Essays in Philosophy of Religion (Jostarhaye Falsafeh Din)

The world of meaning according to Mulla Sadra in the light of the distance of existence and knowledge

Document Type : Original Article

Authors

reza mesdaghibahari 1
abdollah salavati 2
tajbakhsh fanarian 3
alireza darabi 4

1 PhD student in the field of Islamic philosophy and theology, Faculty of Law, Theology and Political Sciences, Science and Research Unit, Islamic Azad University, Tehran, Iran

2 Professor, Department of Theology and Islamic Studies, Faculty of Humanities, Tarbiat University, Shahid Rajaei -Supervisor and author responsible for the article

3 Associate Professor of Performing Arts Department, Faculty of Performing Arts and Music, University of Tehran - Consultant

4 Assistant Professor, Department of Philosophy, Faculty of Law, Theology and Political Sciences, Islamic Azad University, Science and Research Unit - Consultant

Abstract
Sages, philosophers and mystics did not summarize existence only in the external worlds and the appearances of the phenomena, therefore they also went on to describe and explain the inner meanings of the phenomena of the world. Therefore, reliable philosophical sources and countless articles and researches have come out to investigate the relationship between epistemology and ontology and the two-way relationship between man and the world. Researches such as: levels and degrees of existence, the truth of human existence levels, knowledge as existence, Mulla Sadra's theory of knowledge, and countless other works. But in Mulla Sadra's philosophy, we can find another narrative, a narrative that asserts that objective truths are outside of us, truths that are inside of you, and from two parallel worlds of humanity and the universe. Therefore, this research has presented a unique interpretation of two parallel worlds and the correspondence between human beings and the universe in accordance with the levels of sensual perceptions with the levels of the worlds of existence. From this point of view, man is a comprehensive of all facts and levels of existence. Therefore, the human thirst for knowledge has always been a stimulus to understand the secrets of existence to reveal the path of knowledge and understanding and what the worlds are, from appearance to meaning. Therefore, in Sadra Shirazi's statement, the knowledge of the world of matter is what frees man from getting lost in the worlds of existence. Because therefore the human soul has the ability to understand the material world first. But by going through a higher level and gradually improving, he finds the ability to perceive subtle forms, and by discovering higher meanings and going through spiritual levels, he reaches intellectual perception. Aristotle also considers the human soul two times in the Etiology: the rational man and the emotional man. Therefore, the view of the philosophers affected by these perceptual levels has led to the discovery and how to realize the knowledge of the human soul and the analysis of the levels of the world. Because there is a relationship between sensory evidence and imaginary form, which leads to rational perceptions based on Sadra's wisdom. Therefore, one of the most important epistemological interpretations of the phenomena of the world in Sadra's wisdom is the correspondence between the world and humanity, which in a circular movement of transcendence in existence and knowledge leads to the correspondence of the three general ecstasies of matter, example, and reason with the carnal senses of sense, imagination, and reason. Therefore, self-knowledge is needed to discover the worlds of the mind and the object. Because the most hidden system of the world can be searched in the human being, because it is one of the fruits of self-knowledge of ontology. Therefore, knowing the hidden worlds depends on knowing oneself, and knowing the levels of existence is affected by knowing our own inner mentalities. And because: lack of self-awareness and lack of self-care keeps a person away from the pure truth and the right path, it is necessary to strive in the sense of spirituality to achieve the meanings of knowledge with a correct understanding of the inner and outer self. On this basis, Descartes raises doubts about himself in such a way as to achieve self-knowledge and thinking in the direction of ontology. Therefore, Sadrul Matalhin Shirazi considers divine attention and everything he sees as an example of the worlds of meaning. And this knowledge is dependent on the level of human knowledge. Each of which has an effect on the other. Therefore, the levels of existence are involved in the growth of levels of self-knowledge. Therefore, in the light of the existential order of man, he finds the true meaning of the worlds of existence, which is not possible to describe the creations on the surface, and the concepts and meanings of the world of knowledge are obtained for the soul. On the other hand, due to the cognitive evolution of the existential levels of the soul, transcendence and the discovery of the secrets of existence are achieved through the higher levels, which are the natural and inherent needs of the human soul. Therefore, the comprehensive knowledge of the worlds of existence will lead to the exaltation of man in the levels of the soul, so the existential order of the soul will cause man to reflect on how to know and then acquire the meanings of knowledge. And the acquisition of the same high knowledge now leads to the abundance and exaltation of the sensual existence and transforms the existence in the light of cognitive knowledge.

Keywords

existence
knowledge
the world of meaning
MullaSadra
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