نشریه معارف حکمی جامعه
پیاپی 5 (پاییز و زمستان 1401)

The personal unity of existence is the claim of mysticism and transcendental philosophy. In this claim, the existential multiplicity of the universe is denied and all except Allah (God) are accepted as manifestations and appearances of His Majesty Haqq (Truth). The mystics have an intuitive approach in claiming the personal unity of existence and invite the deniers to follow mystical and spiritual method. In theoretical mysticism, rational reasons are given to prove the personal unity of existence. In transcendental philosophy, after a certain doubt, Sadrul Motaalehin has become inclined towards the personal unity of existence and tried to prove it. In the philosophical approach, reasons are given to prove personal unity, the most important of which is the fact that the effect is the relation itself. This argument has two introductions a) the effect in relation to the creator cause is the relator existence. b) It is not possible to derive a nominal concept from the relator existence. The concept of existent is a nominal concept, and all except Allah (God), due to being a relator, they do not have the ability to abstract the nominal concept. Therefore, only Almighty God has the ability to be applied the title of existence, and this means personal unity of existence. The first premise of this argument is the case of agreement among the most philosophers of transcendental philosophy, and even some followers of transcendental philosophy, who deny the existence of personal unity, accept the first premise; But the second premise is false and this argument cannot prove the personal unity of existence.

Anthropological views are considered the most basic and influential views of philosophers in any philosophical system; Because the goal of philosophy is nothing but the perfection of man in his theoretic and practical course. Sadra's anthropological model - with its fundamental differences from the previous models, based on principles such as: originality of existence, gradual state of existence, ascendant existential movement and the union of the learned and the known - declares that the human soul is a physical, dynamic, moving and  - the most important thing - It is self-made and willful. In such an approach, humans are a “single species” based solely on their original nature, and “thoughtful animal” is considered to be the common material of human kinds. The resulting part of this “substantial” meaning and originator of “special type” is "Nafs (Self)". The main materials that make up and weave the Nafs in different levels of existence are its perceptions, structures and habits. According to Mulla Sadra, due to the difference in perceptions and habits of different people, the difference between human beings’ Selves is an essential and inherent difference, and according to the second nature, humans will have different types and kinds. In this article, while examining Sadra's point of view about the Nafs and the type plurality of the human selves, we have explained and analyzed some of its important anthropological and eschatological consequences; Among them: the rational justification of self-improvement and self-care, multiplicity and difference of moral prescriptions for educating people according to the movement path of their Nafs, the basis of the habits for the truth and human personality as well as his afterlife face, the difficulty of repentance and changing the habits, the variety of paths with regard to unity of the way and  voyager, the multiplicity of evaluators in proportional to the existential personality of people, the multiplicity of heaven and hell in proportional to the firm habits of people, etc. Paying attention to the principles of Sadra's psychology and considering their coherence and consistency will show the power of explanation, justification and response of this intellectual system to many ambiguous issues about the Self.

The involvement of presuppositions in the process of understanding is one of the most fundamental issues of philosophical hermeneutics. In the opinion of those who believe in philosophical hermeneutics, according to the phenomenological view and analysis they present of the way of human existence, first of all, man is a being thrown in history and time, and secondly, he is full of understanding and perception; An understanding affected by the presuppositions that is not in his control and choice due to the historical nature of man. Therefore, in a philosophical research, with an epistemological approach and with an analytical-descriptive method, relying on the theory of reference to “the knowledge by presence” of Professor Misbah Yazdi, it was shown that in examining the types of human perceptions and the distinction between acquired and present perceptions, although a series of presuppositions in the process of understanding they interfere, but these interferences are necessarily at the discretion of humans. Thus, by presenting the analysis of the process of human understanding with the help of the method of referring to the knowledge by presence, the claim that understanding is not methodical and as a result, considering the involvement of presuppositions and its results as non-optional, such as multiplicity of readings and relativity, was invalidated.

Physics and philosophy have not been separated since the beginning of physics. Therefore, it is not far from the expectation that we find indications of the laws of stability of physics in Western philosophy. The results derived from the two philosophical schools of Descartes and Leibniz, which do not even agree on the understanding and description of the substance, each of them is in charge of the design of one of the two important laws of conservation of energy and conservation of momentum (the amount of motion), which is a serious issue. This article will show with an analytical-inferential method that although the premises of the two laws of conservation of energy and conservation of momentum in the philosophy of Leibniz and Descartes are incompatible, but these premises form a single whole in the philosophy of Abu Ali Sina (Avicenna).

The perspective of illumination means the perspective of the role of illumination and grace of the higher world in the existence of the world and creatures, as well as in the search for knowledge of man, is an important point of view in Islamic and non-Islamic ontology and epistemology. A group of Muslim and non-Muslim philosophers and mystics have raised their epistemological issues around illumination. This article tries to analyze the concept of cognitive illumination and its important elements with a descriptive-analytical and inferential method, in order to understand the identity of this type of illumination (in the realm of intellect and super-intellect) and discover its common elements in Islamic illumination perspectives and answer this question: What is cognitive illumination or illumination in the field of cognition and what elements play a role in it? Based on this analysis, material and sensory illumination plays a large role in illumination views, and explanation of non-material illumination is done through it. One of the common elements and aspects of these views is the centrality of light and light radiation, and the other is belief in God, who is in the role of the illuminator. About what is illumination, two views can be extracted: 1. Illumination is the introduction to knowledge; 2. Illumination is related to the stage of realization of knowledge. In illumination views, the main issue is the appearance of light from the top to the lowest levels, and the revelation of the known (truth) to the illuminated one (knower subject). This truth is either light - immaterial light - or it is likened to light, or due to the activity of some kind of rational light it becomes recognizable to humans. Among the results of illuminative knowledge is the knowledge of the illuminant to the illumined, and the knowledge of the illumined to the illuminant.

 Haqq (Right) is used in the sense of "someone's authority, privilege, and dominion over a person or something" and the meaning of God's worship right is that when we compare divine obedience with its goals, we can rationally extract a kind of exclusive merit from it and to reach for those goals, divine obedience becomes necessary, and we interpret it as "the obligation of obedience". In order to accept the right of obedience and the obligation to obey, we must consider some attributes in the Almighty God; Attributes such as knowledge, power, grace and divine governance. The explanation of thinkers about this category is different, some of them can be accepted and others can be criticized. Some of the results of this article, which have been done in a descriptive-analytical way are: On the basis of the perfection attributes of God, the exclusive right to establish laws and the power to implement them is from God, and this is one of the reasons that prove the obligation of God's obedience to the servants. All divine commands that command obedience must ultimately lead to instructive and rational commands, even though they can be obligatory by God (molavi) and lead to a rational obligation; And that in a sense, the right to obey God includes possible tasks, although from another point of view, this inclusion is a place for reflection.