نشریه حکمت صدرایی
سال پنجم شماره 2 (پیاپی 10، بهار و تابستان 1396)

Tawhid raised in Mulla Sadra's philosophy was the prevailing opinion of the philosophers after him. It is the pantheism, which Mulla Sadra explainedon the basis of his philosophy and presentedas the purest doctrine of Tawhid to Islamic philosophy.His pantheism is so influenced on philosophers that it was called Tawhid for the most special people, while in the former philosophers, the pantheismis interpreted as vulgar Tawhid. But Syyed Sabzevari Based on the Quran and Sunnah and rejecting congruity between the necessary being and the possible, verbal sharing and originality of essence, presents a completely different version of Mulla Sadra's Tawhid. He observes the most complete and best expression of Tawhid in the Quran and Sunnah; whichnot only isn’tpantheism, but also is contrary to pantheism. In his view, the pantheism is not Tawhid, but not- Tawhid. This paper examines the Tawhid of Mulla Sadra and Sabzevari, in order to find which of themis correspond to God's disposition. 

The problem of the existence of relative goes as long as back to the time before the Christ down to the present. With reference to this, acknowledging the objective existence of relative of principles, due to a variety of philosophical consequences it might have entailed, would be of a critical significance. Those philosophical practitioners, who have assigned denial of the objective existence of relative of principles, must usher the consequent effects of their denial in other philosophical argumentations. In this study an attempt is made to give a comparative analysis of AllamehTabatabaei and AllamehMesbahYazdi’s philosophical attitudes centered on the Objective Existence of Relative Principle. This has been accomplished in light of the common philosophical assumptions both practitioners enjoy (believing in dichotomy between two areas: intellectual credibility and objective reality). In addition to analysis and interpretation, the principles of supreme wisdom, pertinent to substance and accident ,as well, the philosophical rationalities are reexamined carefully, and also an attempt has been made to discuss the unscrupulousnessof abstract relative principle with other philosophical principles, especially with secondary philosophical rationalities.Moreover, the method employed is to compare and contrast their viewpoints through three steps: description, specification and, analysis. After all, the study is devoted to reviewing the correspondingstandpoints. That is to say, the outcomes of denying this characteristic of the universe would be the results of the study, the datas for which may include: denial of spiritual sameness of existence with an incorrect version of Mollasadra’s standpoint, denial ofone area of theprimacy of existence, conversion of 3 principles (exist, possibility and denial) into secondary logical intelligible and inappropriateness of dividing existence.

Copulative existence (Wujud-e Rābiti) is "in itself for other". To "in itself" tells of its special nature and to "for other" tells of the relevance of this nature to another object. So, it has the essence apart from the relevant side that the relevance is the qualification of its essence. But the relevant existence (Wujud-e Rābit) is just "for other" and not "in itself". It means that all its identity is the relevant and associated to otherness; therefore, there is no existence apart from the relevant side. In Mulla Sadra, the effect has the relevant existence and so, does not have an independent realization. His argument can be summarized in three steps: (1) rejection of external occurrence: on the basis of the principality of existence, the existence of the effect is just effect (in need); it is all its identity and the form of its existence; (2) rejection of analytic occurrence: the representation of the truth of effect (all is the relevant) means that there is no essence for the effect (even in mind); (3) Back causality to disposition (Tashaun): the effect is not "in itself" and there is no existence without cause; so, the distinction of cause and effect is in something non-external. Mulla Sadra calls it disposition (Tashaun). Some researchers raise some doubts in the second step, which is considerable. The answer to these doubts leads to the new version of Sadra's argument, which is more accurate than current versions. However, Mulla Sadra's claim in a way of the analysis of originator of the efficient cause is verifiable, which is less considered.

