نشریه حکمت صدرایی
سال هشتم شماره 2 (پیاپی 16، بهار و تابستان 1399)

In the case of Sadr al-Muta'l-al-Sharīī, we can say that in his works, the opinions of all the preconceived scholars regarding the quality of the issue of the plurality of unity have been mentioned. Hence, it is difficult to analyze his real opinion about this issue. However, in this article, we have tried to summarize and review all the comments that he has made in this regard. From the examination of the various views Sadra makes on the issue of issuance, one can conclude that he, however, expresses these views from various philosophical, verbal and mystical points of view, and in the works of philosophers and theologians And the mystics before him are equally found, he has somehow tried to defend the rule known as Al-Wahid and actually combine these views with this rule. But in this article we are seeking to show that the combination of these different views and the rule of Al-Wahid did not only help Sadra in explaining the quality of the exodus of the Almighty, but also confronts him with more conflicts, Explaining and justifying his views did not rely on this rule, his arguments were more justified and acceptable.

Personality taken from the Greek word “persona” means mask, refers to visible exterior characteristics of people the impressive level, demands compliance and their social expectations. But as it is an abstract concept, not only explaining it scientifically is difficult but also due to several and different given definitions by a number of psychologists which rooted in their worldview and their attitude to human and cultural and social conditions providing an acceptable and single definition form the personality theorists has not been achieved. In the present study, which was conducted a descriptive study by looking at the works of Mulla Sadra and relying ontology and anthropology, trying to find the meaning of "character" is. The result suggests that the nature of all human beings but have different characters. Having a same nature in all human beings means they are same in creation but “personality” is same as “existence configuration” on a set of inherent and acquired attributes which is specific for each person determines each person’s path in life. personality consists of each individual’s acquired virtues based on good or evil thoughts and deeds and affected by environmental, training and genetic factors, secondary natures and good and evil traits takes shape in each individual and each one’s behavior is subordinated by this shaped and consistent personality.

Professor Motahari, a contemporary Islamic scholar is a Thinker and scholar who, with a selective approach, addresses the issue of "science" and "religion" (As in the discussion of the theory of the transformation of types) And tried to Different and balanced approach By the rational-philosophical method And with Clarify religious issues To judge and relate these two, Because he believed that the problems of the human community would be new and that new problems would require a new solution.Although different definitions of religion and science are presented ; But in this discussion, The purpose of the Professor is from religion, "the religion of Islam," and from science, "experimental science" .Professor Motahhari, in addition to believing in the harmony and convergence of science and religion, and in some cases, emphasizes complementarity and complementarity.Professor Motahari discusses the conflict between science and religion, while believing in the "illusion of the contradiction between the principle of creation and transformation" from the perspective of the worldview, Expresses that the principle of monotheism and the principle of evolution, confirm and complement each other; also to resolve the apparent conflict in the dimension of conflict in the content, while emphasizing the symbolism of the language of revelation in the story of Adam, believes in the separation of science and religion from the point of view of linguistics have became.

Mulla Rajab Ali Tabrizi philosopher of Safavid Isfahan is one of those philosophers who opposed many of the principles of transcendental philosophy Sadra . One of these principles is the spiritual or literal Share . Tabrizi strongly opposed spiritual Subscribe and share its rhetoric, the distinction is necessary and possible. Tabrizi triple proof of his claim; "rational", "cite the words of Hkmavrfa" and "the validity". This paper also presents his views in this regard, to try to explain the reasons for his non-narrative, their weaknesses and shortcomings as his poor show . Including evidence of Tabriz on his claim as a teacher first and second technology is called wise words. But by studying the ideas of its leaders have shown how Tabrizi actually become a part of review And the top and following those words or other words of the elders ignored.Keywords: Mulla Rajab Ali Tabrizi, School of Isfahan, sharing, Verbal Share Existence , spiritual sharing.

