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Mulla Sadra is the first thinker who openly talked about three sources - revelation, intuition and proof - to reach a comprehensive reality and methodically used them in his philosophy. One of the interpretations of this theory is the "interdisciplinary approach" or "Talfigh". "Talfigh" here means intelligent, logical and coherent use of the three mentioned sources. In this research, we have criticised the mentioned interpretation to clarify its quality and identify whether it is the answer to the issues that Sadra was looking for or no? As a result, we found that this interpretation can be modified and completed in five axes. First, not stating how this approach works, second, not using Talfigh in all transcendental philosophy, third, not stating the position of these sources, fourth, the monopoly of synthesis in the philosophical method, and lastly, this interpretation is not responsible for solving the problems that Mulla Sadra sought to solve Manuscript profile

There are both pro-prophecy and anti-prophecy views on Muhammad ibn Zakariya al-Razi. However, the correct view is that he was a rationalist and considered prophecy to be contrary to rationalism. Based on the book "al-A'lam al-Nubuwwah", six arguments can be extracted from the philosopher al-Razi that refute prophecy. These six arguments show that al-Razi does not believe in the necessity of prophecy as a special human knowledge and connection with God, but rather only to the possibility of it as a probable matter. In his view, the prophet has no special status, and all humans are equal in terms of knowledge and connection with God. This article uses a descriptive-deductive method to reconstruct al-Razi's arguments against prophecy and to critically analyze these arguments using an analytical-critical method. Manuscript profile

Authority is one of the most thought-provoking topics in philosophy, theology, and love. The basis of mystical discussions has long been addressed by elders and thinkers. Authority is defined as the choice, freedom, and preference of something for something and the love of the extreme. In the time of the Companions, theologians debated about authority, which resulted in the formation of two sects, Qadriya and Al-Jabriya. In; But the conversation about love has also been discussed among poets, mystics and elders since ancient times. Rabia al-Adawiyah is considered to be one of the prominent women in the path and mysticism who initiated the hadith of love and affection. Man is the full manifestation of God Almighty, so he has the essence of free will. According to Dr. Dinani, free will includes a kind of consciousness, which will be the way to reach perfection, and this perfection is considered the goal of man. Love has created a strong passion between the lover and the beloved that will deprive the lover of the ability to give up, but this characteristic will have perception and awareness. Love will not destroy free will, and the result is that there was no conflict between love and free will, but love will show the beauties of free will. Manuscript profile

The question of religious belief and its rationality has become a serious issue in the philosophy of religion due to the claims of modern philosophers. One of the most controversial positions in this regard is evidentialism, which emphasizes that our beliefs should be accompanied by evidence and reasons. In modern times, Clifford, by introducing the idea of "the ethics of belief," advocated evidentialism in its most extreme form. William James, by emphasizing the role of will and emotions in the formation of belief, criticizes Clifford's theory and tries to defend the rationality of religious belief. This paper attempts to answer the question of how James, based on the same evidentialist principles of the evidentialists, criticizes Clifford. It also examines whether his view can respond to the criticisms raised. The aim is to analyze and evaluate James's approach to evidentialism from a non-fideistic perspective using a library-based research method. Considering James's views, especially in his essay "The Will to Believe," it can be concluded that his position in defending the rationality of religious belief against evidentialism is relatively coherent. According to William James, Clifford's evidentialist position is, contrary to its claim, irrational and dogmatic, and desire and will logically play a necessary role in truth-seeking. Manuscript profile

Despite being one of the most important achievements of humanity and having significant potential for educating societies, the school, due to the inappropriate behaviours and structures imposed on it, has lost its ability to play its role fully and is considered by a pessimistic group of thinkers to be an ineffective or even sometimes ineffective institution. It seems that the main reason for such perceptions is the lack of a correct understanding of the phenomenon of school. Utilising Heidegger's thoughts is a way to pay attention to school as a phenomenon so that while putting aside the prevailing structure of schools, we do not fall into the path of radicalism and deschooling society - as Ivan Illich put it - but rather take the school out of the scientific institution and define it as a social institution deschooling the school. It is the deschooling of the school itself that can actualize the true capacities of the school. From Heidegger's point of view, as long as the school is considered a scientific institution, it takes away the opportunity for students to speak, while the school is a place for learning to think, by providing the opportunity for students to speak. The school is an arena, an arena where the school and the teacher, by creating the opportunity for students to learn and speak, play the most important role in giving authenticity to their lives. Manuscript profile

