ontology

Man's wrong perception of "ontology", "self-knowledge", and "decision-making" is one of the important causes of his aversion to morality. If a person has a broader and deeper understanding of these concepts, his attitude in determining virtue and vice will evolve; Therefore, man needs knowledge that provides a deep and multi-faceted understanding of the aforementioned facts. With this aim, the present research has explained the philosophical teachings of Mulla Sadra, which can improve the mental foundations of human beings in ethics and have a motivational effect on Iqbal's moral life. The research method is fundamental in terms of type and practical in terms of purpose, and it was done with thematic analysis method. In this method, after purposeful sampling, the research data were coded and analyzed in three stages, then the theme network was explained. Mulla Sadra's books of the research community and other sources aligned with the purpose are supplementary sources. The findings of the research are categorized into three major categories: "Ontology", "Anthropology" and "Determinology", and the network of the themes of the impact of ontology, anthropology and determinology on the interest in bioethics is explained. The obtained results indicate that although the knowledge and behavior of the relationship between the public and the private have aspects, but Sadra's knowledge increase in the field of the fundamental principles of ontology, anthropology and epistemology through the essential movement has a motivational role in implying people to live morally. have.

By studying the system of arts in the views of a philosopher, the criteria for examining the relationships between the arts become clear. Additionally, the relationship between the arts and the differences in their degrees is defined based on their material in relation to that criterion. Accordingly, one can answer the question:How can Deleuze consider the novel and painting from the perspective of common issues? How do these issues correspond with his ontological problems? Through a descriptive-analytical method and a focused study of some of Deleuze's works, one can establish the concept of the "ritornello" as the foundation of this thinker's theory of art.In Deleuze's view, the original novel and painting create a ritornello. The ritornello has several aspects, such as melody, motif-counterpoint, and theme-harmonic variations. These aspects are not developmental points; rather, they are modes of a single phenomenon. The basis of the relationship between characters and figures in the novel and painting is vibration, which creates a monophonic melody. Characters and figures relate to the landscape and animality in both external and internal ways, forming multi-voiced melodies or territorial counterpoints and rhythmic characters based on the intensity and mood of the melodies. Based on sensing the pure intensity, they undergo harmonic changes and open themselves to infinite intensity, and the infinity of intensity.Many of Deleuze's aesthetic issues, such as intensity, affects, percepts, and pure sensation, which make territorialization, deterritorialization, and re-territorialization, seem to correspond as the basis for explaining the Ritornello with the way of life of beings.

Sublime wisdom has certain ontological foundations that flow as a foundation stone in all matters of subliminal wisdom. Among these issues is the relationship between action, possessions and knowledge, which according to Mulla Sadra's point of view have a three-way relationship. Actions and properties in the ascending arc have preparatory and preliminary status, and in the descending arc, they have an existential status and fruition and emergence for knowledge. The current research is trying to answer this question, what effect does the ontological foundations of Sadr al-Mutalahin have on his analysis and understanding of the relationship between action, property and knowledge? The purpose of this research is to discover the influence of the principles of Sadra in the process of forming the relationship between action, property and knowledge, which is followed by descriptive-analytical method. Sadra's view of this relationship is not separate from his ontological foundations. According to the theory of originality of existence, the scientific evolution of a person is done by repeating actions and permeation of properties, and the existence of the world undergoes transformation and transformation and attains existential perfection. By accepting the principle of skepticism in existence, different degrees for science, which is an existential matter, are proved, and every human being has different benefits from science and knowledge according to the extent of repeating his actions and acquiring different properties. Therefore, the greater the capacity of existence, the greater the productivity of science. According to the personal unity of existence, man realizes that he and all possibilities do not have any kind of existence and only by virtue of the connection with the Lord and the connection to the active intellect, he will have a relational existence. With the essential movement, the essence of the soul, by means of science and action, goes through the incomplete levels of existence with the existence and reaches the more complete levels. That is, the soul, by means of its essential movement of striving and perfection, is aligned with intellectual and royal truths. Based on the basis of the possibility of poverty, by performing actions, man acknowledges the reality of his poverty, incapacity, and possible weakness in front of the absolute wealth of God.

