نشریه حکمت صدرایی
سال دهم شماره 2 (پیاپی 20، بهار و تابستان 1401)

Personal Unity Existence is one of the most fundamental and challenging theories in explaining how God relates to creatures. The claim of this study is that it is only by the Surrounding and Surrounded carrying that one can properly explain this theory in such a way that neither divine necessity nor the dignity of the Creator and God can be transmitted to one another. The pillars of this carriage consist of three sides, surrounding, surrounded and surround. The existence of the surrounding must be at the same time simple as possible, so that the multiplicity of the appendix becomes meaningful in that sense. And the Surrounded existence into being real must be non-independent. In such a case, the surroundings communicate between the surroundings and the surroundeds, and the multitudes will have the realm of self-reliance and real things without the need for independence without interfering circle of God with the creatures'.Two major challenges have arisen regarding the existence of an interconnecting surrounded that has been addressed with respect to the characteristics of the surrounding and the surrounded carrying. Characteristics of this carriage are the different proportions of the surrounding and the inscriptions with each other so that while the surrounded is far from the surrounding one can imagine the surrounding is near to the surrounded. The carrying literature on the surrounding and surrounded is one of the things that are mentioned in the verses and narratives in the picture of the relation between the people and the God, some of which are mentioned.

The explanation and philosophical analysis between "thinking about death" and "meaning of life" in Mulla Sadra.. In the perception of Mulla Sadra, the death is existential and therefore the possibility of cognition is achievable. He knows death as releasing of soul from the body and restriction of senses of the worldly and the mortal universe. Its knowledge and awareness through this freedom, provides an example of an imaginary world for the human and hence could have an understanding of it. On the other hand, the meaning Life based on the attitude of human ascent from the materialism to the visionary and then the rational in this philosophical system, could be explained. Accordingly, all the premiere realm is in the lower world and human by recognizing the self-awareness of its soul and the dimensions of the existential perception, could achieve the eternal life. Deep knowledge and understanding about the existence of higher realms like visionary and rational existed in this physical world that could improve the understanding of this movement and the meaning of life for the pursuit of excellence. "Thought towards death" equips you with knowledge of the life and movement of soul from physical body towards the separation. This matter with the collateral relevance to perfection and the cause of a change in attitude to death is considered as existential. In terms of Mulla Sadra, death empowers the flawlessness of spirit and its transformation towards the other world. In accordance with his approach, the death is necessary, essential and inevitable for human beings as separation from the body is the necessity for soul to become perfect. "The Significance of Life" and its philosophical relationship with the thoughts of death-related ("Morbidity") is among the most important issues in the philosophy of contemporary religion, and because of the nobility of transcendent wisdom, the most complete and comprehensive opinions in the truth of death and the meaning of life in the sense of immortality in comparison with the present philosophers. And on the other hand, these exquisite theories has had a profound effect on the views of thinkers after him; this brief is intended to explain and philosophically analyze the profound and influential relevance of the "Morbidity" on the meaning perspective of this sublime sage.

According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive method and content analysis and the main issue of this paper is how the nature of man and the world is described in Rorty's thought which leads to monism and Mulla Sadra's critique on what basis. The findings of this study indicate that in Rorty's Non- reductive physicalism, all lines between human and the world are removed and only the causation is established, which is a materialist view of man and the world. But Mulla  Sadra does not accept the dualism of body and soul on the basis of the principality of existence, substantial motion, the gradation of being, and finally with theory of ”Theophany”, and assumes a kind of human existential relation with the universe where the soul is nothing but the perfected body and the body is the cheap of soul.

The nature of moral propositions from the point of view of Allameh Tabatabai and the validity of the "goodness and badness" that underlie them suggest that one cannot evaluate and deduce moral propositions by using either classical logic or even mathematical multi_valued logic. The philosopher proficient in jurisprudence believes in absoluteness in moral concepts and relativity in moral considerations. Moral propositions are constructional and follow the continuous variable of public interest and corruption. "Fuzzy Logic" or "The logic of ambiguity" provides a model of approximate arguments in human evaluations and can replace linguistic variables with numerical variables, concepts, variables, and many approximate and ambiguous systems and simulate in mathematical language. “Truth” is a linguistic variable because its values are linguistics such as true, very true, fairly true, not very true, untrue, not very true and not very untrue, etc. In this paper, based on the parametric representation of linguistic truth-values it is proved that so far, fuzzy logic has been the most perfect recognized reference in moral propositions for the purpose of achieving accurate evaluations of complex human decisions.

