Payame Noor UniversitySADRĀ’I WISDOM2322-199213120250421Sadr al-Mutallihin’s Viewpoint on The compatibility of the doctrine of the Individual Unity of Being with the Realization of MultiplicitySadr al-Mutallihin’s Viewpoint on The compatibility of the doctrine of the Individual Unity of Being with the Realization of Multiplicity1181126810.30473/pms.2024.71287.2084FARezaEskandariDepartment of Philosophy, Faculty of Literature and Humanities, Khwarami University, TehranAbbasSheikhshoaeeDepartment of Philosophy, Faculty of Literature and Humanities, Khwarami University, TehranJournal Article20240510One of the major criticisms of the individual unity of being (wahdat shakhsi wujud) is that it’s acceptance leads one into sophistry or contradiction. By illustrating the dependent existence (bil-araz) of multiplicity, this study aims to respond to some of the issues, proposed by current scholars, on the aforementioned topic. The approach of the present research will be expressed in two modes. Initially, a reading of the doctrine of the individual unity of being will be made with attention to the understanding and distinction between intellectual trope (majaz ‘aqli) and linguistic trope (majaz itibari). Secondly, a thorough analysis on all modes (haysiat) will be made on the subject of unity of being (wahdat al-wujud) in order to express the hypothesis that the true existence (not essential) of multiplicity is due to its quality of limited mode (haysiat taqidi sh’ani) of the Divine. Thus, multiplicity, in truth, in and of itself (nafs al-amr) is dependent in its mode of existence. That being said, it should not be confused with being pure nonexistence (ma’dum mahz) or nothingness. With this finding, it appears that the mentioned conflict has been addressed and it has been proven that the acceptance of the dependent existence of multiplicity, does not pose any faults towards the theory of the individual unity of being. Moreover, a reasonable explanation of the stated theory is deemed possible only from such pursuit.One of the major criticisms of the individual unity of being (wahdat shakhsi wujud) is that it’s acceptance leads one into sophistry or contradiction. By illustrating the dependent existence (bil-araz) of multiplicity, this study aims to respond to some of the issues, proposed by current scholars, on the aforementioned topic. The approach of the present research will be expressed in two modes. Initially, a reading of the doctrine of the individual unity of being will be made with attention to the understanding and distinction between intellectual trope (majaz ‘aqli) and linguistic trope (majaz itibari). Secondly, a thorough analysis on all modes (haysiat) will be made on the subject of unity of being (wahdat al-wujud) in order to express the hypothesis that the true existence (not essential) of multiplicity is due to its quality of limited mode (haysiat taqidi sh’ani) of the Divine. Thus, multiplicity, in truth, in and of itself (nafs al-amr) is dependent in its mode of existence. That being said, it should not be confused with being pure nonexistence (ma’dum mahz) or nothingness. With this finding, it appears that the mentioned conflict has been addressed and it has been proven that the acceptance of the dependent existence of multiplicity, does not pose any faults towards the theory of the individual unity of being. Moreover, a reasonable explanation of the stated theory is deemed possible only from such pursuit.https://pms.journals.pnu.ac.ir/article_11268_8a2dbfe0ff33070362399901542ae34c.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The Relationship between Active Intellect (demiurgus) and Prophet's Power of Perception from the Perspective of Farabi and Ibn ،SinaCompare it with MalasadraThe Relationship between Active Intellect (demiurgus) and Prophet's Power of Perception from the Perspective of Farabi and Ibn ،SinaCompare it with Malasadra19401131510.30473/pms.2024.59851.1883FAMasoomehHoseinitabarhumanities،Faculty theology،payamNoor university،TehranSeyedAliAlamalHodahumanities،faculty theology،payamNooruniversitySayed HasanBatahayihumanities Faculty theology payamNoor universityMohammad RezaZamirihumanities Faculty theology payamNoor university QomiranJournal Article20210712The purpose of this study was to find the relationship between active intellect (demiurgus) and the Prophet's power of perception from the perspective of Farabi and Ibn Sina. Farabi considers the active intellect as the same as the Holy Spirit or Gabriel. According to Ibn Sina, active intellect is manifested as the revelation angel. Unlike Farabi, Ibn Sina expresses the imagination and imaginative powers as two separate powers that present different functions. Ibn Sina defines imagination as a materialist power without any abstraction, while Farabi does not explicitly comment on the abstraction and materialist aspects of imagination. Farabi believes that Prophet can inform the divine issues as he is aware of such issues that have been accepted by his imagination due to his active intellect. In the viewpoint of Ibn Sina, because of the power of the common sense of Prophet towards the most severity and pure passivity, He can receive the details of revelation's concepts without ambiguity and keep them in his treasury of imagination. Like Farabi, Ibn Sina pays attention to imagination power in explaining revelation without having any problem with details. He also considers the impact of the Prophet's ego in the world of creation, inactivity (or passivity), and the nature elements' obedience of