Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 What is personality in Mulla Sadra's philosophical system? What is personality in Mulla Sadra's philosophical system? 293 320 1505 10.22061/orj.2020.1505 FA Maryam Ahmadi Visiting Lecturer, Faculty of Humanities, Zanjan University Sahar Kavandi Zanjan University Mohsen Jahed Professor of Islamic Philosophy and Theology, University of Zanjan Journal Article 2020 01 15 This study seeks to examine Mollasadra's perspective on the nature of personality; This is made possible by a new approach to Sadrian soul discourse and by basing on their general philosophical foundations, such as the "originality of existence", the "rationalization of existence" and ... The main question of this article is: How does Mulla Sadra explain her personality based on her philosophical system? In this regard, using the descriptive-analytical method, after summarizing and extracting the personality components from Mulla Sadra's works, Mulla Sadra's Philosophical-Ethical Personality Model as the first model of philosophical personality in the field of Islamic philosophy, is explained And it is provided. The results of this study are: To present a model of human existential personality in a longitudinal graph three times: General (as a factor in personality formation); Non-voluntary personality; and special voluntary personality. The first two levels are mainly the basic level of personality; What constitutes the shackle of the voluntary personality of man is the dominant and contemplative property of man; This rank of personality is the basis of human perceptions, actions, thoughts and intentions in this world and the criterion of belonging to the eagle and eagle, And also Khaddat in Janet and Narr is next in line, and the truth of the human personality is based on it. This study seeks to examine Mollasadra's perspective on the nature of personality; This is made possible by a new approach to Sadrian soul discourse and by basing on their general philosophical foundations, such as the "originality of existence", the "rationalization of existence" and ... The main question of this article is: How does Mulla Sadra explain her personality based on her philosophical system? In this regard, using the descriptive-analytical method, after summarizing and extracting the personality components from Mulla Sadra's works, Mulla Sadra's Philosophical-Ethical Personality Model as the first model of philosophical personality in the field of Islamic philosophy, is explained And it is provided. The results of this study are: To present a model of human existential personality in a longitudinal graph three times: General (as a factor in personality formation); Non-voluntary personality; and special voluntary personality. The first two levels are mainly the basic level of personality; What constitutes the shackle of the voluntary personality of man is the dominant and contemplative property of man; This rank of personality is the basis of human perceptions, actions, thoughts and intentions in this world and the criterion of belonging to the eagle and eagle, And also Khaddat in Janet and Narr is next in line, and the truth of the human personality is based on it.

https://orj.sru.ac.ir/article_1505_b50bef393929550cb85f6163200c1197.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 The mystical review of the relationship between being and perfection in Mullasadra’s philosophical style The mystical review of the relationship between being and perfection in Mullasadra’s philosophical style 321 345 1401 10.22061/orj.2020.1401 FA Fardin Jamshidimehr Faculty of Gonbad University Sayed Morteza Hosseini Shahroudi The Faculty of Ferdowsi University of Mashhad Journal Article 2020 07 20 All philosophical scholars in the Islamic world have ruled for the perfection of The Transcendent God and defects of other creatures and consider God as the just perfection and absolute perfection. But Sadr –ol-Motahlin believes that every existent is just perfection and no perfection of any creature can be denied. The view of Mulla Sadra has been met with two kinds of commentary from the Sadrai’s commentators that, of course, is the origin of these two interpretations of his own person. The first interpretation is that although all beings have all the perfections, but the way in which perfections are different and they have severity and weakness. The second interpretation, by denying this distinction, suggests the distinction between them in the hiding and appearing of perfections. The first interpretation is consistent with the system of modulation of existence and the second interpretation is more consistent with the look of existential unity and the system of modulation in the manifestations of existence. In this paper, which is provided by documentary and logical analysis, with the annulment of the first interpretation, the proof of the second interpretation is discussed. It also criticizes some of the contemporaries for reconciling these two interpretations. All philosophical scholars in the Islamic world have ruled for the perfection of The Transcendent God and defects of other creatures and consider God as the just perfection and absolute perfection. But Sadr –ol-Motahlin believes that every existent is just perfection and no perfection of any creature can be denied. The view of Mulla Sadra has been met with two kinds of commentary from the Sadrai’s commentators that, of course, is the origin of these two interpretations of his own person. The first interpretation is that although all beings have all the perfections, but the way in which perfections are different and they have severity and weakness. The second interpretation, by denying this distinction, suggests the distinction between them in the hiding and appearing of perfections. The first interpretation is consistent with the system of modulation of existence and the second interpretation is more consistent with the look of existential unity and the system of modulation in the manifestations of existence. In this paper, which is provided by documentary and logical analysis, with the annulment of the first interpretation, the proof of the second interpretation is discussed. It also criticizes some of the contemporaries for reconciling these two interpretations.

