ماهنامه معرفت
سال بیست و هشتم شماره 4 (پیاپی 259، تیر 1398)

This paper is a reflection on the Amir al-Mu'minin Ali (as)'s words regarding the characteristics of the true believers and Shiites. Some of the other signs of the true believers are avoiding cruelty even against the enemies, avoiding sin despite friendship, and avoiding undue discrimination toward others. According to the Islamic teachings, the duty of the parents is observing justice and fairness, and avoiding undue discrimination and injustice toward the children; and, on a larger scale, the duty of government is serving all people in society equally. This is because the love of the Ahl al-Bayt (as) has been emphasized by the holy Quran and successive traditions; a love that has been considered in the Quran as a reward of the Messengerhood, and not exclusive to Shiites, but, both Sunni and even Hindu idolaters, are interested in Imam Hussain (as) for example. So, at a lower level, the believers' love towards the Ahl al-Bayt (as) must be applied to the friends and other believers, and even in the form of fairness toward the enemies. This paper explains justice and fairness in the characteristics of the true Shiites in detail.

Proving an immaterial and sensual substance for man, Avicenna has proposed the argument of the Floating Man, claiming that, the existence of the sensual substance is obvious, though he has brought a notification to help us to understand this obvious matter. He did not propose the argument of the Floating Man as an empirical argument, but the presented image of the argument, in addition to the hypothetical realization, has also the ability for realistic and objective realization. His assuming state for body ووووووو neglecting the body and the apparent senses has been realized through "anesthesia drugs" and "sensory deprivation". Using a descriptive-analytical method, this paper show that, the argument just refers to immaterial soul, not the general concept or the imaginary form of the body or actions and internal states or one of the internal organs like the brain.

The Quranic words, which are the last form of its revealed facts, have their own linguistic and ontological rules. There is a relationship between the words, meanings, and the Truths of the Quran, just as the existence of human being, the existence itself, and the Quran are compatible with each other. Realizing this harmony sheds light on the philosophy of esoteric interpretation and the interpretative method of Sadr al-Muta'allihin, as it opens the horizons toward the methods of understanding the Quran. Using a descriptive method and focusing on the existential issues, this paper studies the status of the word, meaning and the Truths of the Quran from the point of view of Sadr al-Muta'allihin. The findings show that, there is an essential distinction between the Quran and the other texts (both revelatory and humanity), because the Quran has been revealed from the Truth, and it corresponds to the perfect man and the existence. Therefore, the word, meaning (concept) and its Truth, are three existential levels of being, which not only are related to each other, but also jointly coordinated with the entire universe. Conflating the paper's achievements, one
can understand the logic of the esoteric interpretation of the Quran from Mulla Sadra's works.

The philosophy of value is one of the important domains in the complementary additional philosophy. The discussion of value meanings, types of value, and the domains of value are among the important issues of the "philosophy of value". Using an analytical method, this paper analyzes the meanings, types and the realms of value. Value means the desirability and it derives from the relationship between the seeker and sought, and the concept of the value meanings also refers to the meanings that are used in the logical predicate of value theorems, such as good and bad, right and wrong, should and should not, ugly and beautiful and etc. The value consists of various types in which twelve ones are discussed in this paper such as, essential and non-essential, provider and ultimate, intrinsic and divine, rational and religious, replacement and non-replacement, valuable, valueless and anti-value. The domains of value are also the area where value are raised in which fifteen domains are discussed in this paper, such as ethical, legal, logical, epistemological, artistic, economic, and etc. This paper aims to present and analyze a full induction of these three domains in value philosophy.

Using a descriptive-analytical and desk research method, this paper seeks to find the sources of Sadr al-Muta'allihin's teachings from his works to answer the question that, what were the main sources of his works in three stages of gathering, judging and theorizing. Although Sadr al-Muta'allihin has benefited from various sources, there are disagreements between the researchers in their numbers and types. Nevertheless, the author believes that, based on Sadr al-Muta'allihin's works, eight sources can be named as his main sources, including, the holy Quran, tradition, Greek philosophy, Peripatetic school, Illuminationism, Isfahan school, Ibn 'Arabi's mysticism, theological school, and Ismaili's theological philosophical teachings. Recognizing the sources of the teachings of Sadr al-Muta'allihin increases the quality of the scholars' evaluations toward the views of Sadr al-Muta'allihin in Transcendent Theosophy and the other sources.

Considering the soul as a trust has been emphasized in the intellectual and traditional teachings, and its rules and regulations, including the necessity of returning the trust to its owner, and the bail for its cultivating, which is the most important human capital, has a significant impact. Using a descriptive-analytical method and while focusing on the religious teachings, and utilizing the consequences of considering the soul as a trust, this paper has come to this conclusion that, preserving the soul, as a divine trust, is an obligatory religious duty to all, though protecting this divine gift realizes through the recognition and treatment of its pests and injuries, and providing the basics and conditions for its freshness; besides the fact that neglecting the sensual freshness, which is achieved through moving toward God, is destroyer. Some of the threatening pests of the soul include inappropriate friends and environment, having interest to the property, having long aspirations, neglecting, lack of moderation in speech, extreme response to the desires of the soul, and lack of awareness towards the Satan's plans. On the other side, elements such as piety, remembrance of God, healthy recreation, and avoiding extremism in spiritual matters can be considered as the basics and conditions for the happiness of the soul.

One of the fundamental concepts of the Spinoza's unified philosophical system is the concept of the self-preservation. To explain the rational life and the howness of man's freedom he speaks of the self-preservation rule. The significance of this rule is so much that it forms the basis of the third to fifth sections of his book in ethics, and plays a central role in shaping the moral system and finally achieving human happiness, which are the main purposes of Spinoza in his philosophical efforts. Allameh Tabataba'i, on the other hand, speaks of the religious concept of "nature" and explains it according to its philosophical system. The theory of "nature" in terms of meaning and results has similarities and differences with the self-preservation rule of Spinoza. Due to the significant epistemological and ontological effects of the theory of nature in the works of Allama, this view is comparable to Spinoza's self-preservation rule. Using an analytical method this paper analyzes the views of these two scholars, and then it compares their similarities and differences to take a step toward the realization of a dialogue between these two philosophical traditions.

The philosophy of death and its resulting anxiety is one of the riddles of human life, and it raised ongoing debates among the thinkers. Meanwhile, Avicenna and Plotinus are among the philosophers who have presented different ideas in this regard, but they believe that the human's view of the philosophy of creation and the meaning of life directly impacts his view of death, and without realizing the philosophy of life, one cannot understand the truth of death. Hence, there is a profound connection between the meaning of life and death. Using a descriptive-analytical  method and referring the authentic sources, this paper seeks to study the Avicenna and Plotinus's views on death and life. The findings show that, according to these two thinkers, without  recognizing the relationship between man and the universe, one cannot present a proper meaning of life and death, and given their differences in psychological foundations, through a common goal i.e. reaching God one can get a different understanding of life and death