Prophet's ego, while such features are not found in Farabi's works. In the viewpoint of Farabi, imagination and imaginative powers are the same cases with two functions, while Ibn Sina sees them as two separate powers that act differently.The purpose of this study was to find the relationship between active intellect (demiurgus) and the Prophet's power of perception from the perspective of Farabi and Ibn Sina. Farabi considers the active intellect as the same as the Holy Spirit or Gabriel. According to Ibn Sina, active intellect is manifested as the revelation angel. Unlike Farabi, Ibn Sina expresses the imagination and imaginative powers as two separate powers that present different functions. Ibn Sina defines imagination as a materialist power without any abstraction, while Farabi does not explicitly comment on the abstraction and materialist aspects of imagination. Farabi believes that Prophet can inform the divine issues as he is aware of such issues that have been accepted by his imagination due to his active intellect. In the viewpoint of Ibn Sina, because of the power of the common sense of Prophet towards the most severity and pure passivity, He can receive the details of revelation's concepts without ambiguity and keep them in his treasury of imagination. Like Farabi, Ibn Sina pays attention to imagination power in explaining revelation without having any problem with details. He also considers the impact of the Prophet's ego in the world of creation, inactivity (or passivity), and the nature elements' obedience of Prophet's ego, while such features are not found in Farabi's works. In the viewpoint of Farabi, imagination and imaginative powers are the same cases with two functions, while Ibn Sina sees them as two separate powers that act differently.https://pms.journals.pnu.ac.ir/article_11315_b7e965955ff15cdde70c537b70b19f42.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The Anthropologic Analysis of the Statement Second Step of the Revolution from a Sadraean PerspectiveThe Anthropologic Analysis of the Statement Second Step of the Revolution from a Sadraean Perspective41501182410.30473/pms.2023.66135.1999FAHassanKhodravanheiat elmiJournal Article20221201Adopting a Sadraean approach, this article studies the Ayatollah Khamenei’s mental framework as manifested in the Statement Second Step of the Revolution and tries to present a systematic understanding of this framework. To this end, firstly the true existential truth of the human being from Sadraean perspective is discussed. Following that, the anthropologic principles of the Statement Second Step of the Revolution and ideas of Ayatollah Khamenei as manifested in the statement are analyzed using descriptive- analytical approach and finally, a content analysis of the anthropological principles of Statement Second Step of the Revolution is presented using a comparative approach. The results show that Sadra, at least theoretically, managed to lay the foundations of an education system based on his analysis of existence and human being. Inspired by his ideas, his following scholars including late Imam Khomeni and Ayatollah Khamenie tried to bring concepts such as Islamic state, Ethical society and Islamic civilization into reality through Islamic Revolution and Statement Second Step of the Revolution and thus pave the way for actualization of Sadra’s idea of Man as Khalifat-Allah as introduced in Quran.Adopting a Sadraean approach, this article studies the Ayatollah Khamenei’s mental framework as manifested in the Statement Second Step of the Revolution and tries to present a systematic understanding of this framework. To this end, firstly the true existential truth of the human being from Sadraean perspective is discussed. Following that, the anthropologic principles of the Statement Second Step of the Revolution and ideas of Ayatollah Khamenei as manifested in the statement are analyzed using descriptive- analytical approach and finally, a content analysis of the anthropological principles of Statement Second Step of the Revolution is presented using a comparative approach. The results show that Sadra, at least theoretically, managed to lay the foundations of an education system based on his analysis of existence and human being. Inspired by his ideas, his following scholars including late Imam Khomeni and Ayatollah Khamenie tried to bring concepts such as Islamic state, Ethical society and Islamic civilization into reality through Islamic Revolution and Statement Second Step of the Revolution and thus pave the way for actualization of Sadra’s idea of Man as Khalifat-Allah as introduced in Quran.https://pms.journals.pnu.ac.ir/article_11824_ae2178de1f5da4ed3c1c5cb6a710f38a.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421Recognition of the Relations Between Happiness components Based on Malasada's Philosophy (With Emphasis on it's Consequences for Resolving Practical Inconsistencies)Recognition of the Relations Between Happiness components Based on Malasada's Philosophy (With Emphasis on it's Consequences for Resolving Practical Inconsistencies)51641143510.30473/pms.2024.71128.2078FAMahdiDoustanDepartment of Philosophy, Theology Faculty, Imam Sadiq University, Tehran, IranHoseinHooshangiDepartment of Philosophy, Theology Faculty, Imam Sadiq University, Tehran, IranJournal Article20240427All theorizing about components of happiness requires determination of some criteria for prioritization to resolve practical inconsistencies. This result is affiliated to separation of dependent components (only instrument), independent components (only purpose), and semi-dependent components , providing the possibility to choose the right action like maintenance, reduction, or elimination in inconsistency situations.