The purpose of this article is to examine two seemingly contradictory views on the home of partial souls from Mulla Sadra’s perspective. In the series of discussions on philosophical psychology proposed by Mulla Sadra, the issue of the home of partial souls in the arc of descent does not appear to have a single foundation, and two different views can be identified in his works. According to the first approach, which is based on substantial movement, partial souls originate from partial bodies, and therefore, the material world is the first home of both in the arc of descent. Partial souls have no prior realization before the material world except as a general soul in fixed objects. However, according to the second view, which is based on a specific, skeptical unity, Mulla Sadra holds that man is a single reality with four levels: divine man, spiritual man, heavenly man, and earthly man. In this view, apart from being realized as a general soul in the world of reason (ʿaql or power), man also exists as partial souls in numerical plurality in the world of example (ʿalam al-mithal), and partial souls never descend into the world of matter.

Beauty and its nature are of the most controversial philosophical topics among philosophers. Among the ancient Greek and medieval philosophers, beauty, goodness, truth, and justice have been raised. Some Western thinkers have raised beauty and its truth in such a way that it led to the emergence of one of the arguments for proving the existence of God. The nature of beauty and how to prove the existence of God through the beauties of the world and the relationship between beauty and successful sciences is an issue that Robin Collins has addressed, and this research attempts to examine and analyze his views. Accordingly, the author attempts to study and examine the dimensions of this issue by raising minor questions and using a descriptive-analytical method. The research findings show that this argument attempts to prove the existence of God through two epistemological and ontological methods. These methods focus on our ability to recognize beauty or on the existence of beauty itself. Collins's view on beauty is particularly rich and prominent, and it has become clear that he considers simplicity with variety to be the criterion of beauty. Collins also puts epistemology and ontology together and believes in the alignment between human aesthetics and successful theories of science. By recognizing the world as the work of the Creator and emphasizing that beauty is human-centered, he proves the existence of God, the Creator of beauty. Although challenges such as hasty action and lack of clarity of reasoning have come to this argument, this argument is still the center of attention as a new innovation in the contemporary century.

Possibility of knowledge and its essential nature, often in response to skeptics who denied its attainability. The central issue in these discussions has been identifying the key components of knowledge. The traditional view, rooted in Plato's thought, defines knowledge as "justified true belief." While this perspective dominated Western epistemology from ancient Greece until the 20th century, some scholars have argued that knowledge alone is insufficient to capture the full range of human cognitive capabilities. Instead, they have emphasized the concept of "understanding."
This study aims to differentiate understanding from knowledge, presenting them as distinct cognitive capacities that address different aspects of human curiosity and intellectual engagement. Using a descriptive-analytical method with a critical approach, the research demonstrates that understanding is neither equivalent to knowledge nor a subset of it. The key argument is that, ontologically, understanding is non-transferable, whereas knowledge is transferable.

The purpose of this article is to create a link between ontology and musical forms. To achieve this goal, Heidegger's fundamental ontology is posed against Deleuze's differential ontology so that the possibilities of this contrast can be used. In this article, with a descriptive-analytical method and a comparative approach, we tried to explain the two types of Heidegger's and Deleuze's ontology by applying it to two musical forms: one fugue and the other ritornello. Thus, Heidegger's world is a fugue that presents the same despite all the variations of the performance of a main musical subject (or a singular voice). Being in this attitude is homogenous and unique. The difference in this way of considering the phenomenon is considered secondary to Being. In this ontology and related concepts, experiences of becoming other, subject movement, becoming a subject due to deterritorialization, the possibility of active participation of people in the whole destiny, and the possibility of changing and reforming the way of life of people are limited. Deleuze's world brings the most different people together in his ontology by resorting to the rhythm and musical form of ritornello. So that at the same time they harmonize, their tonal differences are preserved. Being is the differential. In Deleuze's ontology, with the possibility of territorialism, the way to the subject movement and the possibility of becoming is available. A subject movement in society based on rhythm creates changes in the individual and social relations in which one can expect active participation in determining the destiny of all people. Conditionally, a society is created where people can correct their way of life. The results of this reading and connection show the different social functions of the ontology of the two thinkers.

