نشریه حکمت صدرایی
سال ششم شماره 1 (پیاپی 11، پاییز و زمستان 1396)

Hakim Aqa-Ali Modarres has a salient innovativeness among transcendental wises. He inspires his innovative approach in challenging theory of physical resurrection from an anecdote which influenced his whole attitude and he uses transcendent rational rules to explain this anecdote for further use in proving physical resurrection. Uniting rational-philosophical fundamentals and anecdotal context is prevalent in transcendent wisdom. Sadr-al-Motaa’llihin first used this approach and manifested his expertise in elaborating and interpreting anecdotal context in both short or long philosophical works as well as interpretational works. Hakim Aqa-Ali Modarres by enjoying this legacy put a remarkable focus on a specific anecdote in order to explain modality of physical resurrection. His efforts in elaborating revelations are much valuable and also enlightening for researchers in this difficult field, whether his approaches match explicit intent of anecdote or not. Analyzing his understandings by rational criteria and critical analysis can lead to better way to comprehend religious texts.

Mulla Sadra has discussed about aesthetics in different sections in his writings. He introduces different criteria to recognize the beauty in different objects.The main question of this study is to find Mulla Sadra’s aesthetic criteria and to consider whether these criteria were superficial or were toward the content and inner side of the objects. To do so, with respect to the Mulla Sadra’s writings, we categorized aesthetic criteria into two category of criteria related to the form and those related to the content and then considered the relation between these two categories as well as their relation to the Mulla Sadra’a principle of wisdom. The result show that in Sadra’s view and according to the hierarchy of the being, the beauty of all being end in the absolute divine beauty and divine names are the cause of all beauty of the universe. The knowledge about these divine names can conduct human to the knowledge of the beauty of objects and as a result, all Mulla Sadra’s criteria related to the form and content refers to the divine names. In fact, beauty starts with divine names and reveals after passing the stages of gradation of existence and enters into the content first and then flows into the form and appearance of objects.

The quality of heavenly body is one of the significant issues within physical resurrection domain. The main question is that whether the resurrected body in hereafter is elemental or exemplar? And also does it differ with worldly and exemplar body? Based on intellectual concepts such as the originality of existence, questioning the existence, individuation of existence, essential motion, abstraction of imagination, Mollasadra has tried to illustrate the objectivity of both worldly and heavenly bodies; however, he was only successful to conclude that heavenly body is considered as exemplar, when it coexists with God's existence. On the other hand, Allameh Tabatabaee has based his arguments on some revelation reasons and intellectual foundations such and the rule of Al-mithl, the necessity of soul and body, compliance of corpse from soul, the originality of soul within mankind. He believes that what is considered as necessary in resurrection day for rewarding deeds, has some resemblances with humanity and is realized with the existence of soul. It's not necessary that heavenly body will be worldly in all its components and characteristics. Therefore, heavenly body is very similar to worldly body; however, from a soul point of view, the resurrected mankind in resurrection day is very much similar to worldly mankind. Adherence to the foundations of transcendental wisdom and citation of anecdotal evidences are among the similarities of these two wises in defining heavenly body. Although, Allameh Tabatabaee believes more in anecdotal evidences and the existence of soul and the adherence of body to the soul that makes him distinguished compared to Mollasadra. These two wises are compared, analyzed and criticized in this study on the grounds of their philosophical as well as interpretive works.

The study of mind as a faculty of the soul, which we acquire knowledge through it, is important in gaining correct conception about the process of perception. Among Islamic philosophers Molla Sadra has a different opinion about soul and perception than his predecessors. Molla Sadra’s different view about the levels of perception consists in the stages the soul gains through substantial motion through sense, imagination and intellect. To focus on the functions of the mind is important to perception process in Molla Sadra. Among contemporary Western philosophers, Edmund Husserl was the first Philosopher that paid attention to the role of the mind. He is originator of theory of phenomenology in contemporary West. Husserl attended to the role of mind in perception process. He raised the sense and intellect perception and proposed different theories about mind and perception. This paper examines the philosopher's perspective about mind and perception.