https://orj.sru.ac.ir/article_1401_ee705ab31bbf56b436e97d34055ec583.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 The Ontological Purposes as a Criterion for Classifying Types of Wisdom The Ontological Purposes as a Criterion for Classifying Types of Wisdom 347 374 1499 10.22061/orj.2021.1499 FA Yaser Taherrahimi Ph.D. student in Islamic Philosophy and Wisdom, Islamic Azad University, Central Tehran Branch Musa Malayeri Associate Professor, Department of Philosophy, Islamic Azad University, Central Tehran Branch, Tehran, Iran Journal Article 2020 02 16 One of the brightest points of view of Muslim scholars is their reflection on the criterion for distinguishing sciences. The popular opinion is that the purpose and subject as a criteria have been the tools for distinguishing between two or more sciences. This article answers two central questions in this regard. One is whether the criteria used by scholars to differentiate between sciences have an ontological origin or it had abstract origin. Another question is whether the answer to this question will have a significant effect on the philosophical issues. Studies of this article will shed light on three issues: First, scholars have used the end, not only as a criterion for distinguishing between two or more sciences, but also as a criterion for the large classification of sciences (theoretical and practical). Second, the end of all knowledge is not merely a non- factual value, but an existential end. Third, if the said end is existential and objective, the distinction between the various forms of wisdom is also objective and real, and this means that none of these sciences can play another role. One of the important results of the ontological approach in the division of sciences, especially in practical wisdom, is that the separation of home management from civil politics is a real separation and the rules and requirements of these two fields cannot be considered in another field. The virtues and perfections of the soul, the categories in society (civic wisdom), the categories in individual life (morality), and the categories in the family (home wisdom) can be studied. Thus, as much as individuality and individual life are genuine, family and community are also original, and this is contrary to the opinion of many late individualist thinkers. One of the brightest points of view of Muslim scholars is their reflection on the criterion for distinguishing sciences. The popular opinion is that the purpose and subject as a criteria have been the tools for distinguishing between two or more sciences. This article answers two central questions in this regard. One is whether the criteria used by scholars to differentiate between sciences have an ontological origin or it had abstract origin. Another question is whether the answer to this question will have a significant effect on the philosophical issues. Studies of this article will shed light on three issues: First, scholars have used the end, not only as a criterion for distinguishing between two or more sciences, but also as a criterion for the large classification of sciences (theoretical and practical). Second, the end of all knowledge is not merely a non- factual value, but an existential end. Third, if the said end is existential and objective, the distinction between the various forms of wisdom is also objective and real, and this means that none of these sciences can play another role. One of the important results of the ontological approach in the division of sciences, especially in practical wisdom, is that the separation of home management from civil politics is a real separation and the rules and requirements of these two fields cannot be considered in another field. The virtues and perfections of the soul, the categories in society (civic wisdom), the categories in individual life (morality), and the categories in the family (home wisdom) can be studied. Thus, as much as individuality and individual life are genuine, family and community are also original, and this is contrary to the opinion of many late individualist thinkers.