The concept of the thing in itself in Kant's philosophy is the element which deprives us of knowing the thing as it is in itself. Hegel, who believed that knowledge is limited by nothing but itself, had to eliminate the thing in itself in his Absolute Idealism and in this way make his concept of Knowledge absolute. Many scholars believe that he did so in the first part of his Phenomenology of Spirit, titled 'Consciousness'. In this paper, in contrast to other studies which are concerned with Hegel's external critique of this concept and what he has said about it here or there in his System of philosophy, we'll examine his internal encounter with the Thing in Itself as it is occurred in the first chapter of the Phenomenology of Spirit. In doing so, we will try to show why he believed that, if we pursue the process of sublating the shapes of consciousness into one another, there won't be anything like the Thing in Itself.  Then We will attempt to explain why his efforts are futile and why, even in the Phenomenology of Spirit, the thing in itself exists exactly in the sense that Kant meant by the term.

The theory of the copulative existence of the effect suggests that contingent realities are purely copulative and connected to the Necessary Existence (God), lacking any independence and entirely dependent on Him in their essence. Based on this theory, a fundamental transformation in ontology occurs. This theory, in fact, offers a fresh perspective since it provides a new interpretation of reality. Thereby, it will have various implications that are effective both in human epistemology and ontology. In this research, we aim to explore and describe the ontological aspect of this issue and examine its implications. Some of them are as follows: the particular unity of existence, the formulation of the argument of the truthful (Burhān Siddīqīn) based on the theory of the copulative existence of the effect, the falsity of infinite regress, the dependency of contingent realities on the Necessary Existence in their essence as well as in their attributes and actions, and the criterion of the dependency of the effect on the cause. We strive to investigate this issue in light of the critiques of Ayatullah Fayyazi.

This paper delves into the ontological nature of perceptual experiences, seeking to categorize them within a metaphysical framework. Contrary to the orthodox debates about the content and phenomenal character of experiences this discussion examines their underlying nature as belonging to ontological categories. The common perspective considers perceptual experiences as mental events whose content represents the world. Despite this, the question remains whether these experiences can be ontologically classified as events. At first, this paper accounts for Alex Byrne's view, which disputes reasons based on ordinary language and introspection for classifying perceptual experiences as events. Byrne then compares perceptual experiences to propositional attitudes and beliefs, suggesting an alternative view. Thus, experiences are not events at all but rather states that, like beliefs, relate the subject to content. It appears that Byrne, by proposing this, firstly acknowledges the ontological distinction between states and events and secondly, gives precedence to the notion of perceptual experiences as states. By examining the temporal structures of phenomena (temporal shape), I address whether the distinction between different categories, including events and states, is ontological or merely different ways of expressing our descriptions of phenomena in language. Through discussions on the issue of the persistence of physical objects, I ultimately conclude that determination at the moment can serve as a good criterion for distinguishing the two categories of state/event. Finally, I will argue that experiential properties are dynamic, and their instantiation by the subject places perceptual experiences in the category of occurrents, specifically events.

Bruce Ellis Benson, in his phenomenological theory, "The Improvisation of Musical Dialogue", points out that in the creation and performance of a musical work, there is always a platform for improvisation that brings the composer, performer, and listener into a kind of discourse which is always open to any subsequent conversions or adjustments. Through hermeneutic phenomenology, he presents his theory in the context of Western classical music and jazz with an overview of musical traditions and applications. The purpose of this study was to explain the concepts proposed by Benson's concept of improvisation, including the ontology of the musical work, the originality, and the identity of the musical work. The improvisational theory of musical discourse is a poststructuralist theory and introduces the basis of music as improvisation, which always has an interpretive nature. Musical tradition and practice as a world are important for a dialogue in music. Instead of playing the composer as the sole creator of music, Benson considers the piece to have a fluid identity that always continues to exist with the performances and interpretations of an experienced performer familiar with the tradition and practice of that music. In this research, which is in the category of qualitative research, the research method has been applied in terms of purpose and descriptive-analytical in terms of method. All material is obtained through the library method.

