فصلنامه آیین حکمت
پیاپی 53 (پاییز 1401)

Sadr al-Mutalahin distinguishes between "concept", "intrinsic truth" and "objective truth" and believes that a truth can be realized in different ways; As many truths can be realized in one country and separately in another country. He considers the truths of knowledge and will to be integral in the whole existence and believes that it is not possible for an existence to be completely devoid of knowledge and will, although it is possible that separate levels of existence, knowledge and will are realized. But Allameh Misbah does not accept the three-dimensional distinction of "concept", "self-objective truth" and "objective truth", nor the union of several self-objective truths in one being, nor the personal unity of one truth and the plurality of its determinations in different levels and states. In the discussion of science and will, he does not reflect their union in one being, nor the unity of their truths in the same multiplicity of their determinations. The "main question" of this research is about the type of relationship between science and will, and the "goal" of this research is to know the will and its elements as one of the subjects of anthropology. In this research, we have reached this "result" with the analytical, descriptive and comparative "method" that despite the difference in the basics, both sages accept that a kind of science has a necessary and inseparable connection with a kind of will.

Sadr al-Din Shirazi, a philosopher of the 10th century, have based the cornerstone of his thought on the Hikmat Mashsha` and the Hikmat Ishraq. In his study of imagination, he was more influenced by Suhrawardi than Mashshyian. The fact that he proves the world of imagination and places the soul in the three levels of sense, imagination and intellect, and puts two levels of the small imagination and the great one, is under the influence of Hikmat Ishraq. He has identified and fixed the loopholes in Sheikh Eshraq's view of imagination. This essay aims to examine Sadr al-Din Shirazi's view on the meaning of imagination and compare his views with the previous two schools. The method is descriptive and comparative analysis and the final result is that his perspective on fantasy is different from what seen in the schools. We should consider him a neo-Ishraqi in this field. Sadra does not accept the multiplicity of perceptual powers and the distinction between imagination and common sense, despite the views of the Mashsha`, and considers the existence of a single power that perceives imaginary immaterial as being sufficient. The forms present in the imaginary world are different in terms of hiddenness and appearance, as well as intensity and weakness. As much as the imaginary soul has more strength and its essence is strengthened and it returns to itself more and is relieved from physical occupations and laboring for bodily powers, and its represnted forms find a more complete appearance and their existence also becomes stronger.

In this article, after defining parapsychological actions as a kind of extraordinary actions, the origin of these actions is investigated using the place of self-images in Mulla Sadra's philosophy as well as the findings of new physics with an analytical-adaptive method. In addition to considering the human soul as the active cause of almost all normal and extraordinary actions, Mulla Sadra uses the imagination of the soul to explain extraordinary things. In quantum physics (Copenhagen interpretation and David Boehm's interpretation), the concept of the position of the observer can be used to explain parapsychology. With the introduction of non-locality in new physics, the possibility of effects with a speed faster than light - which we call instantaneous with tolerance - is realized. In Bohm's interpretation, the hidden quantum field theory is designed based on determinism and non-locality, and the concept of the unity of the universe is used. In this way, parapsychological actions such as telekinesis and clairvoyance - instantaneous transmission of information - can be explained. News from the past and future are not practically accepted in new physics. But in Mulla Sadra's philosophy, this is possible by using imagination. In explaining telekinesis using Boehm's quantum interpretation, it seems that it is possible for mind to influence matter without violating physical laws.

The transformations and changes of human societies on a macro scale as an undeniable fact have always been the concern of philosophers of history and thinkers of social sciences. On the how and manner of the changes of societies with a dynamic approach, three models of evolution, circular and degeneration have been proposed so far. The evolutionary model claims that all or the fundamental parts of a society go through successive stages of growth and development in the process of time and without interruption, and reach a degree of perfection and maturity. The present article aims to compare the views of Talcott Parsons and Professor Motahhari on social evolution by relying on the comparative method in order to gain a deep understanding of what social evolution is and its social and cultural implications. The findings of the research show that these two views are similar to each other in issues such as the belief in the independent existence of the society, the integrated approach to the twin roles of the individual and the society (structures) in the bio-social process and the evolution of the society, the multi-linearity of the path of social evolution. While, these two views disagree with each other regarding what social evolution is, the evolution index, the evolution factor, and its purpose.

The proposed theories about the beginning and end of the world in modern cosmology are one of the most important points of intersection between science and religion. Some common models and theories in quantum cosmology, as a naturalistic and godless explanation of the world, have become a tool to oppose religious beliefs about creation. This is the model presented by Stephen Hawking in collaboration with James Hartl. In this model, Hawking disagreed with the theories that considered the world to be open, eternal, and infinitely extended in the past, and he admits the limitation and finitude of the world. At the same time, he believes that the world was not an accident or a beginning, it is non-eternal and non-accidental, and as a result, it has always been, is, and will be. Therefore, the world does not have a beginning to be in need to a beginner as God, and it does not have an end, nor a resurrection. The following article aims to introduce the mentioned point of view in a descriptive way with regard to the imaginary time that plays an important foundational role in Hawking's cosmology. Then evaluate it in a rational-analytical way and recognize its theological implications. The result of the research is that the above-mentioned model, given its correctness, in addition to scientifically and logically requiring further investigation, does not imply Hawking's ontological naturalism.

The most fundamental principles of quantum can be put forward in the principle of uncertainty and the influence of the observer in the behavior of quantum particles, of which the former is closely related to free will and the latter to consciousness of particles. If we add the interpretation of the creation of measurement in quantum particles to these two principles, the claim of the effect of transcendental affairs in the creation of particles through free will and consciousness would not be too much. Because Ibn Sina's basis in free will and awareness is thought to be through the bestowing of "active intellect"; that is, whenever something is intended, quantum particles or particles that have the greatest affinity with incorporeal things are created in the brain and consciousness flows. The question is, how can the model of free will and consciousness in physics be based on Islamic philosophy? The purpose of this article is to examine the physical philosophy of Avicenna in the relationship between free will and consciousness and compare it with the current philosophy of physics. This research collects information in a library form and analyzes it descriptively and analytically. In the end, it comes to the conclusion that Avicenna's model is significantly superior to the current models in physics. In addition, this model can be improved from the point of view of religion.