Contemporary Wisdom

Biannual Journal Philosophy

Ontological Analysis of the Knowledge in Transcendent Philosophy and Its Relation to the Correspondence Theory

ali fathi

Volume 16, Issue 1 , April 2025

https://doi.org/10.30465/cw.2025.51215.2092

Abstract

Abstract: Mulla Sadra’s philosophy and his Transcendent Wisdom (Hikmat al-Muta‘aliyah) are deeply interwoven with the doctrines of the primacy of existence (asalat al-wujud), the unity of existence (wahdat al-wujud), and the gradation of existence (tashkik al-wujud). Consequently, any subject ... Read More Abstract: Mulla Sadra’s philosophy and his Transcendent Wisdom (Hikmat al-Muta‘aliyah) are deeply interwoven with the doctrines of the primacy of existence (asalat al-wujud), the unity of existence (wahdat al-wujud), and the gradation of existence (tashkik al-wujud). Consequently, any subject or issue within his philosophical system must be examined with reference to these fundamental principles. The central question of this study is how Mulla Sadra’s ontological interpretation of knowledge, based on his fundamental philosophical principles, can provide a justification for knowledge in its general sense and for the correspondence theory of truth. Employing a descriptive-analytical method and drawing upon Mulla Sadra’s works and those of his commentators, this study aims to demonstrate that a precise interpretation of knowledge in Mulla Sadra’s thought, considering the novel ideas and concepts introduced in his philosophical system (Hikmat al-Muta‘aliyah), leads to a new understanding of knowledge. According to this reading, all forms of knowledge ultimately possess an existential status. Through this perspective, knowledge and cognition, within the framework of his philosophy, are justified and explained in accordance with the correspondence theory, in a manner that is in harmony with the foundational elements of his philosophical thought. Introduction The problem of knowledge and its justification has been one of the fundamental issues in philosophy and has been particularly emphasized in Islamic philosophy. Among the philosophical traditions, the Transcendent Wisdom (Hikmat al-Muta‘aliyah) of Mulla Sadra provides an ontological interpretation of knowledge, attempting to explain it based on the principles of the primacy of existence (asalat al-wujud) and the gradation of existence (tashkik al-wujud). In this system, knowledge is considered coextensive with existence, and thus, the attributes of existence apply to it. This study aims to investigate how Mulla Sadra’s ontological interpretation of knowledge can serve as a justification for the correspondence theory of truth. Materials & Methods Employing a descriptive-analytical method and through an extensive examination of Sadra’s works and those of his commentators, this research argues that, unlike classical theories, Sadra’s correspondence theory is not based on the mere conformity of mental forms with external objects but rather on the principle of the subsumption of the lower reality under the higher reality (ḥaml al-ḥaqīqah ʻala al-raqīqah). Discussion & Result The Nature and Types of Knowledge in Islamic Philosophy The issue of knowledge has been a central topic in philosophical discourse from Plato to contemporary times. In modern philosophy, figures such as Descartes, Hume, and Kant have given special attention to epistemology. In Islamic philosophy, although epistemology was not traditionally treated as an independent discipline, discussions on topics such as mental existence (wujud dhihni) have addressed fundamental epistemological concerns. Philosophers such as Al-Farabi, Avicenna (Ibn Sina), Suhrawardi, and Nasir al-Din al-Tusi explicitly distinguished between ilm huduri (immediate or presential knowledge) and ilm husuli (acquired or representational knowledge). Knowledge in Mulla Sadra’s Transcendent Wisdom Mulla Sadra does not consider knowledge as an independent category but rather as an ontological reality. According to his doctrine of the primacy of existence, knowledge is a mode of existence and follows the same hierarchical structure as existence itself. This perspective challenges conventional epistemological interpretations of acquired and presential knowledge, proposing that knowledge is not merely a cognitive representation but an existential phenomenon. The Primacy and Gradation of Existence and Their Implications for Knowledge One of the fundamental principles of Transcendent Wisdom is the asalat al-wujud, which asserts that entities derive their reality from existence rather than essence (mahiyya). Consequently, knowledge, as a form of existence, is actualized not through mental concepts but through presence and unveiling (kashf). Additionally, the principle of tashkik al-wujud (gradation of existence) states that all beings exist within a spectrum of intensity and weakness. This principle extends to knowledge, implying that cognition also possesses degrees of intensity corresponding to the ontological rank of the knower. Presential and Acquired Knowledge and Their Relation to the Correspondence Theory In Transcendent Wisdom, ilm huduri (presential knowledge) is understood as the direct and immediate presence of the known object to the knower. Due to the existential unity between the knower and the known, presential knowledge is infallible and does not require epistemological justification. In contrast, ilm husuli (acquired knowledge), which involves mental representations of external objects, is susceptible to error and necessitates an examination of its correspondence to external reality.Islamic philosophers have proposed two main theories to explain this correspondence: The Theory of Mimetic Shadows (Ashbah Muhaki): According to this theory, mental representations are akin to shadows of external realities, and their correspondence is based on their resemblance to real objects. The Theory of Essential Identity (Ayniyyat Mahuwiyya): This view holds that mental forms share the same essence as external objects but exist with a different ontological modality. Both theories face challenges in explaining how mental representations genuinely correspond to external objects. Mulla Sadra addresses these challenges by proposing the return of acquired knowledge to presential knowledge, arguing that even representational knowledge is ultimately rooted in existential presence and unity between the knower and the known. The Relationship Between Knowledge and the Unity of Being A key principle in Mulla Sadra’s philosophy is the wahdat al-wujud (unity of being), which posits that all entities are manifestations of a single existential reality. This principle extends to knowledge, suggesting that cognition is fundamentally an existential connection between the soul and the reality of being. The higher the ontological rank of the knower, the deeper and more profound their knowledge. The Theory of the Contraction of Reality (Haml al-Haqiqah ‘ala al-Raqiqah) and a New Interpretation of the Correspondence Theory In his interpretation of the correspondence theory, Mulla Sadra utilizes the principle of haml al-haqiqa ‘ala al-raqiqah, which is derived from the gradational nature of existence. According to this principle, a reality that exists in a lower ontological level is a weaker manifestation of the same reality in a higher ontological plane. In epistemology, this means that a mental form is a lower-grade manifestation of an external object, ensuring an existential correspondence between mind and reality. This view not only provides a justification for the correspondence theory but also offers a solution to the classical epistemological problem of how the mind relates to external reality. Gradational Knowledge and the Hierarchy of Cognition Like existence, knowledge is structured in a hierarchical manner within Transcendent Wisdom. The more elevated the ontological rank of the knower, the more complete their knowledge. In this framework, knowledge progresses through a hierarchical continuum from sensory perception to imagination (khayal), intellect (‘aql), and finally, intuitive or mystical knowledge (ma‘rifa shuhudiyya). Human cognitive development is thus viewed as a gradual ascent from lower to higher forms of knowledge. Importantly, the susceptibility to error in acquired knowledge is not due to its inherent nature but rather to its lower ontological standing in the epistemic hierarchy. Conclusion Mulla Sadra’s ontological interpretation of knowledge redefines it not as an abstract epistemological category but as a mode of existence. In this framework, presential knowledge is regarded as the foundational form of knowledge, while acquired knowledge is ultimately reducible to presential knowledge. The correspondence theory, rather than being treated as a mere semantic relation between propositions and reality, is reformulated within the context of haml al-haqiqa ‘ala al-raqiqah, wherein mental representations are seen as weaker existential reflections of external objects. This ontological approach to knowledge, combined with the doctrine of the unity of being, establishes a tashkik (gradation-based) system of epistemology in which knowledge and reality are intrinsically linked. Consequently, cognition is not merely a mental process but an existential unveiling of reality, occurring progressively across the different planes of being.