One of the fundamental concerns of humanity since its inception has been the question of the meaning of life. Meaningfulness has two connotations: purposefulness and value. Certainly, the meaning of the meaning of life depends on the type of worldview and perspective of each philosopher. The present research seeks to examine the answer to the question of whether pleasure is related to meaningfulness or not. Does pleasure require pleasure to achieve the meaning of life? This research compares and contrasts the theories of Aristotle and Mulla Sadra on the relationship between pleasure and the meaning of life. In this article, the descriptive-analytical method is used to analyze the concepts. The most important philosophical bases that distinguish and differ between these two philosophers are the question of equivocation of existence. Aristotle does not believe in the equivocation of existence. From Aristotle's point of view, pleasure and happiness are a constant for all human beings and he does not believe in different levels of pleasure. He considers happiness to be limited to this world and exclusive to the rational part of man. He considers the way to reach meaning to be limited to the realm of virtue. However, Mulla Sadra, based on the principle of equivocation of existence, believes that pleasure has different levels, with intellectual pleasure being superior to sensory pleasure and being higher in terms of rank and existential dignity than the world of sense and matter. Mulla Sadra considers happiness to be related to the physical and spiritual dimensions, so Mulla Sadra believes in comprehensive happiness. He considers the way to reach meaning to be wisdom, imagination, and inner forces. He considers the way to reach happiness to be a human voluntary action. He considers the true example of happiness to be in the afterlife. Manuscript profile

The discussion of intermediaries between the Necessary and the Possible has been one of the most fundamental issues in Islamic philosophy, and philosophers have discussed this issue in detail in many places. According to the Shi'a theory, the discussion of intermediaries does not contradict the unity of actions and lordship; rather, it is the essence of unity. God (according to the verses of the Quran) has created these intermediaries himself and performs his actions through them so that the structure of the universe is understandable and comprehensible for humans. The discussion of intermediaries and their role in the world and the relationship of their influence with God's agency has many benefits. Many of the objections of the Wahhabis and those who follow the Wahhabi school of thought can be resolved by explaining and clarifying this discussion. The reason why the Wahhabis say why we should turn to intermediaries when there is God Almighty, and why we should turn to anyone other than God at all, is that they have not resolved the discussion of intermediaries and their role in the world from the perspective of verses, narrations and reason for themselves. In this library research, which uses the method of content analysis to analyze the data, by explaining the role of intermediaries from the perspective of Islamic philosophy and with an emphasis on the views of Allama Tabatabai (RA), we analyze and explain the foundation and basis of the discussion of mediation, which is the foundation of many. Manuscript profile

Inviting non-Shiites to the Shiite religion as one of the duties that is concentrated in the minds of the general Shiites, has a ruling from the obligatory Shari'a rulings. There are two types of narrations on the issue of permissibility or non-permissibility of calling to Shiism. Most of these narrations forbid calling to Shiism. But regardless of the narrations in this chapter, is it possible to make a rational argument to prove the necessity of calling to Shiism? The purpose of this research is to criticize and examine the intellectual grounds for proving the necessity of calling to Shiism. In this article, the researcher has explored the rational aspects that can be proposed to prove the necessity of calling to Shiism with a descriptive-analytical method. From the analysis of the data, it was concluded that calling to Shiism is an example of corruption; And tin, the material of corruption, is intellectually good, and this intellectual good is connected with the Islamic obligation. Other issues that can be raised in this issue were disputed. Manuscript profile

The concept of "The Good Life" (Hayat Tayebe) in the Quran is a subject of debate among exegetes. Some interpret it as referring to the afterlife and the bliss of paradise, while others associate it with the intermediate realm (Barzakh) or a life of purity and contentment in the present world. This research, conducted using a descriptive-analytical approach, aims to provide a comprehensive interpretation of Hayat Tayebe by examining the exegetical views of various scholars. The study considers the context of the relevant verses, as well as other Quranic passages, to determine the most fitting interpretation of Hayat Tayebe. It then explores the relationship between this concept and human rights. Manuscript profile

