as the third realm of human existence alongside the soul and body, but it is soul modes and following religious orders strengthens and enhances the abilities of the soul and sa'ādah (Arabic: سعاده, the happiness) in the hereafter and in the present world.