https://orj.sru.ac.ir/ Journal of Ontological Researches en daily 1 Fri, 20 Feb 2026 00:00:00 +0330 Fri, 20 Feb 2026 00:00:00 +0330 https://orj.sru.ac.ir/article_2463.html By studying theological and philosophical approaches, it becomes clear that Islamic theologians and philosophers have offered diverse explanations regarding God 's "coexistence" with creatures. Both Islamic theologians and philosophers have, to the best of their abilities, taken steps to clarify this religious issue. Some groups have emphasized the dissimilarity between God and creatures while others have highlighted their affinity. Theologians have denied any existential coexistence between them, decreeing an intrinsic separation. They have offered various interpretations of "coexistence" in the verse "and He is with you wherever you are," understanding this "coexistence" as the scientific coexistence. All Islamic theologians – Ash'arites, Mu'tazilites, and Imamias – concur on this belief. In explaining God's scientific coexistence theologians employ arguments of creation's perfection and the arguments of power and free will. They generally consider God's scientific coexistence as subordinate to His power. However, based on the principles of Transcendent Theosophy, coexistence is subordinate to existence, and existence is synonymous with knowledge. Mulla Sadra does not merely rely on the scientific coexistence mentioned in theologians' statements; instead, he elaborates the relationship between God and the world by introducing existential and qayumi coexistence. This article, using a descriptive-analytical method and a comparative approach, seeks to analyze and reflect upon the issue of divine coexistence with creatures from the perspective of Islamic theologians and Transcendent Theosophy, in order to reveal the intellectual similarities and differences between these two intellectual currents. https://orj.sru.ac.ir/article_2474.html Daniel Dennett, a prominent contemporary philosopher, has significantly influenced modern scholarship on religion through his naturalistic and evolutionary approach, particularly in his book Breaking the Spell. The present article offers a critical and systematic analysis of Dennett’s naturalistic study of religion. Using a descriptive-analytical method, the study precisely elucidates Dennett’s views on the evolutionary origins of religion, the mechanisms underlying its persistence, and his evaluation of religion’s benefits and harms. The findings suggest that Dennett’s emphasis on the necessity of a scientific investigation into religion and his focus on uncovering its cultural and psychological mechanisms are of considerable value. Nevertheless, his naturalistic approach faces substantial challenges, including his categorical denial of any transcendent origin of religion, his frequent conflation of the causes of religious inclination with the origins of religion itself, his generalizations regarding the consequences of religion without accounting for inter-religious differences, and his reductionist tendencies in explaining complex religious phenomena. This critical analysis contributes to a deeper understanding of the limitations and potentials of a naturalistic approach to the study of religion, paving the way for more constructive dialogue between scientific and theological perspectives, and aiding scholars in more nuanced evaluations of contemporary theories. https://orj.sru.ac.ir/article_2448.html The present study employs a descriptive-analytical method with a qualitative content analysis approach to examine the ontological status of silence in the thought of Thomas Merton, the 20th-century Christian monk and writer. It analyzes its functions across three dimensions: ontological, psychological, and social. From Merton’s perspective, silence is not merely the absence of sound but rather the 'language of God' and the matrix of creation, rooted in Christian theology.At the ontological level, silence is interpreted as a paralinguistic reality, antecedent to the 'Word' (Logos) and sovereign over existence, with its ultimate destination being union with God.On the psychological level, silence is the condition for discovering the 'true self' and shedding the 'false self'—a process Merton terms the 'baptism of silence.'At the social level, silence serves both as a means of authentic communication, fostering empathy and primordial human unity, and as a form of resistance against the 'violence of speed' and consumerism in the modern era. By integrating Christian tradition, Eastern mysticism, and a critique of modernity, Merton presents silence as a path to personal transformation and social reform.In Merton’s thought, silence functions both as a conduit for mystical union with the source of being and as a strategy for confronting the identity and cultural crises of the contemporary world. The findings suggest that a re-examination of Merton’s ideas can offer an approach to spiritual living in the modern age and a framework for interreligious dialogue. https://orj.sru.ac.ir/article_2450.html Understanding Islamic architecture requires recognizing the behavioral pattern of the believer in a place in order to gain grace. Calling to the congregation