Hakim Aqa Ali Mudarres is a prominent innovative transcendental wise. Solidifying foundations and reaching conclusion by utilization of reason and tradition are common distinguishing factors in his work. "appeasement in Bedayat and variance in Nehayat" was a noted approach he took in order to diligently preserve Sadr-al-Mota'alehin's perspective. this approach has been misunderstood by some of the researchers. They have stuck in the early stages of his theory and could not make it to the final stages of transcendental wisdom. They have distorted the standpoint and the approach of this sublime sage. The gradation of being could be subjected to fallacy. The article "Specific Gradation of Being from Agha Ali Mudarres' Standpoint" has tried to weaken the sage's attitude in specific gradation of being and by so doing limits the sage's opinion of unity to disproof of personal unity of existence. Deconstruction of statements, distortion of views by getting stuck in the early stages, and bizarre objections to the sage are what that article offers. A reference to the text of the sage will reveal shortcomings and weaknesses of the claims made by this article in composition, understanding, and judgment of the sage's viewpoint of gradation of being and its utilization in proof and explanation of personal unity of existence.

The aim of this study is to extract concepts from the heart of transcendent philosophy to form a psychological theory. The basic premise is that Sadr al-Muta'allehin's views include the implications needed to formulate a theory of psychology. The second and third assumptions are that various aspects of a psychological theory can be deduced from the transcendent philosophy of Mulla Sadra. Moreover, Mulla Sadra's opinions have explanatory and helpful concepts in comparison with the existing theories in psychology.The results of the research confirm thiese assumptions and show that Mulla Sadra's views carry significant notions in the science of psychology, and by examining Sadra's anthropology, the basic assumptions in a psychological approach can be extracted.In this paper, presuppositions in the field of ontology are extracted and compared with the field of "human position in the world" with the approach of existentialism and in the field of "human definition" with the approach of behaviorism. Furthermore, some assumptions concerning "human evolution and development" have been extracted and compared in the fields of "human instincts" using a psychoanalytic approach, and "evolutionary features" based on Piaget's theory of "constructivism".Regarding the stages of infinite evolution in Sadra's views, we have not found any equivalent in psychology for comparison.

Policy making to change human behavior in different areas of health, education, environment, economic, cultural, etc. is one of the main concerns of policymakers at the community level. So there are generally three approaches to achieving this: legal, educational, and behavioral. In this regard, there are mainly two legal and educational approaches, and the behavioral approach to policy making is neglected. In this regard, various behavioral models have been proposed by Western and Islamic scholars to explain human behavior. This article explains the behavioral model of man from the perspective of Islamic wisdom with an emphasis on the thoughts of Allameh Tabatabai. In other words by reviewing Allameh Tabatabai's ideas a list of factors affecting human behavior has been prepared and a model based on them has been presented. The main issue of this research is the question of factors affecting human behavior in a conceptual model from the perspective of Allameh Tabatabai. According to the final model, external environmental factors (architecture and geography) and social factors (social habits and norms) along with internal factors such as soul habits, temperament, soul faculties, heredity affect human perceptions and all perceptions and factors are under the control of soul attention. They lead to the will and the issuance of the verb. Finally, some examples of its implications for explaining public behavior and public policy are cite.

Man is the main axis of the educational system Therefore, recognizing and addressing its various dimensions from a meta-sensory perspective can play an important role in improving the components of the educational system, such as the principles of methods and goals of education. For this purpose, the present article first examines the capacities of intensification science in transcendent wisdom and presents a new scientology. The theory of intensity science, by emphasizing the real connection between man and existence and truth, and adding interpretation as a method, introduces a wider field of science that not only does not contradict the size of tools and methods, but also includes everyone. One of the goals of this science is to develop the student's understanding and to formalize multiple understandings of a single truth in a way that does not lead to skepticism and relativity. But the implementation of such science in the educational system requires the use of appropriate methods to achieve the goals of the science of intensity, which is discussed in this article.