Throughout history, there have been few poets, philosophers, or sages who have not mentioned music and Sama' in their written works. Shahab al-Din Sohrevardi, as one of the philosophers of the Islamic world, also had a special view of the states of the listener (audience) while listening to music and Sama'. He begins his discussion of music and Sama' with the concept of the audience and state. This approach to Sama' is unique. Performance art is one of the most controversial and fascinating trends in contemporary art. In performance art, the artist performs his/her work live in front of the audience. Performance art has always developed alongside literature, poetry, music, architecture, and painting. This research attempts to answer the following question: What is the nature of the audience in music and Sama' in Sohrevardi's view, and how is it connected to the audience in performance art? Manuscript profile

The widespread development and increasing capabilities of artificial intelligence have led some scientists to believe in the dominance of artificial intelligence over human intelligence and intellect. However, considering the verses of the Quran (Al-A'laa: 1-2) and (Al-An'am: 102) and many other verses that identify God as the sole creator of the universe, as well as God's infinite knowledge (Al-Baqarah: 29) (Al-An'am: 101) of which human knowledge is a mere reflection, and the verses of human dignity: verses that speak of God blowing His spirit into man (Al-Hijr: 29 and Sad: 72) and appointing man as His vicegerent on earth and creating the creatures of the earth for man (Al-Baqarah: 30, Sad: 26, Fatir: 39, Al-An'am: 165, Yunus: 14, Yunus: 73, Al-A'raf: 69, Al-A'raf: 84, Al-Naml: 62), and philosophical arguments that view the universe as a reflection of God's will to be and a cause that is the very essence of dependence on its absolute cause, and considering the verses that identify man as the greatest creation and the most perfect of them (Al-Sajdah: 7) and (At-Tin: 4) to the extent that he is introduced as God's vicegerent on earth (Al-Baqarah: 30), human achievements are the result of human action and man is their efficient cause and the effect of the Most High as the absolute cause, an effect that derives all its power from the sole creator of the universe. Therefore, artificial intelligence, which is a product of man and human achievement, cannot be superior to human intelligence, which is a creation of the Lord of the Worlds. The research method is qualitative and comparative, and the results indicate the invalidity of the superiority of artificial intelligence over human intellect. Manuscript profile

The Relation between Practical Reason and Morality in Robert Adams, Ash'arism, and Josiah Royce Abstract: Robert Adams considers practical reason and morality to be dependent on reason but ultimately rooted in religion. He is influenced by the Ash'ari theory of divine command and the theory of acquisition. He believes that morality depends on religion and that the ultimate source of morality is God. However, he also believes that the basis of his practical reason is rational. Josiah Royce, on the other hand, believes in ethical idealism and establishes a meaningful relationship between ontology, ethics, idealism, and monotheistic theology. Royce's ethical idealism does not, like Ghazali, make morality dependent on a particular religion, nor does it separate religion and morality from each other. He describes humans as transcendental beings with a prior knowledge of moral principles. Therefore, the conformity of religion and morality will not have a posteriori and historical aspect but will have a metaphysical and ontological basis. Adams, regardless of giving priority to reason and free will, bases his beliefs on the principle of a "sense of duty" towards divine commands and having a conscience. However, according to the Ash'ari view of "divine command" and the "theory of acquisition," whatever the divine being deems permissible or forbids is considered right and wrong, respectively. Whatever the divine being commands is obligatory. Therefore, the validity and truth of every action must be judged according to the criteria of the Sharia, and humans are merely the acquirers of the commands of the divine being and the Sharia. However, the common ground between Adams and the Ash'arites is that they both consider happiness and all moral actions to be dependent on religion. Manuscript profile

The problem of personal identity, i.e. the question of what a person's being a person is based on, is one of the problems with a long history in philosophy and theology. The most important topic in the debates about personal identity is the criteria based on which a person remains the same person over time and is different from others. Personal identity is related to issues such as soul-body relation, memory, the whatness of "I", evidence of identity recognition, and even human population. It goes without saying that the personal identity is one of the topics that can have a special relevance in the survival of the soul and immortality. In his book Dialogue on Personal Identity and Immortality (1978), John Perry tries to present various philosophical positions and views on personal identity and immortality in the form of a three-person conversation between three fictional characters. In this book, various issues such as survival after death, the role of memory in personal identity, and the relationship of the body with the soul have been discussed from different perspectives. In this article, we will first introduce John Perry and his works. Then we examine the content of the book and the weaknesses of the arguments. At the end, we will have a look at the general quality of the Persian translation of the book (translated by Kaveh Lajevardi, published by Markaz Publications) and suggest what we think are better translations for some of the sentences. Manuscript profile