and preaching the good news of attracting divine mercy and blessing shows the importance of building mosques and paying attention to revelational symbols.how the most important cognitive principle of "unity in plurality" is manifested in the dome of Imam Hussein and the Sheikh Lotfollah is the issue of this article. The findings show that the entirety of the space and its components have been adjusted and adapted for its purpose. In addition to the circular geometry system, the presence of spiritual inscriptions and abstract motifs, spatial hierarchy, depth, and centrality in the most important part of the sacred space are the unifying elements of architecture. The direction of the Qibla has polarized the space and created a linear-value axis, which is seen in the holy shrine of Imam Hussein in the manifestation and repetition of the mention of the glory of "Allah" in the center and middle of the inscriptions and along this axis. In the behavioral pattern of the pilgrim to gain knowledge, the place is the place of reciting the Ashura pilgrimage so that the intercession of Hussein and the position of "the step of truth" along with Imam Hussein and his companions in the divine court are provided with sustenance. the feeling of becoming one with the group and transforming the static space into a memorable and dynamic space has been well done. https://orj.sru.ac.ir/article_2449.html Political commitment to the political system by the people is one of the important keywords of political thought. To what extent and under what conditions is political commitment to a government reasonable? Although this concept is considered an invention of modern thought in the conventional view, by reflecting on the philosophical tradition of the East of the Islamic world, especially Suhrawardi, it is shown that Suhrawardi has a philosophical theory about this concept. To explain his purpose, the author has tried to first explain Suhrawardi's philosophical theory on human authority, which is the theoretical background for explaining the concept of rebellion in his political thought, using a descriptive-analytical method. And then, based on the concept of rebellion, he reveals how he analyzes rebellion with respect to the light and rational structure of the world and, in connection with its connection to dark politics, considers it a natural product of political decadence, and also considers the continuation of the rebellion of the subjects as a cause of chaos and continuation of political decadence. Therefore, by separating cosmic leadership and political leadership to refine the concept of rebellion, he interprets it as a theoretical rebellion that is supposed to pave the way for practical policy change. https://orj.sru.ac.ir/article_2445.html Analysis and Criticism of the Process of Knowing God from the Perspective of Allama Tabataba'i in the First Sermon of Nahjul-BalaghaAbstractThe present study aims to answer the main question "How is the process of knowing God from the perspective of Allama Tabataba'i in the first sermon of Nahjul-Balagha analyzed and criticized?" and, after collecting relevant data, analyzes and criticizes Allama's explanation using a descriptive-analytical method. In addition to explaining Allama's words in detail, analyzes them from a philosophical perspective and compares them with other verses and narrations in this field. It has concluded that Allama, by explaining five steps - knowledge, affirmation, monotheism, sincerity, and negation of attributes - has developed a practical and operational path for knowing God Almighty based on the first sermon of Nahjul-Balagha. Despite criticisms of the details of this process, overall this process has been useful and effective in organizing the journey of man from the initial and even polytheistic stages of monotheism to its highest levels. https://orj.sru.ac.ir/article_2461.html The current paper, using a descriptive and critical analysis method, seeks to examine Mulla Sadra's attempt to respond to two antinomies concerning motion. The first antinomy, which is considered by antinomy-believers as an a posteriori reason for the realization of contradiction, by focusing on the issue of motion, intends to express that existence and non-existence in the subject of motion become contradictorily intermingled. The second antinomy, which is in fact a challenge between Avicenna and Sadra—although it does not lead to antinomy-belief—by analyzing the issue of time, seeks to question the very existence of motion as an external reality. The examination of Mulla Sadra's works indicates that regarding the first antinomy, by adhering to the various aspects of non-existence and not considering a specific اعتبار (e'tebar - consideration) of it as being opposed to existence, he has set forth a way to answer this enigma and has extricated this problem from the antinomy-believing impasse, and concerning the second antinomy, by explaining his specific view of two meanings of motion (tavassoti and ghat'i - intermediate and decisive) and accepting motion in the sense of ghat' as an external reality that is continuous and gradually occurring, he has answered the question. Overall, Sadra has attempted, by