Abstract:
One of the famous philosophical systems in Islamic world is Molla Sadra’s transcendent
philosophy.Through reconciling theperipatetic, illuminist and mystical intellectual currents
he drew up anew schemeand anew discourse in the sphere of thought. Transcendent
philosophy has several bases on which some problems are unraveled.One of the difficult
problems of human thought is constancy or alteration of the substance of soul; the various
views are expressed about this; some believe to its being constant and bring several
arguments. Sadra lays the foundations of new discourse in this field. He believes that the
soul is in the first instance material and reaches gradually an incorporeality. In this article
we have read first the characteristics of transcendent philosophy and then we have a glance
to its anthropological foundations especially the problem of substantial movement;
subsequently we have stated Sadra’s arguments in proving the movement in the soul
substance and at the end it has been evaluated and criticized some arguments.
Machine summary:
In this article we have read first the characteristics of transcendent philosophy and then we have a glance to its anthropological foundations especially the problem of substantial movement; subsequently we have stated Sadra’s arguments in proving the movement in the soul substance and at the end it has been evaluated and criticized some arguments.
Original Article: Received 15 Nov. 2015 Accepted 22 Sep. 2015 Published 27 Dec. 2015 Keywords: Sadra, soul, substantialmovement, material, abstract, transcendent philosophy Introduction The knowledge of soul is one of the most long-lasting problems of human mind.
98) Nature of movement in Molla Sadra's philosophy finds another sense, just incompatible with the peripatetic one.
The truth of movement for Sadra consists in the gradual contingence or occurring or going out from potentiality to actuality that occurs in the existence of material thing not in its nature.
Molla Sadra for proving the movement in substance of material things brings a number of reasons (Sadroddin Shirazi, 2004: p.
Second, from the acceptance of the soul we came to materialityof it and the knowledge of material things is not intuitive but is empirical, thus a mechanism that Sadra states for the substantial movement of soul has not a logical support.
In other words, this is clear that thepredecessors’ explanation of soul is not satisfactoryand Molla Sadra's statement can open the way, but his reasons are not satisfying.
Lectures onthe union of the intelligent and the intelligible, Institute of Sadra’s Islamic philosophy, Teheran, 1987.