With pondering in the theory of “physicality of occurrence and divinity of human spirituality soul survival” and its intellectual platform, we will notice a Being of soul that exists due to the cause, before the bodies, with identity maintaining and plurality of effects. Without considering this Being, understanding the theory would be something not only incomplete but also something totally wrong. This Being has a relative absouteness and unity, therefore a series of these Beings can be assumed that this lead us to a true stability and transidency of true soul which is unit and absolute and free from any conditions including the Body and singularity and souls with all of faces and affairs are the manifestation of it. Therefore, the “physicality of occurrence” does not mean the beginning of its story from non-existence or pure possibility, though it is explaining the manifestation of transient soul in the ecstacy of Being something. Moving from physicality to spirituality is the emergence of capacity and release of transident soul. Transident "I" is a basic foundation for many theoretical topics including "knowledge of the soul and the lord", "Fitrah" and topics which observe the actions like credit perceptions, obligations and descriptions, the relation between theology and ethic and self contradictions and …

Critical investigation of Identity of essence and attributes of GodThe quality of the relationship between essence and attributes of God is one of the most important issues among islamic thinkers. One of the most important theories in this field is the theory of Identity of essence and attributes of God that divided in turn into two branches,I mean, external identification and conceptual identification . Since the conceptual identification is rare theory, we further deal with external identification .In this article, we have discussed the concept of Identity and we have collected all the proofs for it. Identity is paradoxical according to conceptual analysis and all the proofs are Incomplete. In the end, this theory has been accepted that God has the attributes of perfection but we do not know its qualification and should be silent about how it is.key words: essence, attributes of God, Identity of essence and attributes

One of the primitive principles of Mullah Sadra attention to the position of imagination is to prove physical resurrection and with description imagination,he belives in the survival of the afterlife. The basic functions of the imagination is notional of human physical nature in the isthmus.according to viwe Mullah Sadra, the spriritual resurrection will take place in this world. Some believe that mulla sadra has generalization to resurrection and bady creation for resurrection is done by the power of imagination . as a the result of the physical resurrection in Mullah Sadra view is example bady which is not compatible with traditional reasons. Mullah Sadra is surprised by those who know the day of judgment as spiritual, their express opposite opinion with doomsday bodies in the from of example body. And by differentiating between the function of imagination in the isthmus and resurrection have referred to the assembling from the graves and the blow of the soul by the angels. The author of this research isby bringing the rational reasone and referring to some Mullah sadra phrases it has praven that the function of imagination is different in isthmus and resurrection and candnat have an effect on the creation of the body for the resurrection.

Mulla sadra and his philosophy descriptors, inspiring by Quran and Mysticism also by contribution of existential attitude, talked about various human biotypes. Here, the main question is that: how does Mulla sadra explain the multiplied human biotypes. Result are as follows: 1. Based on Ontological and anthropological foundations of Mulla sadra, human has unity and polarity at the same time. Mulla sadra, considers ten human dignities by help of Quran, seven human biotypes by inspiring from mystical heritage and finally, three big human biotypes from his existential attitude. 2. From Mulla sadra’s point of view, the way to achieve human dignities is to pass mystical Quadr-trips. 3. Human, unlike other creatures in universe, has no certain and limited position. Thus one cannot limit him in 7, 10 or any certain number of biotypes; unless to express human biotypes as 7, 10 or 100 dignities. Moreover, not a unit prescription with unit coordinate, can be considered for human life due tovarious biotypes.

"The embodiment of deeds", or the ontological relationship of human actions and beliefs with pleasures and pains of afterlife, is one of the most important and complex issues raised in resurrection. Gnostics pointed to this issue before philosophers and explained their angles based on intuition and traditions. In this article, the ontological foundations of Ibn Arabi, those are involved (direct or even indirect) in the embodiment of deeds, have been examined and their relationship with the embodiment of acts has been clarified. The principles studied in this article are: unity of being, manifestation, the accordance of worlds and the renewal of likes. Among the above mentioned principles, the unity of existence and the manifestation have indirect influence on the idea of embodiment, and on the other hand, the accordance of worlds and the renewal of likes have had a direct influence on the formation of this view. Based on these principles, nothing in the universe has been annihilated and death is due to the appearance of the manifestations, namely the transfer of the visible world to invisible world and the embodiment of acts is nothing but the appearance of the immanence. Therefore, human actions will not be lost and become visible in other worlds.