providing rational preliminaries, to clear his philosophy of contradiction in both cases. https://orj.sru.ac.ir/article_2447.html In Islamic philosophical discourse, the use of certain quantitative and qualitative attributes in reference to God is customary. Among these expressions are terms such as "intensity of existence" and "infinity." A commonly cited phrase among philosophers is that God is "beyond what is infinitely intense, in duration, and in number."Careful consideration of the meanings and usage of these terms raises the question: Is the use of such expressions in reference to God and immaterial beings acceptable? And if such usage is valid and acceptable, how should it be properly interpreted?An analysis of the meanings and uses of these expressions suggests that terms like "intensity of existence," "intensity of generosity," and "infinity," when used as attributes of God, are not philosophically sound. Even if we wish to attribute these qualities to God's actions, they can only be meaningfully applied in the context of mediated, material creation. However, when it comes to the Divine Essence itself, attributes like "intensity of existence" are not meaningful.Likewise, in the case of attributing the term "infinity" to God, such usage is not philosophically valid when understood in a quantitative or qualitative sense. It would be considered a philosophical error—unless we interpret "infinity" not in a quantitative or qualitative sense, but in a negative sense, i.e., as being beyond quantity and quality and as having no limits. In that case, such an attribution to the Absolute Being is valid and meaningful. https://orj.sru.ac.ir/article_2454.html AbstractOne of the most prominent Muslim intellectuals who, under the influence of Christian Orientalists, has theorized in the field of religious and Quranic studies and research in recent decades is the Algerian-French thinker, Mohamed Arkoun. This research seeks to examine the influence of Christian Orientalists on Arkoun's thoughts. Therefore, in this article, an attempt has been made to examine and criticize Arkoun's influence on Christian Orientalists in concepts such as revelation, the collection of the Quran, distortion, stories of the Quran, and rejection of traditional interpretations, using a descriptive-analytical method. In this regard, by examining Arkoun's influence on Christian Orientalists in the field of Quranic studies, the following results were obtained: he believes in the religious experience of revelation, the lack of collection and organization of the Quran during the time of the Prophet (PBUH), distortion, the mythological nature of stories, and the ineffectiveness of traditional interpretations of the Quran; which contradicts rational arguments and proof of God's wisdom and the sacredness of the Holy Quran.Accordingly, there is no alignment between Arkon's view on the aforementioned issues and the Quran, and it is incompatible with the teachings of the Quran. https://orj.sru.ac.ir/article_2472.html The science of letters (ʿilm al-ḥurūf), as an ancient branch of esoteric disciplines in Islamic mysticism, has always been situated between two opposing poles of mystical endorsement and rational-theological rejection. The main problem of this study is to determine the epistemic status of this science within the structure of Islamic knowledge, especially in relation to the tension between reason and intuition. Accordingly, the aim of the article is to provide an analytical examination of both affirmative and critical approaches to the science of letters and to clarify the scope and limits of its epistemic validity. Employing an analytical–comparative method and drawing on textual and documentary sources, the study first expounds the ontological and symbolic foundations of the science of letters in the thought of mystics such as Ibn ʿArabī, Sayyid Ḥaydar Āmulī and Imam Khomeini, and traces its historical development and spiritual functions. It then analyzes the main philosophical and theological critiques advanced in modern scholarship. The findings indicate that, despite methodological challenges such as reliance on individual intuitions and the lack of clear criteria for verification, the science of letters constitutes a complex and multilayered structure within Islamic mysticism, in which religious experience, symbolic language and esoteric exegesis play a central role. https://orj.sru.ac.ir/article_2462.html The butterfly effect, which originated from the famous parable “Does the flap of a butterfly’s wings in Brazil set off a tornado in Texas?” is originally a scientific concept in the field of meteorology, referring to the notion that very small changes can lead to large consequences. Although this idea was proposed within the scope of mathematical sciences, it has the potential to be reinterpreted at a philosophical level and find a broader meaning. This research, using a descriptive-analytical method and a philosophical approach, attempts to take the butterfly effect beyond the level of a scientific example and reinterpret it in light of the foundations of transcendent Theosophy. The findings of the research show that within the framework of Sadrian ontological