<br /><br />Using Mullasadra’s transcendent philosophy, solving this problem doesn't seem difficult. Although he considers the theoretical faculty as the main component of happiness and has strong reasons for it, he organized his theory by the ontological concept of perfection (instead of Aristotelian virtue and function concepts) and based its explanation on unity with active intellect (not only connection). By attaching these thoughts to his other basics, especially on the domain of the study of the soul, a new image of happiness components can be formed that, in addition to development of those components, provides a way for recognition of their relation for gaining the mentioned practical result.<br /><br />By conducting an analytical-descriptive examination of theories such as the profound connection between the soul and the body, the unity of the soul and its faculties, and the equivalence of existence with goodness and perfection, a new theory called "comprehensive happiness" can be inferred from Mullasadra's views using inferential-discursive methods. In this theory, all existential perfections (including bodily matters) are considered as ends by essence, constituting independent or semi-independent components of happiness. These components form a longitudinal and latitudinal network in which relationships and precedence among them are determined based on the ontological system of the world. The position of each perfection in this system provides a clear and practical criterion for determining its independence or dependence, enabling prioritization among the components of happiness and resolving potential practical inconsistencies, thus serving as an advantage of this theory over competing views.All theorizing about components of happiness requires determination of some criteria for prioritization to resolve practical inconsistencies. This result is affiliated to separation of dependent components (only instrument), independent components (only purpose), and semi-dependent components , providing the possibility to choose the right action like maintenance, reduction, or elimination in inconsistency situations.<br /><br />Using Mullasadra’s transcendent philosophy, solving this problem doesn't seem difficult. Although he considers the theoretical faculty as the main component of happiness and has strong reasons for it, he organized his theory by the ontological concept of perfection (instead of Aristotelian virtue and function concepts) and based its explanation on unity with active intellect (not only connection). By attaching these thoughts to his other basics, especially on the domain of the study of the soul, a new image of happiness components can be formed that, in addition to development of those components, provides a way for recognition of their relation for gaining the mentioned practical result.<br /><br />By conducting an analytical-descriptive examination of theories such as the profound connection between the soul and the body, the unity of the soul and its faculties, and the equivalence of existence with goodness and perfection, a new theory called "comprehensive happiness" can be inferred from Mullasadra's views using inferential-discursive methods. In this theory, all existential perfections (including bodily matters) are considered as ends by essence, constituting independent or semi-independent components of happiness. These components form a longitudinal and latitudinal network in which relationships and precedence among them are determined based on the ontological system of the world. The position of each perfection in this system provides a clear and practical criterion for determining its independence or dependence, enabling prioritization among the components of happiness and resolving potential practical inconsistencies, thus serving as an advantage of this theory over competing views.https://pms.journals.pnu.ac.ir/article_11435_0039d73fbd1680391280cd0ea69ca6ed.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421Comparison of the Theories of Avicenna and Mulla Sadra on the Soul and Their Application to Roger Sperry's ExperimentComparison of the Theories of Avicenna and Mulla Sadra on the Soul and Their Application to Roger Sperry's Experiment65761133610.30473/pms.2024.71249.2082FAMehrdadRahbarDepartment of Philosophy, Faculty of Theology, Payam Noor University, Tabriz, Iran
Department of Psychology, Faculty of Educational Sciences and Psychology, Payam Noor University, Shabestar, Iran
Department of Law, Faculty of SocialFatimaKarimiDepartment of Persian Literature and Foreign Languages, Faculty of Literature and Foreign Languages, Payam Noor University, Mianeh, IranMohammed HussainModirDepartment of Psychology, Faculty of Psychology and Educational Sciences, Payam Noor University, Qain, Iran Department of Law, Faculty of Social Sciences, Payam Noor University, Mashhad, IranJournal Article20240507Human beings and their unique characteristics have always attracted the attention of philosophers throughout history and will continue to do so. Islamic philosophers, drawing from divine sources and philosophical principles, are no exception. Two renowned Muslim philosophers, Avicenna, representing the Peripatetic school, and Mulla Sadra, the founder of Transcendent Wisdom, have offered unique perspectives on this subject. In general, in Islamic philosophy, there