The study of Sadrul Motahallin's view of the ways and stages of immediate impact of human souls on material objects other than their bodies is one of the issues that have been neglected due to the lack of resources in this field. From his point of view, human souls influences on material objects in three ways: first, intellectual souls cause change in the material objects; second, the souls are totally incorporeal create the material objects; Third, the human souls that are not totally incorporeal concentration of their imagination powers and cause change in the material objects. The stages of human souls impact are also different in these three ways. In the first two ways, The union of human souls with human souls archetype causes changes in the material objects or its creation.. Also, in the third way, The concentration of the souls on their imagination powers is the main factor influencing the human souls that are not totally incorporeal on material objects

One of the most important issues discussed in theology, especially in contemporary times, has been the question of the relationship between man and God. The problem is dealt with in the present article analyzed in three groups of smaller issues: Is the relation between human beings and God subjective or objective? Is the relation between man and God based on selfness or otherness of God and man? Do human beings and God have an immediate relationship or they are related to each other via the world of creation? This article attempts to explain, first, the above three problems through expressing the three current approaches in contemporary Western theology to the relationship between man and God, and second, in light of those approaches, to re-read Mulla Sadra's view of the relationship between man and God. In this review we have come to two distinct views or theories of Mulla Sadra. In one theory, Sadra has offered a theology, which is objective-subjective, world based, and relatively based on otherness. And in another theory, he has confirmed a subjective, human based and purely selfness based theology. Despite some partial shared points, these two theories are fundamentally different and inconsistent with each other. Is only one of these two theories the personal and final theory of Mulla Sadra? If so, which of these two theories is the final and personal theory of Mulla Sadra? We do not find a clear-cut answer to these questions in Sadra’s works, but by relying on some of his writings, like that he has said in volume 1 of Asfar, we might be able to see the second theory as his final and personal theory. However, it is clear that the Mohiodinan mystics presented the second theory before Mulla Sadra, so it is not a novel theory of Sadra.

"Happiness" has always been and has long been the focus of human beings in general and famous thinkers in particular; what, how, bases, ways of obtaining, attracting and preserving it has been discussed. The present article deals with the analytic-inferential way of discussing the views of two philosophers of the same age (Sadr al-Mutowalehin and Spinoza) in the field of Islamic thought and Western philosophy. The purpose of this comparison and adaptation, while expressing the origin and purpose of the two in this regard, was to pay attention to the intellectual foundations of each one, while also explaining their points of sharing, Including the acquired and gradual divorce of happiness, the value of longevity and the type of perception of it and difference In the sense of intuitive knowledge, rational happiness and the unity of being. The result is that the comprehensiveness, harmony and solidity of Sadra's thinking is clearly evident as his attitude towards the discussion of happiness in the context of revelation and revelation-based rationality is evident, the scope of discussion of happiness will not only be the world, which will include the hereafter, while Spinoza has looked at happiness from the point of view of rationality and self-conception.

From theory the mediated knowledge which hold when knowledge of the objects their images have placed in the mind , there are towfold explanation which is undrestanded with titles The resembling theory and The inherent identity .on the theory of inherent identity there are problems that are meaninig fully to problems of mentel existence. Despite MullaSadra belives his problem on the existence mental only have targete the theory of the inherent identity but sheikh Ishrsq Holds promlem of the ((to be Universall Individual)) ,is intered on the theory of mediated knowledge and so also the resembling theory. Mulla Sadra theory carriers differentiation in response to bug is used, seems to be derived from the solution of Sheikh Ishraq in the answer to this question. But the answer to this problem is the result or intrinsic characteristics are opposed to mental image or ambiguous nature to it. The resembeling theory accepted by Sheikh Ishraq with the lack of clarity and to be unimaginable exampe for objects and Mulla Sadra theory of inherent identity is merely an unproven assertion.

Sensory perception is one of the most important issues in the field of the self and knowledge. Senses, perceptible and sensation have been seriously discussed in the thought of ancient Greek philosophers since Plato. Aristotle, a pupil and critic of Plato, considered his explanation of sensory perception insufficient. Thus in his collection of works, especially in the two on the self, senses and perceptible, he addressed the explanation of sensory perception. Muslim philosophers have also taken note of sensory perception. Ibn Sina and Mulla Sadra have referred to it in different books and examined its quality and types. For all three philosophers, the soul and its faculties are particularly important in explaining perception, and they regard true perception belonging to it. They divide human faculties into the internal and external. Aristotle, Ibn Sina, and Mulla Sadra know the five senses as external forces, and the common sense, among the internal faculties, as an important elucidation for sensory perception. Considering the extent of the discussion of sensory perception, this paper addresses only three issues: 1) the importance, position, and definition of sensory perception; 2) the study of external senses; 3) informativity of senses. Ibn Sina and Mulla Sadra's arguments can be said to be broader and more orderly than those of Aristotle are. Regarding the above three axes, this paper examines the sensory perception from the viewpoint of Aristotle, Ibn Sina and Mulla Sadra and illustrate the differences and similarities of their views.Keywords: Sensory perception, Sense, Perception, Self, Feeling