foundations, the butterfly effect does not simply express "sensitivity to initial conditions", but can be considered as a sign of the continuity and unity of the universe; based on this meaning, every act and event, however small and minor, can play an important role in the overall system of existence. The consequences of this rereading appear on several levels: ontological and epistemological and ethical and narrative level, Finally, in the light of this reinterpretation, the butterfly effect expands from a limited scientific concept to a theological philosophical principle, and by implying a metaphysical and ontological meaning, it implies a novel and profound theme of the world's unity and the contagion of existential influences. https://orj.sru.ac.ir/article_2471.html The aim of this research is to analyze the "rhizomatic" thought in the thought of the French philosopher Gilles Deleuze. For this purpose, the qualitative research method of discourse analysis by Laclau and Mouffe has been used. The scope of the research has been limited to sources in which Deleuze's rhizomatic philosophy has been considered. To achieve this purpose, the purposive sampling method has been used, and the five stages of discourse analysis by Laclau and Mouffe have been used for the method of data analysis. The data collection tool includes first-hand sources that have directly explained the concept of rhizome. To evaluate and validate the research, the perspective of experts in the field of philosophy of education was used to provide assurance to the research. The research findings indicate that the idea of rhizome is in contrast to the idea of tree. Following this contrast, the rhizome is formulated with features such as connectionism, deterritorialization, non-signifying rupture, nomadism, becoming, and so on. https://orj.sru.ac.ir/article_2473.html The present study aims to explore the ontological foundations of cognitive-behavioral therapy (CBT) theory and analyze the philosophical assumptions underlying this psychotherapy approach. This study was conducted with a qualitative approach and a documentary-analytic method, using conceptual analysis and comparative interpretation of psychological and philosophical texts. The findings show that Stoic philosophy, existentialism, and Zen Buddhism have had the greatest influence on the formation of the ontological foundations of the pioneers of cognitive therapy. Key components of these foundations include the denial of the origin of existence, the denial of abstract and immaterial entities, and the conception of the world and creation as a purposeless phenomenon. Such assumptions, especially in conjunction with the existentialist perspective, create a significant gap between cognitive therapy and the divine perspective in Islamic thought and create limitations in a comprehensive understanding of the meaning of life and human existence. This research emphasizes the necessity of a critical rereading of psychotherapy theories from an ontological perspective and highlights the importance of philosophical analysis of the foundations for a deeper understanding of human experience. https://orj.sru.ac.ir/article_12556.html ما برای بررسی این ادعا می‌خواهیم نسبت دیدگاه‌های فلسفی فارابی به عنوان یکی از مهم‌ترین فلاسفه اسلامی را با دین اسلام بسنجیم و ببینیم آیا او در آراء فلسفی‌اش مقلد محض است یا اینکه با عقل فلسفی‌اش به گفتگوی با دین پرداخته و در اثر این گفتگو نوآوری‌هایی ایجاد نموده است. پژوهش حاضر با استفاده از روش‌های اسنادی، تحلیل منطقی و قیاسی به دنبال پاسخ به این مسئله است که آیا عقل فلسفی فارابی علاوه بر فلسفه‌های یونانی از دین اسلام نیز استفاده نموده و فلسفه او متمایز از فلسفه‌های یونانی است و دارای هویت دینی نیز هست یا خیر؟ نتیجه تحقیق این است که فلسفه فارابی دارای هویت دینی بوده و از فلسفه‌های یونانی عبور کرده است. نقش دین اسلام در زایش‌های فلسفی از منظر فارابی عبارتند از: وارد نمودن اصطلاحات دینی به فلسفه؛ ارائه استشهاد و تأییدیه دینی بر روش برهانی؛ مسئله‌سازی دین اسلام برای عقل فلسفی فارابی؛ ایده‌پردازیِ متأثر از معارف دینی در فلسفه؛ نظریه‌پردازیِ متأثر از معارف دینی در فلسفه؛ و ارائه تفسیر دینی از فلسفه‌های یونان باستان. همچنین الگوی فلسفۀ عقلی-دینی فارابی ارائه شده که محور این الگو عبارت است از «وحدت محتوایی و تمایز قالبی فلسفه و دین». الگو دارای هفت مؤلفه: استفاده از منبع معرفتی دین (مؤلفه زمینه-ای)؛ باروری زبان فلسفه اسلامی؛ استفاده از رویکرد دینی در قالب روش عقلی؛ مسئله‌سازی دین؛ ایده‌پردازی فلسفی-دینی؛ نظریه‌پردازیِ فلسفی-دینی؛ و تفسیر دینی از فلسفه‌های یونانی است. نیز هویت دینی داشتن فلسفه فارابی باعث نمی‌شود که فلسفه‌ای التقاطی شود یا کلام اسلامی باشد. https://orj.sru.ac.ir/article_12557.html The Active Intellect, and its role in the epistemological and ontological realms of the universe, is a fundamental issue in Islamic philosophy that has long been a subject of extensive discussion and differing views among divine philosophers. In this regard, Ibn Sina held that human knowledge (acquisitive perception) at all levels is dependent on the emanation of universal forms and intelligibles by this intellect upon the rational soul. He also attributes the actualization of human knowledge to this intellect. From Mūlla Sadrā's perspective, the Active Intellect possesses an independent existence relative to the