Abstract: In this article, which deals with the intellectual examination of human dignity in the method of punishing criminals from Plato's point of view, an attempt is made to examine the intellectual and philosophical grounds of the method of punishing criminals and the role of human dignity in it from Plato's point of view, who, according to many experts, is the greatest philosopher in history. It has been human, to examine and discuss. The findings of the research indicate that according to Plato, in the sense that common sense refers to punishments and discipline, the topic of punishment in dialectic is elevated to the truth. So, the Platonic dialectic on this matter, by removing malice and attributing actions to the gods, they choose this correct part according to their opinion that the criminal commits the crime because of his ignorance and not his cruel will. has been And in a way, he holds the criminal responsible and points out the fundamental teaching that no one does evil by choice if he knows, and if someone knows good and bad, he does not choose evil. Therefore, the role and effect of human dignity can be clearly seen in this issue. Therefore, according to philosophers, knowledge is enough for virtue. Manuscript profile

Man is the only creature that needs meaning. He needs meaning as symbolic food as much as he needs food to survive. It is in this context that the meaning of life - one of the most important philosophical, psychological and religious issues - has been investigated from different perspectives and it has been discussed in different areas. In general, there are two views about meaning among thinkers and philosophers. Philosophers who consider meaning as an objective, external and "revealed" thing and philosophers who consider it as an internal, subjective and "unknown" thing that arose from within the human being which is subjective and its source is the will, choices and commitments of the human being. Sartre, too is among the thinkers who consider meaning as an internal and falsifiable matter. In this research, we try to answer the most important problem of today's human beings’ lives through the falsification of meaning by examining the relationship between the ontology of being for itself and concrete ethics in Sartre's philosophy. According to Sartre, a person does not have a predetermined and fixed nature; his nature is constantly being constructed by his choices. Man, as a living being, relying on his freedom, can create moral values approved by himself and his society, and by creating a sense of commitment, he can forge a meaning for life. Manuscript profile

 The purpose of this article is to examine and criticize the famous theory "Evil is one of the essentials of the existence of good in the world" in response to the lasting doubt of the problem of evil. This point of view seeks to prove that there is no other way to achieve and realize good things in the world than to endure evil and pain and suffering, and this is how God made the world. One of the most important critics of this point of view is David Hume, who believes that God, who is omnipotent and purely benevolent and is the creator of the system and laws of nature, why did he not make it in such a way that good can be realized without evil or at least without great evil. According to this critique, God has not faced the work done so to speak. In other words, why does God use the means and purpose system that is specific to humans. It seems that David Hume did not consider the purity of God's benevolence and expediency Manuscript profile

Man is a two-dimensional being that in the natural dimension has needs of seeking the truth and considers truth to be the most beautiful category in the universe and this beauty makes man fall in love with himself and gives meaning to his life and evolves when he reaches the true lover, so the proposition Love has long been the focus of researchers and writers, because it is one of the motivating and driving forces of human beings. The present research, with an analytical method and document study, seeks to answer this question: "What is Plato's analysis of love and the relationship between love and beauty?" What is cosmology and human excellence?" Love in various works of scholars and thinkers of different sciences and in philosophy from the perspective of Western and Eastern philosophers, including in the worksPlato has been examined and theories about the nature of love, its connection with beauty, the role of love in cosmology and creation, the role of love in philosophical tendencies and the role of love in the advancement and education of man have been discussed.Plato believes that the core of creating love is man's tendency towards beauty and perfection, and beauty is divided into inner and outer beauty, and he considers any kind of evolution and perfection as beauty, therefore, in many cases, he interprets love as beauty, and philosophers introduces them as lovers because they seek the truth. Manuscript profile

Although philosophical psychology has obvious differences with new psychology in terms of subject and method; But if you look closely, you can find some common issues in them. One of these issues is Jean Piaget's stages of cognitive development in new psychology, which is comparable to Avicenna's levels of theoretical reason in many ways. So that the four levels of theoretical reason in Avicenna have the same process and survey as Piaget's stages of cognitive development. Piaget's theory of cognitive development is a comprehensive theory about the process of human identification. This theory studies the ability of children in their developmental stages and their interaction with the environment. Piaget believed that in the process of cognitive development, the child is an active participant and plays the main role, while in Avicenna's thinking, the initiative does not belong to the human ego .Therefore, this article compares Piaget's cognitive development with the levels of theoretical reason in Avicenna's thought with a descriptive analytical method . Manuscript profile

