Authors
1
Associate Professor, Department of Islamic Philosophy and Theology, Shahed University, Tehran, Iran.
2
Associate Professor, Department of Islamic Philosophy and Theology, Razavi University of Islamic Sciences, Mashhad, Iran.
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Document Type : Research
Abstract
The philosophy of the soul (ʿilm al‑nafs) is one of the most significant discussions in Transcendent Philosophy (al-ḥikmat al‑mutaʿāliyah), presented under the fourth journey of the Four Journies (al-Asfār al‑Arbaʿah). One of the most important principles of Ṣadrian psychology is the principle “The Soul, in Its Unity, Is All Faculties” (al‑nafs fī waḥdatihā kull al‑quwā), which is formulated in light of the unitary composition of matter and form, substantial motion (al-ḥarakah al-jawharīyyah), and the corporeal origination (al-ḥudūth al-jismānī) of the rational soul (al-nafs al-nāṭiqah). Although Mullā Ṣadrā considers this principle as self‑evident, he also offers arguments to explain and prove it from the perspective of the knower and the known (ʿālim and maʿlūm), stating that the rational soul perceives the percepts and objects of knowledge of all faculties and is the agent of motion for all material faculties. Gholamreza Fayyāḍī has raised objections to this principle and its arguments, the most important of which are the absence of a unitary relation between the rational soul and the vegetative faculties, and the necessary conjunction of contradictors if one believes in this principle. The present study demonstrates that all these objections stem from a lack of attention to Ṣadrian foundations and the meaning of this principle, because in Ṣadrian philosophy this principle has two meanings.
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