https://orj.sru.ac.ir/article_1499_a5414b7d3731a7cf2804c27fec5ab025.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Specialty of divine action and Avicenna's metaphysics Specialty of divine action and Avicenna's metaphysics 375 400 1406 10.22061/orj.2020.1406 FA Nafiseh Nojaba kharazmi univeasity, faculty of literature and humanities. philosophy group Mahdi Ghiasvand Department of philosophy,Faculty of literature and humanities, Kharazmi university Journal Article 2020 07 26 This paper is about the special divine action in the nature. In the contemporary philosophy of religion, the static view of Aristotelianism or Peripatetic school to the nature seems to be a barrier in the explanation of the special divine action. This paper has two definite goals. The first is to defend the consistency of Avicenna's philosophy with different interpretations of the term "special" in special divine action. The second goal is to answer this question: Is it possible to present an explanation of "specific action" based on Avicenna's philosophy, which has the necessary and sufficient components of a good answer? It seems the explanation of the nature and act of God in Avicenna's philosophy cannot provide that necessity and this sufficiency. The authors claim that the foundations of Avicenna's philosophy on the divine action can go beyond the mental meaning, provide the functional meaning, but are unable to realize the components of the special divine action in its objective sense. This paper is about the special divine action in the nature. In the contemporary philosophy of religion, the static view of Aristotelianism or Peripatetic school to the nature seems to be a barrier in the explanation of the special divine action. This paper has two definite goals. The first is to defend the consistency of Avicenna's philosophy with different interpretations of the term "special" in special divine action. The second goal is to answer this question: Is it possible to present an explanation of "specific action" based on Avicenna's philosophy, which has the necessary and sufficient components of a good answer? It seems the explanation of the nature and act of God in Avicenna's philosophy cannot provide that necessity and this sufficiency. The authors claim that the foundations of Avicenna's philosophy on the divine action can go beyond the mental meaning, provide the functional meaning, but are unable to realize the components of the special divine action in its objective sense.

https://orj.sru.ac.ir/article_1406_381d4f5f30dd6308df5ce78a8b9c63b7.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Systematic Analysis of Man's Existential Encounter with God in Mulla Sadra's Philosophy Systematic Analysis of Man's Existential Encounter with God in Mulla Sadra's Philosophy 401 422 1506 10.22061/orj.2021.1506 FA Abdollah Salavati Associate professor in Shahid Rajaee Teacher Training University Journal Article 2020 09 17 Mulla Sadra speaks of two interpretations of God: The Absolute and Comprehensive God of Names and the Manifest God with a specific name for each human being. The second view of God, according to Mulla Sadra, is a conceptual idol. The question that arises in this position is this: there is a gap between the absolute and all-encompassing God of names and the God who manifests with a specific name for each human being. What fills this gap? And what solution or solutions does Mulla Sadra offer in order to face a God free from any determination? The achievements of this research are as follows: In some positions, Mulla Sadra considers the analysis of God free from any determination and encounter with him in the intellect and considers the intellect to be responsible for filling the mentioned distance and not the position beyond the intellect; 2. Also, in his view, in positions of intuition and in some cases, the perfect man fills the mentioned distance, and in the light of the perfect man and following him, every human being can face the all-encompassing God of names and the all-encompassing God of "transcendence and presence" in the world. ; 3. In the analysis of the networks of human encounter with God, it can be said that the transcendental existential position prepares the ground for intuition, and the intuition in the next stage promotes the existential position, but what completes a network of relationships and components is the perfect human being. Mulla Sadra speaks of two interpretations of God: The Absolute and Comprehensive God of Names and the Manifest God with a specific name for each human being. The second view of God, according to Mulla Sadra, is a conceptual idol. The question that arises in this position is this: there is a gap between the absolute and all-encompassing God of names and the God who manifests with a specific name for each human being. What fills this gap? And what solution or solutions does Mulla Sadra offer in order to face a God free from any determination? The achievements of this research are as follows: In some positions, Mulla Sadra considers the analysis of God free from any determination and encounter with him in the intellect and considers the intellect to be responsible for filling the mentioned distance and not the position beyond the intellect; 2. Also, in his view, in positions of intuition and in some cases, the perfect man fills the mentioned distance, and in the light of the perfect man and following him, every human being can face the all-encompassing God of names and the all-encompassing God of "transcendence and presence" in the world. ; 3. In the analysis of the networks of human encounter with God, it can be said that the transcendental existential position prepares the ground for intuition, and the intuition in the next stage promotes the existential position, but what completes a network of relationships and components is the perfect human being.