is no disagreement about the immortality of the soul after the body, due to the clarity of Islamic sources. Most differences of opinion relate to the qualities of the soul during human life. One of the most precise theories about the soul is Mulla Sadra's theory of the corporeality of origination and the spirituality of subsistence, which posits the gradual perfection of the soul. With the advancement of knowledge today, some findings support his view, including the issue of growth until the last moment of life in developmental psychology and Roger Sperry's experiment based on physiological psychology. However, with the specialization of human knowledge, we witness a phenomenon the famous sociologist Emile Durkheim called anomie, meaning the breakdown of the organic relationship between various branches of knowledge, necessitating interdisciplinary research. This situation has led to the assumption that empirical research is different and separate from philosophical methods. The present research, employing an interdisciplinary approach, utilizes philosophical principles and physiological psychology to attempt to prove Mulla Sadra's theory of the corporeality of origination and the spirituality of subsistence through the usual empirical method, which is Roger Sperry's experiment.Human beings and their unique characteristics have always attracted the attention of philosophers throughout history and will continue to do so. Islamic philosophers, drawing from divine sources and philosophical principles, are no exception. Two renowned Muslim philosophers, Avicenna, representing the Peripatetic school, and Mulla Sadra, the founder of Transcendent Wisdom, have offered unique perspectives on this subject. In general, in Islamic philosophy, there is no disagreement about the immortality of the soul after the body, due to the clarity of Islamic sources. Most differences of opinion relate to the qualities of the soul during human life. One of the most precise theories about the soul is Mulla Sadra's theory of the corporeality of origination and the spirituality of subsistence, which posits the gradual perfection of the soul. With the advancement of knowledge today, some findings support his view, including the issue of growth until the last moment of life in developmental psychology and Roger Sperry's experiment based on physiological psychology. However, with the specialization of human knowledge, we witness a phenomenon the famous sociologist Emile Durkheim called anomie, meaning the breakdown of the organic relationship between various branches of knowledge, necessitating interdisciplinary research. This situation has led to the assumption that empirical research is different and separate from philosophical methods. The present research, employing an interdisciplinary approach, utilizes philosophical principles and physiological psychology to attempt to prove Mulla Sadra's theory of the corporeality of origination and the spirituality of subsistence through the usual empirical method, which is Roger Sperry's experiment.https://pms.journals.pnu.ac.ir/article_11336_5005a76afce2e3d91df2b74733b42f11.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The role of the body in the formation of action (with emphasis on Mulla Sadra's view)The role of the body in the formation of action (with emphasis on Mulla Sadra's view)77881007310.30473/pms.2023.61370.1909FAJournal Article20211024The philosophical discussion of human action is one of the most important contemporary philosophical topics. Various issues are raised in this issue. One of the issues that has been neglected in the philosophy of action, despite its importance, is the issue of the relationship between action and the body. This study seeks to philosophically explain the relationship between body and action and how the body influences the formation of action. In Islamic philosophy, the issue of action has been raised sporadically in the form of various topics. In this approach, practical reason is the source of action formation. This intellect is related to the body and has powers in the body, and action is performed through it in the body. The action has two arcs of ascent and descent. The arc of action ascends first to the theoretical intellect through the senses through the intermediate stages. The arc of descent from the unlikely origin to the origin involves the near formation of the action, and finally the action is performed through the active force by moving the bodily organs. The connection point of the action in the ascent and descent stage of the action; Is the body. This is related to the longitudinal levels of action. Action in its transverse course takes on a different interpretation in the light of teachings such as the essential motion of the soul, the union of the soul and the body, and the issue of death in transcendent wisdom. The body is effective in the formation of action in various ways: Some of these are: providing the principles of action, the instrumental role of the body in the realization of action, the queen of action through repetition of bodily actions, the realization of perfection through the body, the body's need for action Specifically, ,The philosophical discussion of human action is one of the most important contemporary philosophical topics. Various issues are raised in this issue. One of the issues that has been neglected in the philosophy of action, despite its importance, is the issue of the relationship between action and the body. This study seeks to philosophically explain the