Each school of interpretation has its own way of understanding Qur'anic similarities. Before formulating his theory, Mulla Sadra carefully examines and evaluates the common methods among other scholars. In a negative move, he does not accept the metaphorical method of the superficialists in order to ignore the rules of reason and disregard the status of the divine holiness, and he does not accept the method of purification of the people of Etzal and the philosophers who reject such verses by abandoning the apparent meaning. Discipline interprets more than the method of the apparent criticizes. Mulla Sadra believes that the method of the superficialists in keeping the meanings of the Qur'anic words is closer to the truth than the method of interpretation and purification of the second group. He also opposes Ash'arite theologians who tend to similize in some verses and purify in others. Sadr al-Muta'allehin then introduces the firm method in science in a positive move. In this method, the commentator, after removing the excesses and inferring the spirit of meaning, considers the Quranic interpretations to be a true expression and not a permissive one.In addition to ideation, Mulla Sadra, in practice, with the help of his thoughts and the theory of the spirit of meaning, has been able to provide interpretation of similar verses in many cases without losing the apparent meaning. To judge Mulla Sadra's movement in this direction, it is necessary to evaluate the effect of his mystical and philosophical thoughts on the interpretation of analogies, the extent of his attention to the apparent meaning and its maintenance, and his reference to narrations. Consideration of Sadra's works shows that he sometimes didn’t use this method to understand similarities.

Velayat is one of the common concepts of all Shiite thinkers. An analytical look at the concept of guardianship in Mulla Sadra's system of thought and its adaptation to Ferdowsi's thought in Shahnameh, well shows the continuous traces of this thought and the continuity of thought of these two Muslim sages. Analyzing the content of the works of these two theological sages shows the fact that, in addition to the often reasoning method of Sadr al-Muta'allehin and presenting arguments such as the rule of possibility of Ashraf, Ferdowsi also uses three different ways of explicitly expressing his belief in Ali (as), direct allegory of the sea and seventy Wrestling, and indirect allegories, especially by creating a pervasive mythical crypt in Shahnameh with characters such as Fereydoun, Iraj, Kiqbad, Kaykhosrow, etc. to explain the issue of province and allegorical interpretation of his Shiite and provincial beliefs based on the same rule of Ashraf. The separation of the velayat and the kingdom of the righteous from the velayat of Taghut and the kingdom of the unrighteous can also be interpreted according to this rule.

The existence and presence are two principles in the field of ontology and epistemology is the wisdom of Sadra. Mulla Sadra in the ontology dimension based on the originality of existence, considers the truth of existence as the subject of philosophy. Although he is called the existing as the subject of philosophy in some positions such as Avicenna, but he finally separates his path and chooses the truth of existence as the subject of philosophy. He considered two criterions of originality and generality in proving the subject of philosophy such as the previous philosophers. The originality and the generality of existence in Sadra's philosophy fits to the truth that is same as exteriority and the originality of the effect, but the originality and the generality of existence in Avicenna's philosophy points to a concept that contents all the creatures of the world by its extent with uncertainty. The theme of truth in the wisdom of Sadra and its main role in philosophical issues requires the presence as the main part in the field of epistemology of this wisdom. Because knowledge of existence is not possible except through presence and Visual knowledge and what is obtained from the truth in the mind and through adventitious knowledge is a weak view of it. The existence presents truth and presence and this coherence of existence and truth and presence is the main part of ontology and epistemology of Mulla Sadra's philosophy.

In Mulla Sadra's transcendent wisdom, the system of creation is the manifestation of the divine names. The world is like a page on which the forms and pattens of all things are drawn by the pen of Genesis, and the principles and truths of those forms are present in the essence of the Divinity, which has been reduced from the level of enstinct to the world of names and attributes and from there to other worlds. Among beings, man is of special importance because he is the manifestation of the name of the community of God; Nominal effects in the arc of descent with the manifestation of the name Rahman, has a creative aspect that with the manifestation of this name, beings enter the realm of existence and in the arc of ascension, it has epistemological and functional effects on human beings. Among the epistemological effects of names in the ascension arc: understanding human instinctual poverty, promotion of existential degrees and perfections, and among the functional effects of names are: meeting human needs in the field of individual guidance, in the presence of the right to see and moderation in behavior, human possession In existence and fulfillment of human needs in the field of social and political guidance.