human rational soul. Mūlla Sadrā describes the Active Intellect as the agent of the elemental world, finding meaning in the elemental world through its correspondence with it. This research employs a descriptive-analytical method and comparative approach to investigate the epistemic functions of the Active Intellect from the perspectives of Ibn Sina and Mūlla Sadrā. It aims to reveal the intellectual commonalities and distinctions between these two divine philosophers in explaining this issue. Ibn Sina primarily emphasizes acquired knowledge and the Active Intellect's role in bestowing intelligible forms upon the soul. In contrast, Mūlla Sadrā by highlighting the concept of direct knowledge, argues that the human soul, upon reaching the stage of union with the Active Intellect, attains direct knowledge and perceives truths directly and without mediation. In other words, for Mūlla Sadrā, knowledge is not limited to acquired knowledge, but also includes direct knowledge, which represents a higher and more complete level than acquired knowledge. https://orj.sru.ac.ir/article_12558.html The gist of Professor Amini-Nejad’s argument in The Cornerstone of Philosophy is that quiddity possesses externality while being derivative . In his view, quiddity does not constitute any part of the very fabric of reality; the text of reality is existence itself. Yet quiddity is mode of the exact text. The fact that quiddity is a mode of existence causes it, despite not being identical with text of reality, to enter into certain unity with it, and through this unity to become existent in metaphorical sense. This metaphor, , is a philosophical, mystical, and nafs al-amrī metaphor, not a merely linguistic or conventional one. Therefore, although quiddity lacks textual externality, it is nevertheless said to enjoy a kind of derivative externality independent of our minds. , this claim is not sound. First, if existence alone constitutes the text of reality, then quiddity must either be identical with this text, which, in Amini-Nejad’s own position, is unacceptable, or else be external to the text, in which case it cannot function as a aspect of that very text. What is correct is that the quiddity, as a Ḥaythiyyah of the text, specifically existent quiddity, is present in the exact text in which existence itself exists. Accordingly, existent quiddity possesses a real externality, whereas what has merely derivative externality is quiddity qua quiddity . Second, the claim that quiddity enjoys derivative externality does not differ in any fundamental way from the position of those who regard quiddity as a purely mental entity. https://orj.sru.ac.ir/article_12559.html The proliferation of digital objects—such as social profiles, cryptocurrencies, and avatars—challenges traditional ontological frameworks premised on physical substance. Existing approaches often commit a form of ontological reductionism, reducing these objects to either their physical substrate (hardware) or an abstract concept (information). Consequently, they fail to provide a robust foundation for analyzing the concrete legal and ethical implications of these entities. To address this deficit, this study employs a postphenomenological methodology to propose a relational and multistable ontology for understanding the mode of being of digital objects. The findings reveal that the being of a digital object is not intrinsic or static. Instead, it is dynamically constituted through three primary relations, contingent upon the context of human-technology interaction: an embodiment relation (as an extension of the self), a hermeneutic relation (as an interpretable text), and an alterity relation (as a quasi-other). The primary contribution of this research is a framework that transcends the simplistic real/virtual dichotomy. It provides a more precise philosophical foundation for addressing emerging issues such as virtual identity, digital ownership, and the moral agency of artificial intelligence, ultimately shifting the inquiry from what a digital object is to how it is experienced. https://orj.sru.ac.ir/article_12560.html In Deleuze’s philosophy, concepts such as flesh, house, and scaffold hold foundational significance. This study, through an analytical–interpretive method, seeks to show why Deleuze grounds his ontology not in the flesh of phenomenology but in structures such as the house. Deleuze moves beyond flesh and arrives at the house—a house for becoming. This house is both a structure that orients the body and a conduit that connects it to cosmic forces. While it constructs a territory, it simultaneously leads to deterritorialization, functioning as a permeable membrane. Complementarily, Deleuze, through readings of Binswanger and Boss, regulates Heidegger’s and Merleau-Ponty’s discussions within his own philosophy. His engagement with the notions of house and architecture serves as a figurative means to articulate a philosophy that dismantles stable structures, extracting a new open structure from the very chaotic matter itself. This matter is exposed to nonhuman cosmic forces, and such openness liberates him from the enclosure of the material house. From another perspective, the house becomes