https://orj.sru.ac.ir/article_1506_dd40eefb2090e7c76222555cf9d3d1e7.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 The study of the relationship of knowledge to perfection in human beings from the perspective of Sadr al-Motahallin The study of the relationship of knowledge to perfection in human beings from the perspective of Sadr al-Motahallin 423 446 1391 10.22061/orj.2020.1391 FA Mohmmad Javad Pshaie Abou-Alfazl Kiyashemshaki Journal Article 2020 07 18 Though Greek scholars must be considered as the first thinkers who describe the ultimate perfection of man in a philosophical language but Hakim Sadra Shirazi is one of the most prominent thinkers who have established a deep link between man's perfection and his cognition in a different, less historical analysis, In the same way that through the realization of knowledge in man, his ultimate perfection will also be realized. In this research, by dividing the powers of man into theoretical and practical reason and creating a direct relation between human perfection and the levels of his intellect, especially theoretical reason, Sadra's most important attempt to analyze perfection and how it is realized in humans is written in a descriptive analytical manner. The main question of research is what relationship is there between human perfection and his cognitive ability? And the hypothesis of the paper is that by dividing human forces into theoretical and practical reason and creating unity between man's perfection and his level of intellect, especially theoretical reason, the deep relation of perfection and science in man is revealed. The approach of this research is a descriptive analytical approach. Though Greek scholars must be considered as the first thinkers who describe the ultimate perfection of man in a philosophical language but Hakim Sadra Shirazi is one of the most prominent thinkers who have established a deep link between man's perfection and his cognition in a different, less historical analysis, In the same way that through the realization of knowledge in man, his ultimate perfection will also be realized. In this research, by dividing the powers of man into theoretical and practical reason and creating a direct relation between human perfection and the levels of his intellect, especially theoretical reason, Sadra's most important attempt to analyze perfection and how it is realized in humans is written in a descriptive analytical manner. The main question of research is what relationship is there between human perfection and his cognitive ability? And the hypothesis of the paper is that by dividing human forces into theoretical and practical reason and creating unity between man's perfection and his level of intellect, especially theoretical reason, the deep relation of perfection and science in man is revealed. The approach of this research is a descriptive analytical approach.

https://orj.sru.ac.ir/article_1391_852e4d338bb4aa641433273ce1dd3927.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 A reading on the ontological approach to the necessity of Imamate based on MullaSadra's philosophical foundations A reading on the ontological approach to the necessity of Imamate based on MullaSadra's philosophical foundations 447 466 1396 10.22061/orj.2020.1396 FA Abedin Darvishpour Mehrdad Amiri Habib Hatamikankabood Journal Article 2020 07 19 In Shiite culture besides the knowledge of monotheism, prophecy and resurrection, no principle reaches to the importance of the principle of Imamate. Sadr al-Mutallin as a Shi'ite theologian, based on reasoning and intuition has studied the dimensions of the Imamate problem in his most important philosophical and theological works. Based on his philosophical foundations, he studies the position of the Imam in the hierarchy of being, explaining the relationship between God, the perfect man and the universe on the basis of the essence and essence of existence, and using an ontological approach based on the rule of Ashraf, ascending and descending arches. And the substantive movement proves the necessity of the Imam's existence and introduces the Imam through the virtues of the right to the possibilities and determines his position on the basis of the continuity and continuity of the divine grace. This research attempts to describe and explain the necessity of Imamate in transcendent wisdom based on its philosophical and ontological principles with a descriptive-analytical approach. In Shiite culture besides the knowledge of monotheism, prophecy and resurrection, no principle reaches to the importance of the principle of Imamate. Sadr al-Mutallin as a Shi'ite theologian, based on reasoning and intuition has studied the dimensions of the Imamate problem in his most important philosophical and theological works. Based on his philosophical foundations, he studies the position of the Imam in the hierarchy of being, explaining the relationship between God, the perfect man and the universe on the basis of the essence and essence of existence, and using an ontological approach based on the rule of Ashraf, ascending and descending arches. And the substantive movement proves the necessity of the Imam's existence and introduces the Imam through the virtues of the right to the possibilities and determines his position on the basis of the continuity and continuity of the divine grace. This research attempts to describe and explain the necessity of Imamate in transcendent wisdom based on its philosophical and ontological principles with a descriptive-analytical approach.