The purification of soul is defined as purifying and clearing of soul for the purpose of growth, felicity and happiness of man. This purpose is pivotal in the Quran, and in the traditions of the innocent Ahlalbayt. Of course, achieving this high goal depends on the leadership and the guidance of Allah and it does not include all human beings and only includes those people whom Allah intends to guide. In this paper, we consider all different views regarding the purification of soul and deal with its position in the teachings and notions of Mulla Sadra. We also consider different factors such as the Quran, the prophets, the teachers, knowledge, worship and Allah's favor which all are important. Of these, the most useful is the exercise of purifying soul through paying one's attention to the world and worldly matters. Following Mulla Sadra's views, one can attain the purification of soul which is one of the basic goals in approaching Allah.

The lived-experience, Erlebnis, and "knowledge by presence" are two key concepts in the philosophies of Dilthey and Mulla Sadra. Insisting on immediatedness and infallibility of lived experience and knowledge by presence, both philosophers have try to ground the whole of human knowledge in the two way of cognition. Moreover, they do treat the understanding achieved in this manner, not much mere reception of external facts, passive act, as an active act. The other point is that Dilthey believes that the scope of lived experience and the understanding derived from it, includes not just internal states of percipient but also internal states of the other people and manifestations of these states. However, knowledge by presence, for Mulla Sadra, has a more narrow extent; namely, it comprises only the percipient's soul and its faculties and states. Nevertheless, the problem that lived experience and knowledge by presence faced is subjectivity and relativity. Dilthey endeavor to overcome this difficulty through appeal to the unproven supposition of human congeniality in consciousness; while Mulla Sadra tries to cope with the problem in like manner, but basing on the principle of the unity of being.

The mind-body problem is one of the central problems of philosophy. "Functionalism" has Neutral view on the nature of the material or nonmaterial mind and view the mind as the function. From the point of this group, mental states are functional properties that via inputs, outputs, internal processes and other mental states play functional roles. On the other hand, Islamic philosophy and theology have been paid to the relation between soul and body. From Avicenna, the soul is "nonmaterial substance" and most theologians, consider the soul as "material substance". But Mulla sadra, deny the soul as mere nonmaterial (the theory of Avicenna) or mere material thing (The theory of theologians); but believes that the soul at first is material, so from the process of substantial movement, becomes nonmaterial. The main question is whether there can be a dialogue between Mulla Sadra and functionalism? Our answer is yes. Mulla Sadra such as the supporters of functionalism seek out exit from substance dualism (Descartes and Avicennan). As proponents of functionalism pay n’t to essence of mind, and know mind as functional role that realizes in material as well as nonmaterial beings, so Mulla Sadra doesn’t considers soul as mere material or mere nonmaterial thing. Soul, whether in material order or nonmaterial order, is actuality and with substantial movement become actuality and these actualities have relation with themselves and soul is set of them. The sum of these actualities called as perfection. Thus, functionalism, knows mind as "function", but Mull Sadra considers it as 'perfection'. However, there are differences between Mulla Sadra psychology and functionalism that had been reviewed in this paper.

Theory " Source meaning" by Mr. doctor "Mohsenian Rad" in the field of communication has, for years, used by professors and students at universities as well as the theoretical basis of thesis communications graduate in other disciplines. Some structures of meaning and where does this theory has philosophical problems and this article aims to review the structure is organized from the perspective of transcendental philosophy.
The research and analytical way - the documents is done.
The results, based on a philosophical approach to the problem means that the cash Psycho-physiological Nero author's idea of "being mean for protein synthesis in the brain called the hippocampus area" has led and prove in terms of abstraction of meaning in human existence, and in no place Where there are parts of his brain material. So the author has proposed at least respectable philosophical approach to the transcendent with Physio logistics approaches incorporate and offer to readers.

The topics of Sadrolmoteallehin self-awareness can be investigated and criticized in two terms; content and method. In the ontology of transcendent wisdom, although the self emerges from the body origination, it is a multi-factorial creature and owner of dignity. This creature was flowing and changing from the material world to the intellectual abstraction. It has unity with its captured body. The objective of this research is to discover Sadrolmoteallehin methodology in introducing the self. The outcome of this study is to confirm the selection of interdisciplinary studies methodology by Sadrolmoteallehin in the above-mentioned issue. Given the multi-factorial nature of the self and the necessity of multi methodology in examining these kinds of issues, Sadra has adopted this method.
The outcome of this study is to confirm the selection of interdisciplinary studies methodology by Sadrolmoteallehin in the above-mentioned issue. Given the multi-factorial nature of the self and the necessity of multi methodology in examining these kinds of issues, Sadra has adopted this method.