a structure for the configuration of forces, acquiring an incorporeal dimension. The necessity of addressing house and scaffold lies in the configuration of forces that play a central role in Deleuze’s philosophy. This configuration relates to the virtual dimension or transcendental field of forces that traverse extended bodies. Moreover, the notion of a house for becoming is directly linked to Deleuze’s ontology of difference. https://orj.sru.ac.ir/article_12563.html This research, employing conceptual analysis and philosophical interpretation within the framework of Transcendent Theosophy (Ḥikmat al-Mutaʿāliyah), demonstrates that faith in Mullā Ṣadrā's philosophical system is a graded (tashkīkī) and existential reality. The five levels of faith—linguistic, imitative, argumentative, intellectual, and unveiling faith—bear a formative (takwīnī) and structural correspondence with parallel levels of affection (mawaddah). The findings reveal that the soul's substantial motion (al-ḥarakah al-jawhariyyah) necessarily and intrinsically determines the quality and depth of affection toward the Ahl al-Bayt (peace be upon them). In other words, as the soul ascends through its existential levels of cognition, its affection for the Perfect Human (al-Insān al-Kāmil) becomes deeper and purer. This systematic correspondence elevates the Verse of Mawaddah beyond the realm of mere ethical exhortation, transforming it into an expression of an ontological law that governs the relationship between the perfected human existence and its ultimate perfection. Within this framework, affection is not a transient emotion but an objective manifestation and an inner effulgence of true faith. Consequently, the intensity and quality of affection serve as a direct indicator of the believer's existential rank and their proximity to the truth of Walāyah (Divine Guardianship). This analysis offers a philosophical and profound hermeneutic of the Verse of Mawaddah, opening a new horizon for understanding the relationship between humanity and the Ahl al-Bayt (peace be upon them). https://orj.sru.ac.ir/article_12570.html As one of the mysterious ideas in ancient Iranian thought, Zurvanism has always been of interest due to its connection with the concepts of beginning, time, and cosmic duality. Recognizing the multimodal dialectical structure hidden in Zurvanism with an emphasis on the idea of unity in plurality seems to be a significant point. In the idea of unity in plurality, there is also a multimodal dialectic that deals with the simultaneous understanding of diversity and unity in phenomena that leads to unity in a coherent whole. This article shows, using an analytical-comparative method, that Zurvanism’s worldview is based on a multimodal dialectic, and this is contrary to the common understandings that consider Zurvanism to be based on the dual opposition of good and evil. In this article, a dialectic is proposed in which Zurvan, as the all-encompassing principle of time, enables the birth of opposites and the coexistence of reciprocal and dynamic forces of existence. By analyzing the conceptual and mythological elements of this school, it is shown that the dialectic in Zurvanism is a multi-modal dialectic that can be compared to the idea of "unity in plurality and plurality in unity." https://orj.sru.ac.ir/article_12571.html In the tradition of Islamic philosophy, the relationship between reason and religion has consistently been one of the most fundamental epistemic issues. Muslim philosophers have sought to provide a framework for the coexistence of philosophical rationality and religious revelation. This study addresses the question of whether religion holds a stable and fixed position within the epistemic structure of Islamic philosophy, or whether it is subject to fluctuation and dispersion. Adopting a descriptive–analytical approach, the research examines the evolution of the epistemic status of Sharia in the thought of four influential philosophers whose work significantly shaped the interplay between reason and religion. The findings indicate that religion sometimes appears as an authoritative and determining reference, while at other times it assumes a subordinate and analyzable position. The integration of religious propositions into the philosophical horizon occurs sporadically and contingently, reflecting the epistemic fluidity of religion. Therefore, the epistemic status of Sharia in the tradition of Islamic philosophy can be conceptualized in terms of “epistemic fluctuation” and “functional dispersion https://orj.sru.ac.ir/article_12574.html John Searle, through his naturalistic approach, seeks to account for the possibility of free will at the neurobiological level. To this end, he draws upon elements such as the psychological intuition of free will, holistic causation, and quantum indeterminacy. This study, employing an analytical-critical approach, examines Searle’s perspective in this domain. The findings indicate that Searle’s concept of holistic causation is incompatible with the ontological premises of his theory, as it presupposes that the level of consciousness plays a causal role beyond the physical components of the system. Moreover, his