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Allameh Ja'fari and the Islamic Human Rights Issue

Volume 2, Issue 2 , October 2011, , Pages 107-122

Abstract

In the last decades, human rights have become a very sensitive topic. Elements of human rights can be traced back to ancient sources, however, there is no doubt that the current concept is the products of fairly recent intellectual and philosophical endeavors. For many years now, Muslims have been making ... Read More

Principality of Existence and Principality of Quiddity: Encountering Two Philosophical Problems or Two Philosophical Systems?

Volume 4, Issue 2 , October 2013, , Pages 21-36

Abstract

Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove ... Read More

Examination of Avicenna’s and Mollā Sadrā’s View on the Concept of God

Volume 1, Issue 2 , March 2011, , Pages 29-39

Abstract

In this paper, I will try to present a comparative examination of Avicenna’s and Mullā Sadrā’s views of analyzing the concept of the Necessary Being. According to Avicenna, “the Necessary Being” is an entity which is Pure Being, but according to Mullā Sadrā, Necessity of Being ... Read More

Cosmological Argument (Demonstration of Necessity and Contingency) and Criticisms of Hume and Kant

Volume 1, Issue 1 , September 2010, , Pages 1-18

Abstract

The Siddiqin proof as presented by Avicenna for the first time to express the proof from contingency and necessity, entred into the works of Thomas Acquinas through Arerroes and Maimonides in the middle ages. The concept related to this proof was not conveyed in the works of the above-mentioned authors ... Read More