Reduction of Souls as Theorized by Mulla Sadra The human articulate soul is one of the most mysterious phenomena of the world of existence in that it has attracted the attention of several scholars and Muslim philosophers. Muslim philosophers have endeavored to unfold the secrets of its existence and nature. One of the main concerns of the present study is an analytical appraisal of the issue whether the articulate soul had belonged to the body prior to its creation, and in what manner(s) it got attached to the natural world state of the body. Plato, Aristotle, Avecinna (Ibn Sina), and Suhrawardi gave various answers to this query; however, Mulla Sadra’s answer proves remarkable in this context. In his scheme, it is expressed in the descending (reducing) chain of being that starts from the Transcendental Being from the world of the abstracts (intellects), to that of the ideas, down to that of the nature. According to him, the human articulate soul has several existential levels. In the world of the abstracts (intellects), they exist as abstract and collective phenomena, hence devoid of multiplicity. When an appropriate body is ready, the soul reduces I its level of abstractness and comes down to the level of ideas that has certain characteristics of the material world. This reduction and decrease in abstractness continues until it reaches the world of nature and gets incarnated in the body. In the meantime, the abstract (intellectual) existence of the soul in the world of the ideas continue. Despite the novelty of Mulla Sadra’s scheme and interpretation, it is not devoid of any problem, e.g., granted that accepting an abstract, communal phenomenon which lies outside the arena of conflict here, its acceptance might imply pre-existence of souls, a principle that he rejects.

One of the key characteristics of Mulla Sadra's philosophical approach in the integration of human physical resurrection is describing religion from within and establishing a relationship between the levels of the world and those of the soul on the basis of rational system of transcendental wisdom. And also on the basis of human behavior in the world he has scored with his description of how resurrection in the world of grief/purgatory and that of the eternal world will happen according to themes of revelation. The present study aims to study Mulla Sadra's philosophical cognition on the issue of the integration of human physical and spiritual integration on the Resurrection Dayon the basis of his own discourse. The main objective of this rational approach to the expression of the integrity of the religious perspective and the philosophical approach of Mulla Sadra is to promote the audience’s understanding of religious concepts of how this will happen, that is the integration of human physical and spiritual integration on the Resurrection Day. He explained the religious teachings of physical resurrection contrary to the theologian's views. Using the principle of the originality of existence, the immortal movement of the soul, the wise and reasonable union, followed by the explanation of the character of the power of imagination, immateriality and objectification of man's imaginary ends, has led to Truth. Also, in proving physical exercise,

There are many arguments in order to prove of being of God. One of the well-known arguments for the existence of God is “proof from contingency and necessity”. It was Avicenna who first, in his works, formulated this argument. the Islamic and Western thinkers after Avicienna has presented accounts of this argument.This argument has been criticized by Gazzali, Averroes and Molla Sadra, in the world of Islam and by Hume, Kant, Russell and others in the west.
Mulla Sadra has criticized Ibn Sinas’account of proof from contingency and necessity directly and indirectly. These critiques that has came into his works, are the incorrectness of quality of this argument, the use of vicious circle and infinite regress, the use of non-concrete being instead of real being, and the fallacy of composition. The study of these critiques shows validity or inefficiency of them.
This article seeks to make clear the correctness or incorrectness of these critiques in a descriptive, analytic and critical way.

Issue of relationship and impact of death and immortality on the meaning of life in the authorities of thinkers such as Tolstoy and Mullasadra has been considered as one of the fundamental issues.Once Tolstoy felt absurdity,decided to find a solution.After various trips and study different Sciences,specially searching in lives of different groups of people both nihilists and those who consider life meaningfuly,came to a conclusion that immortality of human is essential to having meaningful life,otherwise happiness and meaningful of life would be hallucination,this conclusion is result of induction and study on people's lives not result of philosophical system. However,Mullasadra according to his particular philosophical system which planned based on regular participles proved that human being is physical created and spiritual survival,soul and body have union relation.Soul impressed with moral virtues and obey shariat's orders and achieve spirituality and immortality. Ultimate goal of human life is achieving the origin of existence.For instance,Kendy has considered separation of soul as a ultimate happiness,Farabi has announced major welfare as happiness,Ebne Sina has considered eternal life and nearness to God and Ghazali has considered knowledge and action as happiness.Although,by adventing modernisation and changing viewpoint of human towards universe has been converted not only a serious problem but also meaning crisis.Thoughts of nihilism beccame massive hit among modern and industrial communities,and modern citizen without cinsidering it's meaning got disappointed. Some activities are done to clarification solutions of modern human confusion which among western thinkers thought of Tolstoy and among Muslims thinkers are noticeable.Some investigations about their authorities are done,but not criticism investigations;athour in this essay brief revision in their thoughts and reveal similarities with differences about immortality and meaning of life as well as evaluation Tolstoy's theory with camparison Sadra.At first, brief vision is required to drop a hint to theories of meanigf of life.