Knowing God and His Attributes is the basis of all religious beliefs and a necessary condition for faith (Arabic: إیمان, romanized: ʾimān) and action. Therefore, Shubha (Arabic: شبهه, lit.: doubt, obscurity, or mis-grounded conceit) and theoretical disorder in this field will cause irreparable damage to the belief system and consequently to the practical conduct of human beings. The current research is going to resolve some doubts about Divine justice with the aim of the redefinition of Divine justice in the light of an inquiry into the ontology of theologians. The research method is descriptive-analytical and the research data have been analyzed through documentary review, note-taking and an argumentative approach. The books of Imām Khomeinī and Fakhr Rāzī are the research sources, and other sources related to the research goals have been used as explanatory and supplementary sources. The findings indicate that the act of bringing-into-existence from Fakhr Rāzī’s point of view is a direct act of God and man has no act of bringing-into-existence. Good and evil are based on the will of Shāriʿ Muqaddas (Arabic: شارع المقدس, the Sacred Legislator), and God’s justice is also due to the fact that He is God. However, Imām Khomeinī believes that humans, as voluntary agent (free agent) have a role in creation. Good and evil are intrinsic and are based on intellect. Therefore, God is just, as He does not commit evil deeds and the divine realm is free from imperfect creation.

The current research is an attempt to fill the research gap around the problem of tranquility; Considering that the researches about the factors that create tranquility lack attention to intellectual foundations including ontology; The present article, paying attention to this importance and selecting Laotzu and Molana, whose passage of time is proof of the influence and peace-creating of their works, is an exploration to find the ontological factors of creating peace in their attitude.. The results of this reflection indicate the alignment of the two sides of the adaptation, despite their temporal and spatial differences. The ontological factors of tranquility on both sides of the adaptation are: multiple levels of existence, circular and horizontal movements of existence, the effect of the power of benevolence and the unity of the opposites of existence. Also, attention to the ontological factors of tranquility is the provider of redefining the concept of tranquility to a concept in connection with the truth of existence. The emphasis of Tranquility-making factors on ontological factors shows the important but neglected role of intellectual foundations in the discussion about tranquility -making factors. The only difference between the two ontologies, Molana's emphasis on the agency of love in tranquility, is evaluated against the lack of love's place in Lao Tzu's ontology.

Discussing about God and his attributes is always one of the central concerns of philosophers and theologians. Discussions about divine attributes are focused on the meaning of attributes and their proof for God, as well as expressing some related doubts, especially about the extent of divine power. The aim of the present research is to deal with the attribute of divine power. In this research, an attempt was made to express an image of divine power and then an ontological understanding that can be inferred from the speech of Imam Sajjad (peace be upon him) in the Sajjadiyyah. The result of the present research displays semantic reinterpretation of the extent of divine power, in this reinterpretation, the extent of divine power is determined as the limitlessness of God in action. The research method in the present article was descriptive-analytical, and the researchers have examined and evaluated the research problem in this research by referring to Safiha Sajjadiyeh.

Nasr criticizes the crisis caused by Western epistemology and considers it the result of distance from tradition and creating a distance between being and knowledge. Like the traditionalists, he considers the lack of attention of new philosophers to intuitive intelligence and the ignorance of the sacred knowledge based on it, which is rooted in the human heart, the disconnection with the unseen world and the degradation of intellect to reason are the cause of the current situation. Nasr has explored the role of existence in the great Islamic philosophers from Ibn Sina to MullaSadra and speaks with the aim of showing sacerdness of attention to its existence and coexistence with knowledge. Now that knowledge is devoid of its sacred content and the relationship of Truth or intellectual intuition with the sacred is neglected and the secular world is alien to the memory of God and the presence of the sacred, only by reviving theosophy and connecting intuitive intelligence with the light of Intellect, which is the light of Revelation and the Quran, as well as the practical commitment of man to the knowledge issued by God, can the authentic truths of Being be achieved.

