نشریه حکمت صدرایی
سال هشتم شماره 1 (پیاپی 15، پاییز و زمستان 1398)

AbstractSince, in accordance with the principles of analogical unity of existence doctrine, existence is a real original thing and is gradation in this real original existence; there are levels of existences that are original and real, their existence, in all. according to this, the fundamental question is that what are the insufficiencies of this theory? Can these insufficiencie be resolved on the basis of the principles of analogical unity of existence doctrine? Since this philosophical system, is face with challenging insufficiencies because is weak in explanation of gradation of species, horizontal gradation, absoluteness of God, description of all levels of existence to adjectives of perfection and existential. Of course, the insufficiencies of analogical unity of existence doctrine, can not be resolved on the principles of the same theory, just with its interpretation and explanation, by personal unity of existence doctrine. So, with put aside this theory, (as sadra did), replace of personal unity of existence doctrine, its philosophical explanation, a reconstruction of philosophical concepts in this theory, and the design of the new philosophical system; can be resolved this insufficiencies. Maybe the reason is that sadra, at the end of the second volume Asfar and in book of Igaz an-naimin( Awakening the sleepers), with put aside doctrine of analogical unity of existence, he paid in doctrine of personal unity of existence But be could not complete it. So, this research, it can be a small step towards the beginning of this large action.

One of the issues of Islamic philosophy, which was the result of some intellectual debate and debate among intellectual scholars of Islamic theology, was also concerned with the ontological issues of philosophers, is "substantive thing of non –Existent" and Basically the distinction between the Existing and the Thing. The Mu'tazilites, with the motive of correction of the eternal divine knowledge to Possibilities and the incorrect impression of Platonist-Aristotelian doctrines was believed to "substantive thing of non –Existent". Regardless of the examination of positive and negative evidences, the analytical and historical view of this issue reveals the existence of a cognitive divide not about words but also in understanding the conceptual basis of these meanings among the Mu'tazilites, mystics, and philosophers and hence the subject of this The two concepts are very different both in terms of structure and content. This article shows that the neglect of the reality of existence and the physical look of being-being filled with objects that are distinct from one another the origin of the creation of two different images of the Mu'tazilites and philosophers to the issue of extinction, the existence of existence on the nature, the type of relationship of existence and nature, and Also, divine knowledge and deeds are related to the possibilities. Key word: The distinction between existence and nature, Confirmation, substantive thing of non –Existent, Mu'tazilite, predicative existence, entity.

Human, especially groups of thinkers always seek the path of their happiness and truth and see the ways from inside and outside the soul for getting it. Garlic knowledge is based on perception of the soul to God Almighty is spiritual journey.Ghazali believe self-knowledge is the key of God knows and Understanding the angels and the other world and all wisdom is via this way. He the levels of perception that they are sensory perception, imagination, intellect and above its name is prophecy and he say human can cross from worldly dependency to be intellectual universe that is depicted in all rationals.He introduces perception of truth and divine love to human happiness.Mulla sadra say self-knowledge is final world and all levels of perception are spiritual and abstract, So that they arrive at each step from potentiality to actuality until the man unite with the active intellect with the removal of turbidity of sensual dependency and Man obtain to degree that the creatures are parts of his nature and he is current in them and their goal is his existence and he close to GOD.Based on Spiritual journey the hereafter homes are, a story of the human beings in the course of his ascension to God Almighty.

(Almighty) God's knowledge and the way to reach the infinite being has always been the concern of great philosophers.In Mulla Sadra's standpoint, it is not possible to perceive divine nature for human beings, but argumentation to Almighty God is possible in the form of a proof similar to Lem. In the proofs of God, the only thing that proves to be that this concept has an instance, but no cognition to instance is obtained for us. The purpose of Mulla Sadra from the Seddiqin's argument is the knowledge of the essence of the Almighty God from the effects and creatures, and everyone as much as her existential degree by observing the creatures of Almighty God, will achieve the presential perception of the Almighty God from behind Hijab. This explanation does not lead to negative theology, but at the same time emphasizing the dissimilarity between the Creator and the creature in terms of existential intensity and their difference in terms of finitude and infinity, there is also an emphasis on objectivity of unity and difference.

AbstractThe discussion of knowledge and topics surrounding it have been discussed sporadically in Suhrawardi's works, making it difficult to explain his final point. In order to gather and re-examine the components of his theory, these sporadic remarks and ideas have been restored in two parts consisting of the iconoclasm and the ishraqi theory. In the first part, he has criticised the peripatetics and he has made objections to the various theories of knowledge, especially knowledge by means of definition, sensory perception, first concepts or prior to experience, and in another part, which is his ishraqis theory, while referring knowledge to basar, He has Quoted and criticized the various ideas about the quality of ibsar, such as the theory of the departure of the radius and the theory of impression, and knowed the truth of Al-ibsar as Ishraqi reloction and the truth of knowledge as the presence and appearance of objects. In this article, by studies views and the components of the theory of Suhrawardi about knowledge, has elaborated and explained Mulla Sadra's critiques on it, and studied and analyzed their differences.