In this paper we focus on the similarities between philosophical views of Descartes, Leibnitz, Mulla Sadra, on the one hand, and some current approaches in cognitive sciences, on the other hand, concerning the problem of mind. Although the results of this study indicates that these three philosophers have a depth philosophic and metaphysical vision, the very depth vision has been a starting point for the development of scientific explanation of mind. The differences between philosophers and scientists are their methods of study which in cognitive science we are concern with mental and cognitive modeling. For the philosophers such kind of modeling is based on deductive approaches, whereas for the scientists such modeling is based upon inductive or scientific method. The Leibnizian monadic models and the structural model of Mulla Sadra of nature of Being would be taken into consideration, then we can conclude that it has a close and similar to that of hierarchical structure of knowledge in connectionism.

According to Mulla Sadra, episteme acquisition processes, based on the effective perceptional faculties effective on acquisition of episteme, rely on three processes of sense, imagination, and reason. The reasoning processes is comprised of argument and exploration and the latter in turn is comprised from revelation and inspiration processes. He believed each one of these processes has different levels of validity and level of validity of a process is effective on acquisition of the true belief. Using reasoning, discovery, inspiration, and revelation processes depends on characteristics of the knower; this means that the ground in which the belief is formed influences acquisition of the true belief. . Consequently, one may argue that in addition to the nature of belief, Mulla Sadra is concerned with characteristics of the knower, the processes of acquiring belief, and the function of perception faculties – as non-episteme and external factors- in acquisition of episteme. Epistemological theories that respect the effects of external factors in formation of episteme are classified as extrovert epistemological theories. One of the most important of them is procedural reliabilism and faculty theory and virtue reliabilism theory.

From the distant past, Human and Recognition of his aspects has been considered by Thinkers in the field of religion, ethics, philosophy and mysticism, but this issue has a special place, from the perspective of Mulla Sadra, who has explained this doctrine with regard to religious, moral, philosophical and mystical approaches. In his philosophical approach, which is more related to the supernatural aspect of Human and his competences, the principle and truth of Human has an integrity and unity that includes, not only all the anthropological, the animal and vegetable levels, but it shows all the facts. In this comprehensive anthropology, which is justified only by the intellectual Foundations of Sadra, Human embraces a wide range of existents, from the weakest to the strongest and he can lead to his own competencies worthy and the succession of God, with Knowledge, the insight and the good ethics, which in the natural course of movement, shapes his identity and of course, Put yourself on a decreasing trend and will suffer great loss. Since the view of Human and his place affects in all aspects of their lives and to influence the direction, Because of the importance of philosophical foundations in the humanities, this paper attempts to research Sadraee anthropology, as one of the most important theoretical Foundations of "education", with descriptive- Analytical method, and to point the possible consequences in this connection.

The point of this article is to explain the process of existence evolution from “graded unity of being” to “individual unity of being“; In this regard, the “graded unity of being” and its fundamentals in “Transcendent Theosophy” as well as “individual unity of being” and its different statements have been primarily investigated, then it would be explained in the position of research and investigation; so that firstly Mulla Sadra presumed the detachment of these two kinds and secondly he represented departure from graded unity (the primary viewpoint) to individual unity (the final viewpoint) in his theosophy. Mulla Sadra initially denied the causality and multiplicity of the “quiddity” and “limited possible beings” in order to be able to explain the mechanism of such process; To prove such explanation he appeals to two kinds of argumentations upon representing a specific analysis of causality: a)Argumentation through cause b)Argumentation through effect. In another word, assigning the effects to the affairs and based on the infiniteness of the necessary being as well as being originating, he proofed his desired idea; thus clarifying the mystical claim- individual unity of being- he became successful in approximating philosophy to mysticism and subsequently the transcendence of theosophy.