The meaning of life is one of the most important concepts in the history of philosophy, which has preoccupied many philosophers. In modern era, the traditional concept of meaning has lost its credibility due to the explosion in every field of knowledge and technology, and subsequently, the migration of the Gods. Martin Heidegger, as the most important philosopher of the Twentieth Century, focused his attention on the meaning of life in modern thought in the absence of metaphysical Gods. In the first period of his intellectual gestation, he sought to dream up a meaning for life by rejecting any kind of idealistic approach based on the concept of his fundamental ontology.  Therefore, the aim of this study was to analyze the hermeneutic phenomenology of Dasein in order to get  a  better understanding of the meaning of authentic existence, which is the main mission of  early Heidegger's philosophy. Heidegger's thought and his fundamental ontology focused on the human beings as Dasein. Heidegger believed that the truth of existence could be understood by  Dasein because the existence could be observed in the human beings. Accordingly, to obtain the meaning of life, Heidegger unravels the mystery of the fundamental structures of Dasein which are related to each other, including being-in-the-world, fear and the consciousness of death using his hermeneutic conception of language. He concluded that Dasein could obtain an authentic life as a meaningful life using the consciousness of death of and freedom from the Daesin's domination through free choices. However, Heidegger believed that the will is not  the only solution, and also  we should always open up the new perspective in this regard  that existence itself provides for us.

While discussions on beauty in the works of philosophers like Plato, Aristotle, Pythagoreans, and others have been documented, it became a significant epistemological domain from the 18th century onwards. The connection between beauty and its truth has been articulated among Western philosophers as evidence for God's existence. The nature of the aesthetic argument and how it proves the existence of the divine through the beauties of the world is explored by Louis in a manner that the researcher seeks to analyze. Based on this, the writer, through sub-questions and a descriptive-analytical approach, aims to study and examine the dimensions of this issue. The research findings indicate that this argument attempts to prove the existence of God through both epistemic and ontological ways. These methods focus on our ability to recognize beauty or the inherent beauty in existence itself. C.S. Lewis's perspective on beauty is rich and distinctive, illuminating that he considers the longing for beauty a natural inclination connected to a dependency and, by establishing a link between the beauty of nature and the existence of God as the creator of the world, he provides evidence for this argument. Although challenges such as the rejection of natural inclination and the existence of counterexamples for satisfying human desires have been raised against this argument, it remains a novel initiative in the contemporary era. It continues to be a focal point of attention

Metaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large and extensive social network to transform Metaverse technology into a world beyond the real world in the future, that users in Metaverse with the identity of an avatar and the use of smart tools such as mobile, laptop, etc. interact with one another. In fact, in this digital world, people no longer use the Internet, but live in it, and with the characters they have created, they experience a variety of social, cultural, political and economic interactions more actively, and more efficiently than in the real world.
Metaverse is still in its beginning, and the definitions and descriptions of this world are constantly changing, so it still has a long way to go to understand what the “Metaverse” world really is and what it will have on human society. However, it can be said that Metaverse with extraordinary features, can transform the technological horizons in human social and interactive life and create a new life experience for its users that will keep them away from traditional and natural life. Humans can create in this world and live in parallel with the physical and objective world in the world they have created. No doubt, these effects are cultural, social, legal, ... It will be for humans.
In this new life, humans can form new families and live in new territories with the identity and genders of the self-made avatar. This kind of life is some of the concepts that we are familiar with in the physical and objective world, such as borders, family, gender, ethnicity, etc.
This is the only important consequence of the metaverse that will make the thinkers and researchers act wisely in the face of this phenomenon. Therefore, it is essential that thinkers try to understand the different aspects of this phenomenon and clear the path to enter and traverse this world for the governing organizations and users so that this technology can be used to flourish human talents and minimize its potential damages. One of the cognitive dimensions that should be explained in this field is the ontology dimension of this phenomenon, neglecting this important issue due to the widespread impact of the Metaverse world on human life in the near future is considered a great neglect.

Due to the novelty of the Metaverse world theory in the literature of today's society, there has not been much scientific research in this field and the same few available researches have either been explained in terms of computer science, economics and architecture, or due to the unknown and obscurity of some of its dimensions for the human sciences thinkers with a pathological approach. Therefore, investigating the cognitive and ontological aspects of this phenomenon from the perspective of Islamic philosophy can be an innovative approach to this problem.