relationship between body and action and how the body influences the formation of action. In Islamic philosophy, the issue of action has been raised sporadically in the form of various topics. In this approach, practical reason is the source of action formation. This intellect is related to the body and has powers in the body, and action is performed through it in the body. The action has two arcs of ascent and descent. The arc of action ascends first to the theoretical intellect through the senses through the intermediate stages. The arc of descent from the unlikely origin to the origin involves the near formation of the action, and finally the action is performed through the active force by moving the bodily organs. The connection point of the action in the ascent and descent stage of the action; Is the body. This is related to the longitudinal levels of action. Action in its transverse course takes on a different interpretation in the light of teachings such as the essential motion of the soul, the union of the soul and the body, and the issue of death in transcendent wisdom. The body is effective in the formation of action in various ways: Some of these are: providing the principles of action, the instrumental role of the body in the realization of action, the queen of action through repetition of bodily actions, the realization of perfection through the body, the body's need for action Specifically, ,https://pms.journals.pnu.ac.ir/article_10073_71935bb41e9cc008e9edb95c6e7e5536.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421Examining the basics of the embodiment of deeds from the point of view of Seyyed Haider AmoliExamining the basics of the embodiment of deeds from the point of view of Seyyed Haider Amoli89981119510.30473/pms.2024.71207.2081FAMehdiSafaei AslAssistant Professor, University of TehranJournal Article20240503The formative relationship between our deeds and punishment, or the embodiment of deeds, is one of the most important issues of resurrection that has been considered in the works of Seyyed Haydar Amoli. The following article with a descriptive-analytical method aims to answer the question that what mystical foundations are effective in understanding the relationship between deeds and punishment? In this regard, the ontological, epistemological and anthropological foundations of Seyyed Haydar Amoli have been examined and the influence of topics such as visible world and invisible world, renewal of likes, Purgatory world and imagination, human nature, creative dominate and "Hemaat" in the embodiment of deeds have been explained. Based on the aforementioned principles, Amelie believes that nothing is lost in this world and it has simply gone from the outer world to the inner world and may appear again. Thus human actions and beliefs are embodied in other worlds, and the secondary nature of man is created by him, so that his fixed nature is the guarantee of the sameness of man in this world and the hereafter.The formative relationship between our deeds and punishment, or the embodiment of deeds, is one of the most important issues of resurrection that has been considered in the works of Seyyed Haydar Amoli. The following article with a descriptive-analytical method aims to answer the question that what mystical foundations are effective in understanding the relationship between deeds and punishment? In this regard, the ontological, epistemological and anthropological foundations of Seyyed Haydar Amoli have been examined and the influence of topics such as visible world and invisible world, renewal of likes, Purgatory world and imagination, human nature, creative dominate and "Hemaat" in the embodiment of deeds have been explained. Based on the aforementioned principles, Amelie believes that nothing is lost in this world and it has simply gone from the outer world to the inner world and may appear again. Thus human actions and beliefs are embodied in other worlds, and the secondary nature of man is created by him, so that his fixed nature is the guarantee of the sameness of man in this world and the hereafter.https://pms.journals.pnu.ac.ir/article_11195_53154c0da5a33e2e45d305bdc7547ec9.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The learning process and its role in improving the learning curriculum of transcendent wisdomThe learning process and its role in improving the learning curriculum of transcendent wisdom991121119410.30473/pms.2024.62501.1932FASayyed MehranTabatabaeiDepartment of Islamic Philosophy, University of IsfahanSayyed MahdiEmamy JomehDepartment of Islamic Philosophy, University of IsfahanJournal Article20220111Understanding the concept of learning and its process is one of the most important foundations of the educational system. Transcendent wisdom has the ability to explain a new meaning of learning and its process. In this article, using descriptive-analytical method to explain the meaning of learning, levels, methods, tools and types of learning from the perspective of transcendent wisdom and after examining the learning process and curriculum content to explain the role of learning process in improving curriculum learning will pay. Accordingly, the levels of learning include sensory, exemplary and intellectual learning; Ways of learning through the senses, intellect, revelation and intuition, and learning tools include the powers of the senses, imagination, illusion, intellect, and heart. The learning process is based on the order of active perceptual and stimulating forces and the type of perceiver, the perceived subject and