https://orj.sru.ac.ir/article_1396_0321ff4e2e9203175cbdc746de0430fd.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Applying Hermeneutic Phenomenology Method in Revealing the Essence of Beauty: Naghshe Jahan square Applying Hermeneutic Phenomenology Method in Revealing the Essence of Beauty: Naghshe Jahan square 467 497 1397 10.22061/orj.2020.1397 FA Samaneh Emami faculty of architecture Vida Norouz Borazjani Associate Professor, Faculty Member, Department of Architecture, Faculty of Architecture & urban planning, Islamic Azad University, central Tehran branch Mohammad Javad Safian Isfahan University Journal Article 2020 07 19 The question of the essence of beauty and how the ancient architectural spaces of this land are revealed to their audiences as beautiful works is an important question that has always been of interest to scholars and thinkers in this field. This study is intended to rethink this issue from a different perspective, yet more fundamental. By formulating and applying Heidegger's phenomenological method of thinking, we strive to take the path of greater revelation and a deeper reflection on the essence of beauty in one of the beautiful architectural spaces of the past. In this regard, the illumination of the aesthetic essence is achieved not by conceptual thinking but by reference to the architectural work itself. We read the naghshe jahan square as one of the most beautiful works of Isfahan in the Safavid era to answer the question that how does naghshe jahan square manifest itself in the emotions and aesthetic experience of its audience? Finally, the interpretation of the audience's aesthetic experiences revealed for the audiences some elements, including freewill, consolatory, sanctity, honesty, spirituality, life, illumination, novelty, and logic, which represents that the naghshe jahan square is being revealed to the audiences as an artistic, humane, naturalistic, functional, ethical and memorable work and creates a beautiful and enjoyable experience for them. The question of the essence of beauty and how the ancient architectural spaces of this land are revealed to their audiences as beautiful works is an important question that has always been of interest to scholars and thinkers in this field. This study is intended to rethink this issue from a different perspective, yet more fundamental. By formulating and applying Heidegger's phenomenological method of thinking, we strive to take the path of greater revelation and a deeper reflection on the essence of beauty in one of the beautiful architectural spaces of the past. In this regard, the illumination of the aesthetic essence is achieved not by conceptual thinking but by reference to the architectural work itself. We read the naghshe jahan square as one of the most beautiful works of Isfahan in the Safavid era to answer the question that how does naghshe jahan square manifest itself in the emotions and aesthetic experience of its audience? Finally, the interpretation of the audience's aesthetic experiences revealed for the audiences some elements, including freewill, consolatory, sanctity, honesty, spirituality, life, illumination, novelty, and logic, which represents that the naghshe jahan square is being revealed to the audiences as an artistic, humane, naturalistic, functional, ethical and memorable work and creates a beautiful and enjoyable experience for them.