reliance on quantum physics faces three fundamental challenges: first, the issue of “selective causation,” since he transfers only the feature of indeterminacy from the physical to the mental level without providing a clear causal mechanism; second, the “randomness challenge,” because quantum indeterminacy signifies chance rather than free will; and third, the lack of empirical evidence demonstrating that voluntary processes in the brain genuinely operate at the quantum level. Accordingly, Searle’s account in this area remains conceptually ambiguous and empirically limited, necessitating more precise theoretical models and scientific data. https://orj.sru.ac.ir/article_12579.html The issue of the creation of the universe, with an emphasis on the theory of "creation from nothing," is of great importance to followers of the Abrahamic religions. And it can be said that they all have the same position against Greek philosophy, which considers the universe to be eternal and advocates "creation from pre-existing matter." However, they disagree about the manner in which it was formed: whether the creation of the universe took place directly, without intermediaries, or with intermediaries. In this article, the views of Ibn Sina and Al-Ghazali on this disagreement and its foundations are examined. This research was conducted using a descriptive-analytical method. Weber believes that the difference and conflict between these two thinkers stems from the difference between theological cosmology and philosophical cosmology. Philosophical cosmology, based on the theory of causality, considers the world system to be a hierarchical system in which knowledge is transmitted through a being superior to itself. According to the "rule of unitary", from the first cause, which is a simple being in all respects and devoid of any kind of multiplicity, only one being, called the first intellect, has been issued. However, in the first emanation, there are multiple aspects that can correct the issue of plurality in the world. However, theological cosmology - especially Ash'ari theology - does not give any place to causality and justifies and interprets the issue of creation in terms of divine omnipotence https://orj.sru.ac.ir/article_12584.html The rule of kindness, as one of the fundamental rules of Imami theology, while establishing a bridge between divine wisdom and human guidance, raises central questions about the existential relationship of God with the world and the necessity of religious teachings such as mission, imamate, infallibility, and obligation. Analyzing this question of whether the rule of kindness is merely a conceptual and ethical concept or an existential principle rooted in the system of goodness and the flow of divine grace is an issue whose answer reveals the ontological and epistemological aspects of this rule. This research, focusing on the components (definition, types, conditions) and functions of the rule of kindness, adopts a descriptive-analytical approach and relies on the original sources of Imami theology and the method of philosophical-theological analysis, and attempts to fill the gap in the systematic ontological and epistemological analysis of this rule. The data were extracted from classical texts, criticized, and analyzed in an integrated framework, emphasizing the contemporary research background and innovative distinction of the research. The results obtained indicate that the rule of grace in the ontological dimension is rooted in the finality of divine actions and the perfect system, and guidance (from mission to Imamate) is the manifestation of the flow of divine grace, and in the epistemological dimension, by coordinating reason, revelation, and nature, it compensates for the limitations of human reason and rationalizes the necessity of the Sharia. This research emphasizes the necessity of divine knowledge, mission, Imamate, occultation, obligation, https://orj.sru.ac.ir/article_12585.html The explanation of the nature of the “Quranic Challenge” (taḥaddī) and its inimitability (i‘jāz) has often remained confined to literary and rhetorical analyses, neglecting its ontological depths; whereas Transcendent Theosophy possesses the capacity to transition from linguistic analyses to existential realms. This research seeks to answer the fundamental question: What new horizons does a re-reading of the concept of “transcendence” (isti‘lā’) within the Sadrian system open for the philosophical explanation of the Quranic challenge? Findings indicate that by moving beyond common theological approaches and adopting a “transcendental phenomenology,” the Quranic challenge is not a linguistic confrontation but a truth rooted in the “gradational levels of existence.” Based on this study: First, human incapacity to rival the Quran stems not from literary weakness, but from an “existential inability” to access the exalted level of “Creative Speech” (al-kalām al-ibdā‘ī) from which the Quran originates. Second, it is proven that complete perception of the Quran’s truth requires “existential affinity” with the source of Revelation, realized only in the horizon of the “Perfect Man” who encompasses all levels of being. Third, this research