perception, which is based on the psychology of Mulla Sadra's philosophy. Observing, realizing a hypothesis, returning to God's creation, and testing a hypothesis and returning to the mind are the four stages of the transcendent learning process. On the other hand, the content of the transcendent wisdom curriculum includes Partial science, precision industries, good manners and fine arts. According to the principles of this philosophical system, the content of the curriculum is divided into three categories: exploratory content, construction sciences and creativity, and devotional content. According to the results of this study, understanding the content templates of the curriculum and accurate knowledge of the active forces in learning each part of this content can improve the learning process.Understanding the concept of learning and its process is one of the most important foundations of the educational system. Transcendent wisdom has the ability to explain a new meaning of learning and its process. In this article, using descriptive-analytical method to explain the meaning of learning, levels, methods, tools and types of learning from the perspective of transcendent wisdom and after examining the learning process and curriculum content to explain the role of learning process in improving curriculum learning will pay. Accordingly, the levels of learning include sensory, exemplary and intellectual learning; Ways of learning through the senses, intellect, revelation and intuition, and learning tools include the powers of the senses, imagination, illusion, intellect, and heart. The learning process is based on the order of active perceptual and stimulating forces and the type of perceiver, the perceived subject and perception, which is based on the psychology of Mulla Sadra's philosophy. Observing, realizing a hypothesis, returning to God's creation, and testing a hypothesis and returning to the mind are the four stages of the transcendent learning process. On the other hand, the content of the transcendent wisdom curriculum includes Partial science, precision industries, good manners and fine arts. According to the principles of this philosophical system, the content of the curriculum is divided into three categories: exploratory content, construction sciences and creativity, and devotional content. According to the results of this study, understanding the content templates of the curriculum and accurate knowledge of the active forces in learning each part of this content can improve the learning process.https://pms.journals.pnu.ac.ir/article_11194_a8657de739fed0f4bafbe7834b498250.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421An Investigation on the Epistemological Aspect of the Imaginative Faculty in Mulla Sadra's Philosophy and Cognitive NeuroscienceAn Investigation on the Epistemological Aspect of the Imaginative Faculty in Mulla Sadra's Philosophy and Cognitive Neuroscience1131241120510.30473/pms.2024.68297.2030FAParisaFeyziAcademic staffZahraRasouliAssistant professor in Islamic Studies -
University of BojnordMohammad KathemElmi SolaAssociate Professor in Philosophy Ferdowsi University of MashhadJournal Article20230624The growth of neuroscience has led many scholars in this field, much like philosophers, to engage with topics such as the mind/body problem, free will, perception, memory, and language. Despite the methodological differences between these two disciplines, the theories they propose can enhance their openness to one another, paving the way for mutual, beneficial collaboration and synergy. This study, in pursuit of this goal, endeavors to explore Mulla Sadra's concept of the imaginative faculty—a significant internal faculty in the realms of epistemology, ontology, and anthropology, with relevance in both Islamic and Western philosophy—alongside its approximate equivalent in cognitive neuroscience, "memory". The latter is considered fundamental in constructing individual identity and collective culture and plays a crucial role in social relations and issues. The study begins by elucidating the epistemological dimension of imagination according to Mulla Sadra and, after explaining memory and its types from the perspective of cognitive neuroscience, examines their commonalities and differences as two distinct viewpoints in the philosophy of mind—where Mulla Sadra's perspective is closer to ontological emergence, and neuroscientists predominantly adopt a physicalist view. The study, concludes that while cognitive neuroscience provides physiological explanations of memory, complementing and aiding philosophy. Mulla Sadra's philosophy, with its comprehensive perspective, offers more comprehensive and fundamental responses to the questions and issues in this field.The growth of neuroscience has led many scholars in this field, much like philosophers, to engage with topics such as the mind/body problem, free will, perception, memory, and language. Despite the methodological differences between these two disciplines, the theories they propose can enhance their openness to one another, paving the way for mutual, beneficial collaboration and synergy. This study, in pursuit of this goal, endeavors to explore Mulla Sadra's concept of the imaginative faculty—a significant internal faculty in the realms of epistemology, ontology, and anthropology, with relevance in both Islamic and Western philosophy—alongside its approximate equivalent in cognitive neuroscience, "memory". The latter is considered fundamental in constructing individual identity and collective