Normative ethics is a type of ethical studies and investigations, the use of which is to present a reasonable theory about the voluntary actions of humans, and in this field, there are various theories that have fundamental problems, and the existence of these problems makes it necessary to achieve a distinct and comprehensive theory. Now the ideas of contemporary thinkers are also used in the field of normative ethics. In this research, after a brief reference to the main components and characteristics of contemporary moral theories (Allameh Mohammad Taghi Misbah Yazdi and Dr. Hadi Sadeghi), two viewpoints have been compared. Misbah Yazdi's moral theory is based on "proximity". This theory is based on the real relationship between human action and free will and the real effects resulting from it, which tells about the cause and effect relationships between the action and the result, and according to their combined view, reason determines the general principles of ethics, but for defining and explaining and Determining the examples considers the need for revelation necessary. But in the theory of "Ethical Integrity" attention is paid to the differences and capacities of people and groups in moral affairs, and they make moral recommendations based on their scope and appropriateness. Among the features of this theory, it can be mentioned that it is trans-religious, non-combination, proportionalism, etc. This research is written based on descriptive and analytical method Manuscript profile

The discussion of discovery and intuition in Islamic epistemology is one of the fundamental and essential issues in the mystic religion; So much so that the foundation of Islamic mysticism is based on revelation and observation of the unseen world. Mystical revelations are considered the most important epistemic source of theoretical mysticism as an ontological system. This article tries to first review the types of revelation among mystics, its basic features, its evaluation criteria and the background of revelation in the view of the founders of the Ashraq and Masha school of thought, and also the nature, nature, and levels of revelation in the view of Islamic philosophers and mystics, especially Sadra and Ibn Arabi, in detail; As the founder of transcendental wisdom, Sadra has openly claimed to develop some philosophical issues that are considered to be his special initiatives and has shown his dependence on the great mystic Ibn Arabi. The basic question of this article is whether the method of Mullah Sadra's revelations is like other philosophers and mystics or does he have a special style for himself? We can also pay attention to the question of whether Sadra'i intuition is influenced by Ibn Arabi or not. The findings of the research confirm the fact that Mulla Sadra has developed a tendency and used judgmental and debatable topics in processing taste issues; From this point of view, it is influenced by Ibn Arabi. Manuscript profile

Abstract: Throughout the history of thought, the concept of war has been considered from different perspectives. Meanwhile, political philosophy can be considered as one of the most important and comprehensive perspectives on war. Farabi's opinions as the founder of Islamic political philosophy regarding war can be evaluated in this regard. Farabi lived in a time and context where the concept of war and its ideological and practical requirements were tangible. Therefore, it can be said that Farabi felt the war well and understood its importance in completing a kind of political philosophy. Farabi's theory of war is one of the theories that judge the validity and unfairness of wars to the end; And the means of the verb are placed in the next ranks of importance. The purpose of war is based on Farabi's ontology, epistemology and human ethics. In other words, a person with such philosophical aspirations sometimes uses the tools of war to achieve his true goal and happiness, so that he can guarantee the happiness of this world and the nation by reforming souls. Finally, according to Farabi, war is like a tool that, if carried by the first ruler of Madinah, becomes the staff of Moses to split hardships and injustices and preserve virtues and virtues to realize the true happiness of the people of Madinah. Manuscript profile

One of the most important and complex inner human senses is common sense. The common sense perceives information such as image, taste, sound and the like in objects through the five senses and combines this information with each other. The definition of this feeling in Islamic philosophy and neuroscience is a common definition. However, neuroscience refers to this sense as convergence zones. The specialization of convergence areas is that it establishes a link between the information obtained through the five senses about an object. Therefore, although there is a different name for combining the information of the senses in neuroscience and Islamic philosophy, but its definition and function are common. Of course, the direction of sharing is not limited to a mere definition, because the arguments of Islamic philosophers to prove the existence of common sense are still valid and neuroscience also confirms it despite the progress made in these sciences.Also, from the point of view of Islamic philosophy, the explanations of neuroscience about the areas of convergence are acceptable, but according to this philosophy, the findings of neuroscience only explain the material dimension of common sense perceptions. Because according to this philosophy, perception is not only a material phenomenon, but also an immaterial matter. Therefore, from the point of view of Islamic philosophy, especially Mullah Sadra's philosophy, although these explanations are acceptable, but perception happens after these stages, by the soul. Manuscript profile