This essay with an ontological approach and descriptive and analytical method explains the nature of the Metaverse world and technologies that are effective in achieving users' perception of this world and then analyzes the way and type of human perception of Metaverse world based on Mulla Sadra's view.
The questions that will be answered in this essay are as follows:What is the nature of the Metaverse world and which technologies used in the Metaverse world play a role in human perception?
What is the ontological analysis of the Metaverse world and its features based on Mulla Sadra's view?
According to the types of perception in Mulla Sadra's view, what is the type and manner of human perception in the Metaverse world?

According to the foundations of Sadra'i philosophy, the perceptible space for the user in the Metaverse is not an Illusion and imagination space for three reasons, but it is a real and external perceptible space, because what is perceived in the Metaverse is the source of external effects, secondly, the perceptible beings in Metaverse have their own objective, partial, and special existence, thirdly, according to the interactive characteristics of this space, the personal perceptions of each user in Metaverse are conceivable for other users as well, so it cannot be an illusionary world.
According to the foundations of Mulla Sadra's ontology and the characteristics of Metaverse, Metaverse is a "hybrid external credit" world, and the entities that make up this space are both true and credit combinations. Also, the entities that make up Metaverse have a real, objective and tangible existence and have an external, partial, and special existence. The Metaverse is a type of tangible being, because this world consists of a series of tangible and perceptible components and has length, width, and depth, such as graphic images having three dimensions, sound waves, etc.
Therefore, because the Metaverse is a credit combination and has no identity other than the identity of its components, it is perceptible by the senses, and what can be understood by humans from the world of the Metaverse are subtle substances such as energy, waves, etc. that complications and attributes such as color, size, etc. are added to them so that they become perceptible to humans. In the Metaverse, users interact with each other in real time, so time in this world has meaning and is in line with real time. This world, like other creatures in the natural world, has movement and change.
By analyzing the characteristics of the Metaverse, it became clear that the place of existence of the Metaverse world is the world of nature; because the existence form of the beings that make up this world is matter (subtle body) and they have other perceptible characteristics of the natural world; like being tangible, having partial and objective existence, having width, length and depth, occupying space and movement, etc. In the epistemological analysis of the Metaverse world, it was determined that what is comprehensible to humans in the metaverse is made by two technologies, virtual reality, and augmented reality, which in virtual reality is sent to the user from only one input source of comprehensible information, and the tools used for perception are by the user among the preliminary and background causes the foundation for the realization of perception in the world of Metaverse. But in augmented reality, information can be understood by the user from two input sources at the same time; the real world, which is understood by the five senses, and the world that can be understood by humans through special tools that are the basis and introduction for perception. In a natural way and through technologies, it is perceived through human senses, and perception in this world is of the type of sensory perception; what is perceived are computer-generated sensations; such as three-dimensional graphic images, and... of course, it should be mentioned that unlike the underlying causes in the real space that are outside the domain of human will and discretion, the underlying causes (computer processes) in the virtual space and Metaverse are formed in the domain of human agency and will and with his awareness. The user can change his and others' sensory perceptions based on determining the type of information data.
What is perceived from the metaverse under two technologies, augmented reality and virtual reality, is based on the philosophical foundations of Mulla Sadra, of the partial acquisition type of perception. When this partial perception is done by the visual and auditory senses, they are of the type of sensory perceptions, and the perception of the other three senses is of the type of imaginary perception.
But another perception also occurs for users in the metaverse, and that is the perception of a user's personal imagination, which is transformed into an external reality by the computer and becomes perceptible to the individual and other users. These perceptions are the type of perception of forms and partial meanings, with the user's imagination; the imagination creates new images with the help of imagination, according to the will of the user, and these images are recognized by artificial intelligence and become sensations in the metaverse, where the visual and auditory perception of these "imaginary sensations" are of the sensory perception and their perception by the senses of smell, touch, and taste. And inner senses are of the type of imaginary perception.