culture and plays a crucial role in social relations and issues. The study begins by elucidating the epistemological dimension of imagination according to Mulla Sadra and, after explaining memory and its types from the perspective of cognitive neuroscience, examines their commonalities and differences as two distinct viewpoints in the philosophy of mind—where Mulla Sadra's perspective is closer to ontological emergence, and neuroscientists predominantly adopt a physicalist view. The study, concludes that while cognitive neuroscience provides physiological explanations of memory, complementing and aiding philosophy. Mulla Sadra's philosophy, with its comprehensive perspective, offers more comprehensive and fundamental responses to the questions and issues in this field.https://pms.journals.pnu.ac.ir/article_11205_5b96608a3c86dcfb04d236db086b93df.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The cultivation of the ability to "think" as the fundamental principle of "philosophical living" from the perspective of Mulla SadraThe cultivation of the ability to "think" as the fundamental principle of "philosophical living" from the perspective of Mulla Sadra1251361141510.30473/pms.2024.71116.2076FAمحمدحسینکیانیAssistant Professor of Ahl al -Bayt International University, Tehran, Iran.Journal Article20240424The cultivation of the ability to think is a fundamental element in the project of philosophical living, which can be explored within Mulla Sadra's philosophy. Accordingly, the main question of this article is: how can we relate "Sadra's anthropological foundations" as a "model for the development and deepening of thought" and present a framework for this relation, centered around the project of philosophical living? The article's hypothesis is based on the possibility of such a relation. In this way, if the conception of a "program" for any model of living requires rational thinking, then at a deeper level, and based on Mulla Sadra's philosophy, the elevation of reason itself is considered a program for philosophical living. Moreover, the actualization of reasoning is dependent on the initial potential and capacity for this process to occur. The assumption of this insight, which not only provides an abstract-philosophical justification but can also align with the biological evolution of the human species, reinforces the necessity of imagining distinct levels of reason. Subsequently, in the process of cultivating existential-mental abilities, this potential reaches its full actualization, and reason is realized in its most complete form. Thus, every individual has the ability to cultivate their existential aspects through the process of "philosophical living." In Sadra's thought, this transcendental journey begins with the practice of thinking and culminates in a distinctive mode of "being" and a wondrous way of perceiving entities, guided by mental rules and practical principles.The cultivation of the ability to think is a fundamental element in the project of philosophical living, which can be explored within Mulla Sadra's philosophy. Accordingly, the main question of this article is: how can we relate "Sadra's anthropological foundations" as a "model for the development and deepening of thought" and present a framework for this relation, centered around the project of philosophical living? The article's hypothesis is based on the possibility of such a relation. In this way, if the conception of a "program" for any model of living requires rational thinking, then at a deeper level, and based on Mulla Sadra's philosophy, the elevation of reason itself is considered a program for philosophical living. Moreover, the actualization of reasoning is dependent on the initial potential and capacity for this process to occur. The assumption of this insight, which not only provides an abstract-philosophical justification but can also align with the biological evolution of the human species, reinforces the necessity of imagining distinct levels of reason. Subsequently, in the process of cultivating existential-mental abilities, this potential reaches its full actualization, and reason is realized in its most complete form. Thus, every individual has the ability to cultivate their existential aspects through the process of "philosophical living." In Sadra's thought, this transcendental journey begins with the practice of thinking and culminates in a distinctive mode of "being" and a wondrous way of perceiving entities, guided by mental rules and practical principles.https://pms.journals.pnu.ac.ir/article_11415_fa3c5a9631d331325cb3e28cdd4afa22.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421Analytical comparison of the attitude of Shahid Motahari and Immanuel Kant
Regarding the concept of right and dutyAnalytical comparison of the attitude of Shahid Motahari and Immanuel Kant