transforms the function of taḥaddī from an “epistemic deadlock” into an “existential invitation”—a call summoning the audience to “intensificational motion” to elevate existential capacity. Ultimately, this approach establishes an “existential hermeneutics” wherein interpretation is no longer a purely mental activity, but a process of “becoming” and a “luminous union” of the interpreter with the text’s transcendent truth. https://orj.sru.ac.ir/article_12590.html The principle of spatial and movement hierarchy in Islamic mosque architecture reflects an intelligent strategy for guiding worshippers from the material world toward higher levels of spiritual meaning. Grounded in Mulla Sadra’s ontological philosophy, this study explores the wisdom inherent in the hierarchical organization of mosque spaces. Using a descriptive-analytical approach, the research combines philosophical textual analysis with architectural examination of two prominent Safavid-era mosques in Isfahan: the Imam Mosque and Sheikh Lotfollah Mosque. The findings reveal that the spatial arrangement of these mosques (including the entrance courtyard, corridors, domed sanctuaries, and mihrab) corresponds closely with core concepts of Sadrian philosophy, such as gradational levels of being, substantial motion, and the Four Journeys (Asfar Arba'ah). Each stage of spatial presence within the mosque represents a symbolic spiritual journey, moving from creation toward the Divine and returning enriched by divine presence. Based on these insights, the study proposes a novel conceptual framework that can inform contemporary sacred architecture, aiming to enhance the spiritual experience within mosque design. It concludes that the architecture of Iranian Islamic mosques embodies Mulla Sadra’s philosophical concepts, demonstrating how the process of entering and moving through a mosque mirrors humanity’s existential journey toward the Divine. This research offers a theoretical foundation for designing modern mosques inspired by Sadrian thought, emphasizing the integration of spiritual hierarchies into architectural form. https://orj.sru.ac.ir/article_12591.html One of the most fundamental forces of nature is universal gravitation, which was introduced in classical physics by Newton and later reinterpreted in Einstein’s general theory of relativity, gaining even greater significance. Despite its crucial role in describing the cosmos and explaining its mechanisms, the question regarding the reason for the existence of this force remains persistent. The proposed explanations—whether through force-carrying particles or the curvature of spacetime—fail to provide a definitive answer and, in turn, raise further causal questions. This article, employing a descriptive-analytical method and a documentary approach, seeks to address whether the aforementioned question is physical or metaphysical. It demonstrates that the question concerning the aetiology of this force is a metaphysical inquiry and, consequently, its answer cannot be sought within the domains of empirical science. The authors posit that the path out of the problem of the causality of the gravitational force lies within the framework of the transcendent theosophy (Hikmat al-Muta‘āliyah). This philosophical system addresses the origin of this natural action profoundly, spanning the two realms of gradational unity (wahdat-e tashkīkī) and personal unity (wahdat-e shakhsī) of existence, tracing its cause back to the threshold of love-based causation governing the cosmic order. The present work reveals that this mode of inquiry into the aetiology of universal gravitation yields benefits. These include a direct outcome in the transcendence of the observer's perception and, for physicists, the attainment of broader models and the delineation of their boundaries and limitations. https://orj.sru.ac.ir/article_12596.html The aim of this article is to infer the truth of freedom and its components from the perspective of contemporary Shiite thinkers (with emphasis on the thoughts of Imam Khomeini, Imam Khamenei, Professor Motahari, and Ayatollah Javadi Amoli), and to explain its role in ensuring the cultural security of society and the family. This research, referring to the important sources of these four thinkers, uses a descriptive-analytical method to extract the "truth of freedom" and its components, and then discusses the role and effectiveness of these definitions of freedom and its components in ensuring and strengthening the cultural and psychological security of society and strengthening the foundation of the family. Findings of this article: 1) These thinkers share the main lines of explaining the "truth of freedom", and the components of freedom in their view are: "a comprehensive view of man", "freedom within the scope of monotheism", "freedom in line with nature and its flourishing", "being moral", "being rational", "sharia-oriented", and "paying attention to the ultimate perfection of man".2) This explanation of the truth of freedom is effective in the cultural security of society and the family, including: a) the adjustment of humans and the formation of a transcendent social order, and b) the security and preservation of the family