Mohammad Javad Rezaei; Mohammad Javad Enayati Rad
Abstract
The truth of the human being, according to the theories of Asalat al-Wujud (Primacy of Existence) and Tashkik al-Wujud (Gradation of Existence), is not confined to deterministic or ...
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The truth of the human being, according to the theories of Asalat al-Wujud (Primacy of Existence) and Tashkik al-Wujud (Gradation of Existence), is not confined to deterministic or fixed philosophical-logical definitions. In Hikmat-e Mot‘āliyeh (Transcendent Wisdom), the human is a spectral–probabilistic being who has the capacity, in the course of evolution, to actualize all potential faculties and existential domains. The human experiences determination and limits proportional to the diverse existential positions it occupies. These positions vary according to his action, movement, and identity and existential classifications; hence, definitions such as "rational animal"(Ḥayavān-e Nāteq) do not manifest in Hikmat-e Mot‘āliyeh. Based on the spectral biological model, the human is a diverse entity flowing through existential strata. The central question of this research, relying on the principles of Asalat al-Wujud and Tashkik al-Wujud, is: What is a spectral human and how can the quality of abstraction of human diversity be explained on this basis? The research method is descriptive-analytical, and based on the foundations of Hikmat-e Mot‘āliyeh (Transcendent Wisdom), it philosophically elucidates the spectral human theory. This framework demonstrates how the principles of "Primacy of Existence" and "Gradation of Existence" enable the formulation of the human as a spectral being in Sadraean anthropology. For elevating the quality of understanding, conceptual models, propositions, and symbols of mathematical logic are employed.