Regarding the concept of right and duty1371501116910.30473/pms.2024.70472.2067FARezaMozaffariProfessor of Payam E Noor UniversityJournal Article20240202The purpose of this article is to examine the comparative approach of the two Western and Eastern thinkers on the concept of right and obligation. The famous German philosopher Immanuel Kant in the Age of Enlightenment and contemporary Iranian philosopher Morteza Motahhari form the analytical-comparative method of this study. The present article shows that the position of both thinkers in their revolutionary contexts, the Enlightenment in 18th-century Europe and the Islamic Revolution of 57, reflected the most important issues and concepts related to right and obligation.<br /><br />Right and duty are two forces that are defined in terms of action and reaction in individuals. Although Kant tries to define the question of task by expanding the concept of rationality and constructing the structure of right based on reason and from its point of view, this approach, in Motahhari's thinking, becomes more complete in mediating the connection with theological teachings. Utilizing both the power of reason and religious doctrine helps to make Islamic philosophy more applicable to Kantian formalism. However, Kant's achievements in defining freedom and its relation to the absolute are important in the context of which many Western and Eastern thinkers have been influenced, and Motahhari is no exception.The purpose of this article is to examine the comparative approach of the two Western and Eastern thinkers on the concept of right and obligation. The famous German philosopher Immanuel Kant in the Age of Enlightenment and contemporary Iranian philosopher Morteza Motahhari form the analytical-comparative method of this study. The present article shows that the position of both thinkers in their revolutionary contexts, the Enlightenment in 18th-century Europe and the Islamic Revolution of 57, reflected the most important issues and concepts related to right and obligation.<br /><br />Right and duty are two forces that are defined in terms of action and reaction in individuals. Although Kant tries to define the question of task by expanding the concept of rationality and constructing the structure of right based on reason and from its point of view, this approach, in Motahhari's thinking, becomes more complete in mediating the connection with theological teachings. Utilizing both the power of reason and religious doctrine helps to make Islamic philosophy more applicable to Kantian formalism. However, Kant's achievements in defining freedom and its relation to the absolute are important in the context of which many Western and Eastern thinkers have been influenced, and Motahhari is no exception.https://pms.journals.pnu.ac.ir/article_11169_595c2228c2f2e49a7c44b07c03c2c60d.pdfPayame Noor UniversitySADRĀ’I WISDOM2322-199213120250421The role of nutrition on the relationship between temperament and knowledge in the transcendent wisdomThe role of nutrition on the relationship between temperament and knowledge in the transcendent wisdom1511621138910.30473/pms.2024.71971.2099FAHamedNiyati)Department of theology, Payame Noor University, Tehran. Iran(RezaRasoolyDepartment of theology, Payame Noor University, Tehran. Iran(.ZeynabShakibiDepartment of theology, Payame Noor University, Tehran. IranMahinRezaeeDepartment of theology, Payame Noor University, Tehran. IranJournal Article20240805The role of food and its quality on human body and soul has been emphasized in religious and scientific sources. According to Mulla Sadra's unifying theory about the relationship between the soul and the body based on the essential movement and the theory of the unification of science and the world and the known, investigating the relationship between nutrition and knowledge in humans requires an interdisciplinary research. This article has been studied with a descriptive, analytical and comparative method to investigate the view of transcendent wisdom about the powers of the soul and its relationship with the physical powers and the function of the perceptive apparatus and the formation of knowledge and, accordingly, the impact of knowledge on the behavior and personality of a person. For this purpose, we have looked at some findings of old and new medicine about the relationship between the quantity and quality of food on human temperament, soul and emotions and we have concluded that in Sadra's anthropological opinions, due to the way the soul and body are related and their unity, nutrition and type It has a direct and effective effect on memory and intelligence from the point of view of nasuti and malakuti, and it indirectly affects the acquisition of knowledge and its levels, as well as mental health and morals, and vice versa, human mental healthThe role of food and its quality on human body and soul has been emphasized in religious and scientific sources. According to Mulla Sadra's unifying theory about the relationship between the soul and the body based on the essential movement and the theory of the unification of science and the world and the known, investigating the relationship between nutrition and knowledge in humans requires an interdisciplinary research. This article has been studied with a descriptive, analytical and comparative method to investigate the view of transcendent wisdom about the powers of the soul and its relationship with the physical powers and the function of the perceptive apparatus and the formation of knowledge and, accordingly, the impact of knowledge on the behavior and personality of a person. For this purpose, we have looked at some findings of old and new medicine about the relationship between the quantity and quality of food on human temperament, soul and emotions and we have concluded that in Sadra's anthropological opinions, due to the way the soul and body are related and their unity, nutrition and type It has a direct and effective effect on memory and intelligence from the point of view of nasuti and malakuti, and it indirectly affects the acquisition of knowledge and its levels, as well as mental health and morals, and vice versa, human mental healthhttps://pms.journals.pnu.ac.ir/article_11389_ddfcd0abf9d34c88005d669bd3651e66.pdf