https://orj.sru.ac.ir/article_1397_a48de624274f33d4a99d13f810647910.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Logotherapy, from Theory to Practice from Frankl' s Point of View Logotherapy, from Theory to Practice from Frankl' s Point of View 499 522 1518 10.22061/orj.2021.1518 FA Najaf Tahmasbipour Associate Professor, Department of Educational Sciences and Psychology, Faculty of Humanities, Shahid Rajaee Teacher Training University Journal Article 2020 05 13 The purpose of this study was to investigate the meaning therapy from Victor Frankl's point of view and the study method was descriptive and documentary. In examining the philosophy of the meaning of life, Frankl found that he not only considered the physical and psychosocial aspects necessary for human life, but also believed that, by seeking objective and personal goals appropriate to a comprehensive purpose in life, the ultimate meaning of life can be understood. Based on the numerous evidences in this research, the effectiveness of meaning therapy is mainly based on helping the will to live meaningfully. On the other hand, the methods used in semantic therapy by Frankel are used as a special therapy in response to the sense of meaninglessness or in the framework of an eclectic approach as a complement to other types of interventions to treat a variety of psychiatric disorders. The purpose of this study was to investigate the meaning therapy from Victor Frankl's point of view and the study method was descriptive and documentary. In examining the philosophy of the meaning of life, Frankl found that he not only considered the physical and psychosocial aspects necessary for human life, but also believed that, by seeking objective and personal goals appropriate to a comprehensive purpose in life, the ultimate meaning of life can be understood. Based on the numerous evidences in this research, the effectiveness of meaning therapy is mainly based on helping the will to live meaningfully. On the other hand, the methods used in semantic therapy by Frankel are used as a special therapy in response to the sense of meaninglessness or in the framework of an eclectic approach as a complement to other types of interventions to treat a variety of psychiatric disorders.

https://orj.sru.ac.ir/article_1518_a5508396d0b390a0176b7913f6c7c7bc.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Avecina View of the Role of Speculation and Practice in Human Happiness Avecina View of the Role of Speculation and Practice in Human Happiness 523 548 1507 10.22061/orj.2021.1507 FA Abbas Ali Mansouri Faculty Member of the Razi University Philosophy Department Journal Article 2019 03 19 Responding to the question requires an understanding of the nature of happiness in the view of Ibn Sina.Avicenna considers enjoyment the nature and essences of happiness. Therefore’ he often begins the debate of happiness from the debate of enjoyment. However Avicenna’s aim in the definition of happiness is not absolute enjoyment, but he means the extreme kind of enjoyment (i.e. intellectual enjoyment). Here the meaning of the theory is Theory Reason Practical and the meaning of action is Morality. He in the comparison between the shares of thought and practice believes that although both (thought and practice) are effective in human happiness, the real happy person is the person who has reached the perfection in both aspects, but he does not regard their share equal and places the importance on the effect of thought. He believes that the role of practice in human happiness is not positive (i.e. ethical acts do not have independent importance. Priority of thought, from the perspective of Avicenna, refers to his anthropological foundations and his definition of the nature and essence of happiness. Responding to the question requires an understanding of the nature of happiness in the view of Ibn Sina.Avicenna considers enjoyment the nature and essences of happiness. Therefore’ he often begins the debate of happiness from the debate of enjoyment. However Avicenna’s aim in the definition of happiness is not absolute enjoyment, but he means the extreme kind of enjoyment (i.e. intellectual enjoyment). Here the meaning of the theory is Theory Reason Practical and the meaning of action is Morality. He in the comparison between the shares of thought and practice believes that although both (thought and practice) are effective in human happiness, the real happy person is the person who has reached the perfection in both aspects, but he does not regard their share equal and places the importance on the effect of thought. He believes that the role of practice in human happiness is not positive (i.e. ethical acts do not have independent importance. Priority of thought, from the perspective of Avicenna, refers to his anthropological foundations and his definition of the nature and essence of happiness.

