نشریه حکمت صدرایی
سال دوم شماره 1 (پیاپی 3، پاییز و زمستان 1392)

Mullā Sadrā’s philosophical anthropology has been affected by his ontological principles. In Mullā Sadrā’s ontology، there are some essential principles such as principality of existence، unity of existence، simplicity of existence، evolution of existence، formalism، equality of existence and unity as well as equality of existence and attributes of perfection. These principles lead Mullā Sadrā to suggest a number of novel theories on philosophical anthropology، including the following ones: While being unique، soul contains all faculties; there is not any duality between mind and body; soul’s creation is corporeal and his survival is spiritual; human`s identity is from the soul and consequently would not be harmed with bodily changes; soul is the last stage of corporeality and the first one of spirituality; unity of self has various degrees; soul is equivalent to the attributes of perfection. Exploring the effect of Mullā Sadrā’s ontological principles on his philosophical anthropology will show that without taking attention to Mullā Sadrā’s ontological principles، his philosophical anthropology would be misunderstood.

Mullā Sadrā considers every important issue in philosophy from three aspects and in three levels. In this paper، we want to know if he has done so in the subject of causality. The outcome، according to Mullā Sadrā، in the first level is that we face with two being-in-itself، one of which (cause) creates the other (effect). In this level، he introduces “effect” as the connector existence (vujūd-i-rābitī). This identification implies that the cause and the effect are both being-in-itself. In the second level، Mullā Sadrā introduces them as connected existence (vujūd-i-rābit). This nomination means in this stage that he has negated the “effect” to be a being-in-itself and this would differ from what was accepted in the first step. Finally، in a different view in the third level، in the course of probing into their quality، he asserts that they are merely modes (Sha’n) of existence. So we could not name them “caused”، since when we know things as «causes» and «effects»، it is not taken any duality for granted.

Mullā Sadrā’s Philosophical Anthropology on the basis of philosophical thought is the base of a cultural and ethical system in the Islamic world. Relying on “priority of existence”، “gradation of existence”، “substantial motion” and “the universal and human evolution system”، he could explain the way for human to evolve and being educated up to the dignity of “God’s Caliph” - successor of God. Imam Khomeini as a disciple of Transcendent Philosophy - relying on Quran and Mullā Sadrā’s doctrine and with emphasis on the divine nature of human being - believed that human has the potential of evolution - in the arc of ascent (qaws-i-su''ud) - so that he can reach the dignity of “God’s Caliph”. With such a base of thinking، he decided to create a huge movement in the contemporary world in order to realize Esteem، Glory and respect. Finally، he could accomplish the biggest revolution of the century. From then on، he established some social organizations such as Basij، Housing institution، Help committee، etc. in order to pave the way for social and cultural platforms of developing human’s potentials. The result of all these were self-consciousness and nurturing great men for the Islamic Awakening.

Suhravardi and Mullā Sadrā who have proved the theory of Ideas or Forms by following Plato have asserted that the Platonic Ideas or Forms are the cause of matter and the indivuals of each material kind. As regards the fact that the Imaginal World (objective realities independent and disconnected from man) is the intermediate between two other worlds (linear Intellects and Matter)، is it the cause of matter and it''s indiviulas? The authors in this essay have tried to answer this important question. It has been proved regarding the similarity between cause and effect (ontological homogeneity) and Mullā Sadrā’s view on empirical and imaginative knowledge that the Imaginal World (not the Intellectuall Ideas) is the cause of Matter. So the Ideas and Forms in the Imaginal World are the cause of matter and they are the effects of the intellectullal Ideas.

Mullā Sadrā has frequently used Quranic verses in the chapter on «soul» in his Al-Shawāhid al-rubūbiyah، like many of his other works. In this paper، we shall analyze the application of these verses for the study of soul. For this purpose، applications of the verses in this topic are classified into four parts; and then the eligilbility of the applications of these verses in those positions is evaluated. At first glance، it seems that Mullā Sadrā has applied these verses properly; But the result of this evaluation is that in many cases، his philosophical views and assumptions have caused his understanding of these verses and applying them in special positions and cases are inconsistent with their apparent meaning and pattern and therefore this is a kind of wrong and invalid exegesis. Only in a few cases، his applications of the verses and their interpretations are consistent with their apparent meaning and pattern; he has made use of his philosophical basics in the presentation of such correct and certain interpretations.

“Mind” has been defined in Mullā Sadrā’s works and has been used widely in his writings. Analyzing uses of the word “Mind” and its direct definition in Mullā Sadrā’s works، we can grasp his idea on the relation between mind and brain، soul، and cognitive faculties. The mind has the ability to strengthen or weaken. It has a direct and immediate impact on creating something in nature، soul، body، and other worlds. Mind is the cognitive domain of the rational soul. In addition to its mediate impact on the world، it has some immediate creations out of itself، namely nature، others mind، body، other dimensions of the soul، and other worlds.

Modernization has occurred in philosophical discourses of New Sadrāi in form، method and content. Changes and modernization also have occurred in the philosophy of Mullā Hadi Sabzevari in relation with these issues. Accordingly، we introduce him as initiator of the philosophical movement of New Sadrāi. Although his thought is in the line of Sadrāi Philosophy، there are some disagreements between them. Besides، there are some innovations in Sabzevari''s thoughts. Regarding social and historical conditions، he uses the logic and the style of Sharhe Manzoomeh in explaining philosophical issues to the public through logic and poetry. This represents a novelty in the structure of his thought. While Mullā Sadrā had not spoken about logic، Mullā Hadi Sabzevari has devoted a major part of his book to logic. There are some differences between Mullā Sadrā''s ideas and Sabzevari''s ones on epistemology، unity of intellect and intelligible، composition of matter and form، perception of universals، creation and …. Accordingly، I shall investigate the changes in Sabzevari’s thought، and give reasons for introducing him as the initiator of the New Sadrāi movement، a movement to which Tabatabai gave the strength.

The interpretation presented by Mullā Sadrā of Adam Story in the holy Quran relies on the certain philosophical and epistemological presuppositions and foundations. The aim of this article is the study of the Quran language and the philosophical and epistemological foundations of Mullā Sadrā’s interpretation of Adam story. According to Mullā Sadrā، the Quran language in Adam story is a cognitive language and this story includes the features that seem opposed. His interpretation is characterized by esoteric interpretation with the preservation of exoteric، to be allegorical، and historiography. Mullā Sadrā’s philosophical interpretation in respect of foundations is criticizable. Some critiques of the interpretation of Adam Story are as follows: The doctrine of Great Man that has used equivocally for two senses; first، it means universal soul that is an intellect and secondly، it means celestial soul that - on the basis of Peripatetic philosophy - uses for the explanation of the circular motion of heavens. One of the implications of Mullā Sadrā’s interpretation is the prostration of a group of angles before Adam that is discordant with other Quranic verses about their prostration.