Subject and origin of magic from the perspective of Ibn Sina, Mulla Sadra and philosophers following schoolThe human soul interacts with the outside world and it affects the soul gets stronger, develop and expand the circle of its impact on the outside world.Accordingly, the main research question is: What is magic about the origin of Ibn Sina and Mulla Sadra's school? The addition of religious teachings will also help to solve the problem to respond to the scientific and research the origin and nature of magic achieved and according to our sources prove the origin and who is the subject of magic or what?This article is descriptive-analytic methodology that seeks to express do things and extraordinary things because of the strong will of the soul and the impact of cause and effect is causal law and mental strength and origin of some human beings to create something extraordinary or supernatural is like magic.

Mulla Sadra has claimed in some of his writings that there is no difference between the unity of the existence and the difference of it in the transcendentalist wisdom, with the theory of difference of existential truths in the peripatetic philosophy. The present article aims to investigate and explain this claim by analytical-critical method. the Mashayyans have counted three type distinctions: the distinction to all nature, the distinction in nature and the distinction between the effects of nature, that the difference between existential can not be placed in either of these three categories. Hence, in order to explain the difference between existential, we go to the fourth type of distinction, namely, gradation of distinction. Ibn Sina has revoked gradation of nature and has not explicitly discussed about gradation of existence. But his points to topics such as the Severity and weakness of existence and the Principle of causation, suggest that, in order to explain the difference between existential, one can attribute a gradation of existence to Ibn Sina. Therefore, it can be said that Mulla Sadra's claim that there is no discrepancy between the theory of the difference between existential of the Mashayyans and his theory, namely, the unity of the existence and The difference of it (gradation of existence), is a correct claim, but It can be said that this is the same between these two theories.

Mulla Sadra proves that the mind is an abstract being. But it is not something distinct from the body that requires substance dualism, i.e. the proof of mind or mind's faculties such as imagination, doesn't make the identity of person dual. But even assuming the immateriality of the mind will be compatible with the unity of mind and body. Mulla Sadra does not believe that the reality of man is a material substance which has two states: physical and mental ones. Now, the question arises that, according to the ideas of philosophy of mind, Mulla Sadra's theory of mind is a substance dualism, or an identity of the mind and body or the property duality? Basically, how is his theory of mind relative to these views? But he knows the mind is a substance that appears in the lower level and in this state it is the faculties. Analysis of Sadra's approach, shows the position of his theory in the philosophy of mind and explains the difference between it and other similar theories like the theory of substance dualism, property dualism and identity theory. Mulla Sadra's theory can be interpreted as a hierarchical dualism. In this article, we explain this dualism and specify the distinction between it and these theories: substance dualism, property dualism and identity of mind and body.

The purpose of the present paper is to investigate the relation between the imagination or fantasy and the act, and to explain the role and the how of the involvement of imagination in the field of human act. The essence of the imagination, the nature of the act and the relation between the imagination and the act, are three main questions of the present research. To explain the subject, it was used an analytical and inferential method. Preserving the forms after sensory perception of phenomena (formgiver), capturing the preserved forms (faculty of disposal) and transforming the perceptual forms (imaginal faculty, meditator) are of the main functions of the imagination in the field of cognitive and stimulating activities of the self.For Mulla Sadra, as an external object can not be present in the soul and it is necessary to be presented a form of it (sensual and imaginary) in the soul, the reality of the act is also the same sensual form of the act, which has the ability to communicate to and unite with the soul, and the movement of the limbs and organs are merely an introduction to the creation of that form in the soul. In his view, the act can be either physical or non-physical and of course, the imagination involves entirely and effectively in both of them, i.e. both in physical activity and in the realization of non-physical acts. Mulla Sadra considers the imagination as the source of the will to act, the origin of the inner actions of the soul, and a kind of independent act of the self.

Belief in substantial movement and in another words fluidity of the world, is one the most significant beliefs of Mullasadra’s worldview. This belief has a vast influence on our morality and mind as humans. If someone believes in substantial movement, every domain of their mind will be widely impressed. This paper aims to study the impacts of belief in substantial movement on human mind’s doxastic and cognitive domain. To achieve this purpose phenomenological approach is enlisted and the title is discussed with an intuitive and introspective methodology. The most important impact of mentioned belief on human mind’s cognitive dimension is on people’s view of their selves and the world, at first. The world won’t be a finished sustainable substance anymore in such people’s point of view but the world is becoming over and over, humans also have dynamic identities and they are building their identities in every second. The second point that gets reinforced as a result of the process of seeing self and the world and affects emotions and feelings strongly, is the belief in unpredictability and uncertainty of the world and human.