https://orj.sru.ac.ir/article_1507_9e3f74f9a06726d56c61164d9008c3bd.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 Death in the View of Tolstoy and Heidegger Death in the View of Tolstoy and Heidegger 549 570 1511 10.22061/orj.2021.1511 FA Fatemeh Bakhtiari Assistant Professor of Philosophy, Razi university, Iran Journal Article 2020 02 04 Death has always been human’s concern. Tolstoy has especially explained the result of his meditations on death as a novella in The Death of the Ivan Ilych. Heidegger who has dealt with philosophical debate on death in Being and Time, pointed to Tolstoy’s The Death of the Ivan Ilych in a note on Being and time. The Death of the Ivan Ilych was apparently a great step forward in the debate of death from the humanistic point of view which has later been considered and explained as one of the aspects of human being and completed by Heidegger. Thus, it seems that the study of death in the view of Tolstoy and comparing with Heidegger’s view is very useful. Hence, in this essay the attitudes of Tolstoy and Heidegger were first explained and then the attitudes of Tolstoy and Heidegger were compared and explained. It has finally been followed that in The Death of the Ivan Ilych, Tolstoy has described two approaches to death: authentic and inauthentic. The approaches which have been developed by Heidegger and led to describing two kinds of life: authentic and inauthentic. Death has always been human’s concern. Tolstoy has especially explained the result of his meditations on death as a novella in The Death of the Ivan Ilych. Heidegger who has dealt with philosophical debate on death in Being and Time, pointed to Tolstoy’s The Death of the Ivan Ilych in a note on Being and time. The Death of the Ivan Ilych was apparently a great step forward in the debate of death from the humanistic point of view which has later been considered and explained as one of the aspects of human being and completed by Heidegger. Thus, it seems that the study of death in the view of Tolstoy and comparing with Heidegger’s view is very useful. Hence, in this essay the attitudes of Tolstoy and Heidegger were first explained and then the attitudes of Tolstoy and Heidegger were compared and explained. It has finally been followed that in The Death of the Ivan Ilych, Tolstoy has described two approaches to death: authentic and inauthentic. The approaches which have been developed by Heidegger and led to describing two kinds of life: authentic and inauthentic.

https://orj.sru.ac.ir/article_1511_49d8bfc1a2ad77ab9da1953f386c1880.pdf

Shahid Rajaee Teacher Training University Journal of Ontological Researches 2345-3761 9 18 2021 02 19 The emergence of Human in the industry (A Philosophical approach about The emergence of Human in the industry and appearance of Industrial body) The emergence of Human in the industry (A Philosophical approach about The emergence of Human in the industry and appearance of Industrial body) 571 594 1510 10.22061/orj.2021.1510 FA Ahmad Shahgoli Institute of Wisdom and Philosophy of Iran Journal Article 2019 07 05 In this study, the relationship between the Industry and makers and emergence of human in the Industry is discussed with a philosophical approach and rational method. Accordingly, man manifests through Industry and the Industry is the kind of human action that is the extension of human existence. The following seven courses are suggested to explain how the man emerged through the Industry.1. The causal emergence of the man,2. The scientific emergence of the man,3. The ultimate emergence of the man,4. The Wisdom emergence of the man, 5. The voluntary emergence of the man,6. The practical emergence of the man,7. The quality emergence of the man.These cases are chiefly relevant to the emergence of the man through Industry. The author regards Industry existence to be an “artificial body” as much as a “natural body” is, based on his explanation of the relationship between the man and the Industry. The association between the “artificial body” and the “natural body” assissts us to understand some of the issues surroudning Industry and the technology. The “artificial body”, like the “natural body” has certain requirements that force to human beings. In this study, the relationship between the Industry and makers and emergence of human in the Industry is discussed with a philosophical approach and rational method. Accordingly, man manifests through Industry and the Industry is the kind of human action that is the extension of human existence. The following seven courses are suggested to explain how the man emerged through the Industry.1. The causal emergence of the man,2. The scientific emergence of the man,3. The ultimate emergence of the man,4. The Wisdom emergence of the man, 5. The voluntary emergence of the man,6. The practical emergence of the man,7. The quality emergence of the man.These cases are chiefly relevant to the emergence of the man through Industry. The author regards Industry existence to be an “artificial body” as much as a “natural body” is, based on his explanation of the relationship between the man and the Industry. The association between the “artificial body” and the “natural body” assissts us to understand some of the issues surroudning Industry and the technology. The “artificial body”, like the “natural body” has certain requirements that force to human beings.

https://orj.sru.ac.ir/article_1510_3cd1d48e74fda18c62e5f5abdc94e236.pdf