Theosophists’ Agnostical Approach about the God Essence Status

Volume 4, Issue 4 , July 2014, , Pages 21-51

Abstract

The absolutely unconditioned status is the usual reading of theosophists’ words regarding the essence of God. But in this article inspiring from a deep and novel division, offered by late Gharavy Isfahany, known as Kompany, regarding the mere truth, quiddity and identity, we will prove another ... Read More The absolutely unconditioned status is the usual reading of theosophists’ words regarding the essence of God. But in this article inspiring from a deep and novel division, offered by late Gharavy Isfahany, known as Kompany, regarding the mere truth, quiddity and identity, we will prove another consideration in which neither considering others, so the tenor of the absolutely unconditioned is taken, nor non-considering others is considered. Also we recognize the consideration, the most suitable attention to God’s furtive essence and in the wake of it we consider the absolutely unconditioned in connection with god’s essence in the level of appearance and divulgence in nominal, genuine, emersion, comedown, and creatures places and opening verses. On the other hand, the consideration is related to the attention to the most secretive of the secrets, and the most intrinsic conscience of every consciences and the invisible Maghib and Angha-e-Maghreb and knowing the God as the hidden treasure which is in inherent heterogeneity with the process of appearance and emersion and has no presence and descent in God and the existential Hadavat presences, rather it is deep-seated and steeped in the mere secret and mere consciences, with stairs extended and emerged infinitely. Also being comprehensive, it involves the appearance of restricted Esm-alzaher and consciences of restricted Esm-albaten which are from divine names. Also we present some theosophists’ statements from some theosophical books in which they tenderly have had hinted the consideration in question. At the final section, the most important section of this paper, I want to deal with the implications of my viewpoint. I disprove and deny the consequences of the absolutely unconditioned consideration of God, and demonstrate their opposites, regarding the aforesaid consideration, consequences like the realization of the collection and the disavow of the opposites in the stair of invisibility of essence, denying the realization of names and epithets, either with dissolved glancing limited mode or extended limited one, having inherent heterogeneity with appearance and emersion in mirrors and places of appearance, the Maghib invisibility, Angha-e-Moghrib, the essence remaining, hidden treasure, divesting aspiration of absolute and inapplicable being, eternity of absolute unknown of God’s essence and the stair left unsaid.

Biannual Journal

واکاوی مقاصد الشریعه در فقه، از دیدگاه ملاصدرا و ابن سینا

malihe khodabandehbigy; Fatemeh Rajaei; Ali Jollaini; mostafa momeni

Articles in Press, Accepted Manuscript, Available Online from 08 April 2025

https://doi.org/10.30465/cw.2025.49801.2070

Abstract

مقاصد شریعت اغراضی هستند که در وضع احکام شریعت برای جلب مصالح اخروی و دنیوی و تحقق خیرات برای انسان‏ها و دفع مفاسد و شرور از آنها، از ناحیه شارع دنبال شده است؛ هدف این ... Read More مقاصد شریعت اغراضی هستند که در وضع احکام شریعت برای جلب مصالح اخروی و دنیوی و تحقق خیرات برای انسان‏ها و دفع مفاسد و شرور از آنها، از ناحیه شارع دنبال شده است؛ هدف این تحقیق بررسی اهداف و مقاصد شریعت از دیدگاه فلاسفه اسلامی است و بنابراین مسأله آن عبارت است: از دیدگاه ابن‌سینا و ملاصدرا، به عنوان دو فیلسوف مسلمان، مقاصد شریعت و نقش آن در تنظیم و تکامل دانش فقه و نیز تثبیت و تعمیق رویکردهایی مانند فقه حکومتی چگونه تبیین شده است؟ این پژوهش با روش تحلیلی–توصیفی و بر مبنای مطالعات کتابخانه‌ای انجام شده است. بر حسب یافته‌های تحقیق، این دو فیلسوف با روش‏شناسی عقلی خویش به تحلیل و تقسیم مقاصدالشریعه پرداخته‏اند؛ مبانی آنها، به خاطر نزدیکی با فقه حکومتی در غایت(اداره اجتماع) پشتوانه محکمی برای فلسفه فقه حکومتی محسوب می‌شود. در نتیجه از این دیدگاه تقرب الهی و متذکر شدن انسان به ذکر الله مهم‌ترین مقصد وضع احکام عبادی، تشکیل حکومت و اجرای سیاست الهی در جهت هدایت و راهنمایی و تکامل اجتماع به‌سوی خداوند و تنظیم و اداره معاش جامعه توسط انبیا مهم‌ترین مقصد در وضع احکام سیاسی و حفظ جان، نسل و مال به‌عنوان اصلی‏ترین قواعد بنیادین در کشف مقاصدالشریعه در حوزه قواعد حقوقی شریعت هستند.

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Biannual Journal

Analyzing the social-cultural determination of transcendent wisdom and its relationship with our contemporary era

Muhammad Hasan Yaghoubian

Articles in Press, Accepted Manuscript, Available Online from 22 April 2025

https://doi.org/10.30465/cw.2025.50811.2085

Abstract

The knowledge of transcendent wisdom is due to paying attention to its triangular sides, that is, the sage, the epistemic system of transcendent wisdom, and its cultural-social determination.The main issue of this research is its third aspect, which includes the background and time of the formation of ... Read More