نشریه خردنامه صدرا
پیاپی 112 (تابستان 1402)

One of the important problems that has remained untouched in Sadrian philosophy is the incremental fourth dimension. The basis of the incremental view of time is the non-existent future, while the past and present have their fixed places. Muslim philosophers have not directly addressed this idea; however, it seems to be necessary for demonstrating some statements of Sadrian philosophers about the immateriality of sensory and imaginal perceptions and memory. When we perceive something using our senses or imagination, the perception remains in our mind exactly in the same way that it had appeared. This paper is intended to illustrate that this view is, in fact, unrelated to immateriality and, in the case of admissibility of its arguments, can only prove the incremental fourth dimension. In line with this approach, the author has critically examined the literature of this dimension in pre-Sadrian philosophers, particularly Suhrawardī’s claim as to attributing the idea of the incremental fourth dimension to some thinkers. Suhrawardī maintains that, as each of the motions has come into existence, all motions have come into existence, and they share the feature of being in existence with each other.

Theories of critical thinking are generally divided into two groups: theories that describe the positive and negative characteristics of various phenomena, such as human beings, and the Qur’ānic theory indicating that critical thinking should be based on believing in the open, creative, and infinite knowledge of God. Challenging the content of the first approach paves the way for introducing the creative and variable approach to knowledge. In this way, education adopts a religious and unlimited nature more than ever before. The non-restrictive aspect dominates knowledge and, as a result, the content of educational courses based on critical thinking and is developed under the influence of other dimensions of a philosophical system, including values and knowledge. The open and unlimited process of Qur’ānic critical thinking leads to the priority of creative approaches and their effective incorporation into education. The present study aims to explain a kind of critical thinking based on a constructive approach to the open and unlimited Qur’ānic critical knowledge. Deconstruction means analyzing and reviewing each subject through decentralizing it and discovering some of its new other dimensions that are usually neglected.

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, their analysis in the political lifestyle of Imām Khomeinī, as an individual with his own style, seems necessary. Accordingly, this paper is intended to investigate the effects of the principles of the Transcendent Philosophy in relation to the principiality of existence, goodness of existence, unity of being and plurality in its manifestation, simplicity of existence, and the place of perfect Man in the levels of being based on Imām Khomeinī’s political lifestyle. An analytic library study of the publications on Imām Khomeinī’s life and character indicates that commitment to the principles of Sadrian philosophy played a significant role in the development and consolidation of his political lifestyle. Moreover, given the gradation at three levels of the “political lifestyle of the perfect Man”, “the political lifestyle of the divine leaders influenced by the perfect Man”, “the lifestyle of people who follow the political life of divine leaders”, Imām Khomeinī, as a figure believing in the truth of the perfect Man, managed to have the support and trust of a huge number of people through insisting on providing for the conditions required for people’s access to the perfect Man’s lifestyle in order to attain a new style of transcendent political life.

Based on the principle of the gradation of existence in Sadrian philosophy, the world of being enjoys a vertical system that extends from the highest point to the lowest levels, and each existent possesses a specific degree of existential intensity and weakness. The acceptance of this principle in Sadrian philosophy alongside one’s observations in our surrounding world of horizontal existents with no cause-effect relation, such as a stone and a tree, gave rise to an important question in the post-Sadrian period: How can these two truths come together in one place? The responses to these questions during the last 400 years have resulted in some disagreements among commentators of Mullā Ṣadrā’s works. In this study, the authors aim to demonstrate that the acceptance of the vertical and graded system of existence is not in conflict with accepting horizontal pluralities, and what is accepted in Sadrian graded existence is a differential system among all existence and not merely a cause-effect system. The key to the understanding of horizontal pluralities in Sadrian philosophy must be found in the discussion of archetypes and their additions. In presenting his own system of emanations, Mullā Ṣadrā has been greatly influenced by Suhrawardī’s philosophy and defended the quality of the emanation of archetypes at different occasions. Archetypes are the same horizontal intellects the acceptance of which is equal to resolving the problem of horizontal pluralities in all vertical worlds of existence.

Solving the problem of attributing quiddity to existence in Dashtakī’s view is intertwined with the theory of predication, derivative, and the principle of subordination. Through separating existence in the sense of being in existence and existence in the sense of existent and distinguishing accidents by-themselves from mentally-posited accidents, Dashtakī has analyzed the problem of attribution in line with the pre-supposed elements. He agrees with the occurrence of existence to quiddity only in existence in the sense of existent in the mind. Mullā Ṣadrā has usually provided an incomplete narration of Dashtakī’s view of attribution, theory of predication, derivative, and the necessity of demonstrating the source of the predicate for the subject. In fact, he has explained all the related elements in one place. In his analysis of the subordination principle, he is completely influenced by Dashtakī. It seems that, in spite of his great efforts at providing a consistent narration of Dashtakī’s view, Mullā Ṣadrā has failed to present some elements consistently in his own theory.

Allāmah Ṭabātabā’ī’s view of the immortality of the soul is based on his monotheistic worldview. He has tried to respond to the most challenging discussions and objections in relation to the immortality of the soul regarding the problems of essential happiness and affliction, cancellation, excommunication, and immortality in chastisement. Relying on rational principles and the Transcendent Philosophy and through benefitting from some principles including the principiality of existence, the graded trans-substantial motion, the unity of the truth of the soul and gradation of existence, ‘Allāmah Ṭabātabā’ī has provided a new interpretation of the resurrection and eternity of the soul. Through propounding the problem of eternity, the present paper aims to explain its relation to human purposes and ultimate goals, which are the same as the realization of the true totality of human beings in the light of the soul’s resurrection and eternity. In line with this purpose, the authors have discussed the innovative aspects of his view concerning immortality as well as its epistemological consequences and outcomes. They have also tried to respond to some of the objections raised against the immortality of the soul based on ‘Allāmah’s principles.

Identity is one of the most important key terms in humanities in the contemporary world. Similar to other theoretical concepts, it originates in metaphysical principles and cannot go beyond them. A study of the principles of the Transcendent Philosophy with reference to the attention to the truth of existence and the related principles reveals that Man’s true identity is the same as its status, which is simple and, while enjoying stability in character, is gradual and fluid. Accordingly, in the course of its motion, the human identity experiences different changes and attains several scientific and practical perfections that result in different effects and levels with each having its own specific attributes and names. This perception of Man is not only consistent with the realities of human life and Iranian-Islamic culture but also capable of resolving many of the concerns and challenges in modern sciences in relation to anthropology and identity crisis. The present paper examines the ontological principles of the Transcendent Philosophy in relation to Man’s identity and its effects.In the course of its movement, this existence experiences various changes and achieves many scientific and practical perfections, which causes it to have various effects and degrees in such a way that various attributes and characteristics are obtained from each of its stages. This recognition of human beings is not only compatible with the realities of human life and Iranian-Islamic culture, but also eliminates many concerns and challenges of new sciences in the field of anthropology and identity crisis. This article points to the ontological foundations of transcendental wisdom and its relationship with human identity and examines its results.