Transcendent Philosophy

About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incor-porate the teachings of Islamic philosophy into paradigmatic elements for the produc-tion of a new type of human science. In the meantime, the ideas emphasize the distinc-tive features of transcendental wisdom, such as the doctrine of the originality of exis-tence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcen-dental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from tran-scendental wisdom. Examine the present claim through reference to the works of tran-scendental wisdom, and it becomes clear that the teachings of the transcendental wis-dom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of estab-lishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.

Iran’s Revolution has been to date analyzed with a variety of theories, but the gap in the presentation of a native theory for its analysis has been always felt. Given the significance of this subject, the present paper attempts to shed some light on the capacities and position of transcendent philosophy in the analysis of the Islamic Revolution of Iran. In doing so, an attempt was made to theoretically assess the capacity of transcendent philosophy and its impact on the Islamic Revolution, as well as reviewing the literature and background of the subject matter and certain cultural theories regarding the Islamic Revolution of Iran and their deficiencies in the elucidation of this phenomenon. As with existentialism, the gradation of existence, the substantial motion, as well as the special look of this school at human being and society, the theoretical dimensions of the transcendent philosophy has given rise to a critical perspective on the status quo. Additionally, a comprehensive perspective on philosophical, jurisprudential, mystical, sociological, etc. dimensions has been stressed, which paves the way for the analysis of the Islamic Revolution.

Panpsychism in philosophy of mind is the view that mentality is fundamental and ubiquitous in the natural world. The view has a long and venerable history in philosophical traditions -both East and West- and has recently enjoyed a revival in analytic philosophy. Thus, in conjunction with the widely held assumption that fundamental things exist only at the micro-level, panpsychism entails that at least some kinds of micro-level entities have mentality, and that instances of those kinds are found in all things throughout the material universe. We can see something like this in Mulla Sadra's Transcendent Philosophy. Mulla Sadra claims that all things enjoy some kind of intelligence and understanding. On the other hand, many verses of the Holy Qur'an either explicitly or implicitly assert the presence of understanding and intelligence in all things. In this article, I will explain all three issues (Panpsychism, Mulla Sadra's view, and relevant verses of the Holy Qur'an), then I will make it clear that Mulla Sadra's view and Qur'anic statements are consistent with at least some versions of the Panpsychism.