فصلنامه آیین حکمت
پیاپی 48 (تابستان 1400)

Diving in the sea of ​​mystical knowledge, especially mystical psychology, brings remarkable achievements to the researcher. One of Sadra's dazzling achievements in matters of the soul is rooted in mystical and intuitive teachings. One of the most important and challenging topics in psychology is the explanation of the temporality or eternity of the human soul. Studying mystical works, especially those of Ibn Arabi as a leader in theoretical mysticism, would lead to teachings in the field. Meanwhile, Ibn Arabi`s Al-Futuhat Al-Makkiyyah considers the existence of the human soul as being of two aspects, of its aspect of being in relation to body and the other its state of being as Divine Breath.

The idea of ​​the subject is the link between many philosophical issues that begin with Descartes' thought and followed by Kant, Hegel and Lacan. Relying on a linguistic reading of Freud's psychoanalysis and the unconscious, Lacan defines the subject as a linguistic construct. The objective existence of the subject, underlined by signs, represents itself through language; But this underlined state, through language, divides the human being between the conscious and the unconscious. The unconscious is a part of the reality of the subject in which the subject is not present; Therefore, from Lacan's point of view, unlike Descartes, the existence of the subject cannot be inferred from thought, but the real thought of the subject is in the unconscious and the subject is absent there. This article, with a descriptive and analytical method, shows that how Mulla Sadra draws a different path to explain the agancy and awareness of the subject by proposing principles such as the originality of existence, presence knowledge and recognition of existence. Existence in all levels of existence takes precedence over quiddity and what is constructed through language, and presence knowledge is the sign of the complete conformity of the subject to his ontological identity. The subject can, beyond all essential determinations, recognize the element of introspection within which he achieves this identity through transcendence.

Science, which was teleological in pre-modern times and knowing the end was considered one of its most important pillars, in an epistemological evolution, not only the necessity of teleological state of science was denied, but it has been viewed also as a hindrance against the progress of science and the flourishing of human experience. The attitude led to omitting teleology from the field. Three issues can be raised about modern science: 1- The fundamental difference between pre-modern science and that of postmodern and that modern science as the latter is not teleological contrary to the former. 2- The destructive and corrupting results of modern science. 3- The need of natural sciences to religion and revelation for perceiving the ends of beings. This article, using an analytical-descriptive method, is responsible for examining the first issue and analyzes and examines the process of evolution of science with regard to the omission mentioned. According to this article, natural science, which at the beginning of its goal was to know the truth and its subject was associated with the ultimate thought, changed its purpose and subject with the introduction of modern thought and in a historical process. The founders of modern science considered the purpose of science as increasing human domination over the endless nature. The ideas of man`s ​​dominating nature and of the endless nature began with the writings of Roger Bacon in the thirteenth century and was completed by the theories of Galileo, Francis Bacon, Descartes and Newton in the sixteenth and seventeenth centuries

Belief in the Trinity in the Christian holy Book has been a major challenge for Christian theologians; especially for those who have tried to show it in accordance with monotheism in the Qur'an in the comparative discussion. Confirming the superiority of the Qur'an in the issue of monotheism and some weaknesses of Christian thought in it, Ms. Masson tries to triumph over this challenge in a way that shows the idea of ​​the Trinity as being compatible with monotheism; but she has not been successful in this way. Some scholars try to show her views as being different from other Christian thinkers and influenced by the mystical thought of Islam; but the explanation of her view shows that her thought is not different from other Christian thinkers. Her thought is also different from the mystical view that has spoken of the unity of existence. Belief in the Trinity, with any interpretation of it, is fundamentally different from the view of the Qur'an. This fundamental difference and critique of the Trinity is clearly perceiveable to the verses of the Qur'an and the interpretive thought of some thinkers such as Sadra.

"Man" is one of the most important issues that has a central place in the minds of thinkers and philosophers. Our issue is the discussion of the scope of human existence. This discussion is the basis of belief in the material or metamaterial world and will also determine our view of happiness. Our method will be based on referring to the foundations of Heidegger and Sadra's thinking about existence and human beings and extracting their point of view on the issue under discussion. On this basis, we try to obtain Heidegger's view as his thought is seriously considered in our intellectual community. Then we will examine and evaluate his views based on the view of transcendent wisdom. The discussion of the scope of human existence is deeply connected with the discussion of the soul. Accordingly, it is necessary to extract the views of the two thinkers in this regard and evaluate them. According to the differences in the philosophical method of the two thinkers, one of which is based on argument and the other on the basis of phenomenology, from Sadra's point of view, the scope of human existence includes the worlds before and after earthly world; But from Heidegger's point of view, the scope of human existence is limited to the earthly world

Reflecting on the intellectual foundations of Mulla Sadra and studying his numerous works, according to his innovative theories in this field, opens a new horizon for the eyes; So that his thought can be reread with a new look and find its extraordinary capacity in the field of philosophy of ethics. One of the most important topics in this field is the theory of moral value of which the most central is its criterion. In Sadra's writings, philosophizing and wisdom are so intertwined with purification of the soul and divine morality that they can be boldly considered as the cornerstone of his thinking. This article intends to deduce the criterion of the value of Sadra's ethics on this basis. Contrary to what is said today about the criterion of the value in his ethics thereof his ethics is called virtue ethics, in the paper, while dividing Sadra`s virtue ethics in two parts: virtue-centeredness and virtue-orientation, it is truely believed that that Mulla Sadra is, in the supreme and final view, an end-orientalist and proximity seeking. Other surface of the truth is an end-orientalist and virtuous viewing. These are two sides of the same coin, the first of which is in the high field of mysticism and the second in the field of wisdom, not being different from each other.