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he issue of how multiplicity emanates from a single source is a central question in Islamic philosophy and mysticism. The principle of the One suggests that a single cause produces only one effect, while multiplicity is self-evident. Peripatetic philosophers addressed this through the emanation of successive intellects, while Illuminationist philosophy introduced the concept of the "nearest light." In theoretical mysticism, the First Emanation is seen as the Muḥammadan Reality, the first absolute manifestation. Ṣadr al-Dīn al-Qūnawī views the First Emanation as an absolute, simple reality, with the First Intellect being one of its manifestations. Fanārī critiques the Peripatetics, describing the First Emanation as pure existence without quiddity. Mullā Ṣadrā reconciles these views through his doctrine of the unity of existence and causal analysis, identifying the First Intellect with the First Emanation. This article examines and compares Qūnawī’s and Mullā Ṣadrā’s perspectives.

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Heidegger believes that among the Greeks, Aletheia means "Unhiddeness," which is an essential attribute for beings. However, by referring to the world of ideals, Plato considers Truth as conformity and transfers it to human reason. In this approach, the truth lost its intrinsic character and became the correspondence of cognition with its objective reference. This epistemological transformation led to the emergence of prevalent dualities in philosophy. Although Mulla Sadra has fundamental similarities with Heidegger, he considers truth to have multiple meanings by gradation. In the third phase of his philosophical thought, by reaching divine manifestation -with his special interpretation of Platonic philosophy- he abandons his earlier conventional dichotomies in philosophy. At this stage, Mulla Sadra reaches Real Unity and accepts Plato's truth as something with existential gradation. In this paper, we are trying to examine the views of Heidegger and Mulla Sadra while briefly analyzing the truth of Plato. Finally, we will extract Sadra's criticisms of Heidegger's thoughts about truth.
 

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The rule "There is No Effect on the Existence Except Allah" is emphasized by the Ash'arites and Mulla Sadra. But each has offered a different interpretation of this rule; According to this rule, the Ash'arites have denied any causation, influence, or effect among the possibilities, and attribute all actions exclusively and directly to God Almighty. But Mulla Sadra, based on his philosophical principles in transcendent wisdom, while proving the near activity of God for all actions, also accepts a role for other possibilities in actions and proves a kind of influence and effect among the obligatory sub-transcendence. In this article, with a descriptive-analytical-critical method, both views in this regard were examined. Accordingly, neither view is flawed. Of course, Mulla Sadra's view, with the explanation given by Mullah Ali Modarres, is largely free from problems.
 

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In Sadra's philosophy, existence is introduced as good, and levels of existence are also levels of goodness. He in his Ethics believes in intrinsic and rational goodness and ugliness. In this article, we will discuss the relationship between these two parts of Sadra's thought and we will show that Originality of existence can be a rational basis for defending inherent goodness and ugliness. The main claim is that the originality of existence and levels of existence also have normative dimensions. In the following, Sadra's ethics will be compared with the view of his two contemporary philosophers and it will be argued that Sadra's moral system is opposed to Cartesian voluntarism because he defends moral goodness by relying on intellect and does not consider moral rules to be subject to human will. Also, his realistic ethics is different from empirical utilitarianism and because he accepts the relation between existence and goodness, his ethics is a practical obstacle against meaninglessness and nihilism.
 

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There is an inevitable relation between philosophical hermeneutics and Literary theory, especially Reader-Response theories. It springs from phenomenological approach in philosophical hermeneutics and phenomenological predecessor of these theories. Indeed, in this point of view, philosophical hermeneutics is an Existential philosophy on the interpretation of the text. Philosophical aspect of philosophical hermeneutics is based on the Existentiality of it. Furthermore the Existence that Gadamer and Ricouer consider, is an interpreted Existence; as a result, the interpretation of text, is in the center of hermeneutical views of Gadamer and Ricouer. The difference between their sights is a subsidiary difference pertaining to the main difference which is their ways towards Existence. The most important difference is related to Ricouer's epistemological model and Gadamer’s ontological view in the process of interpretation. The main difference is in fact the base of the other subsidiary differences: temporality; linguistic; dialectical and objectivity. In this article I'm going to discuss the relation between philosophical hermeneutics and literary theory and then describe the views of Gadamer and Ricoeur on text I will compare the interpretation models in Gadamer’s and Ricoeur’s point of views on text in accordance with the four differences mentioned. Finally I will draw a total conclusion form all the discussed matters.

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Death, existence and creation’s mystery are among of the most important subjects in literature and philosophy. Paul Valery and Khayyam, in spite of difference in their historical periods, have the same idea about death and existence. In his poem, Valery describes a marine vista, which is the symbol of boundless soul. However, in this sight, by passage of the time, the soul is worn-out and destroyed. Khayyam in his Rubaiyat considers fruitless thinking about the existence and the creation’s mystery. In this article, we try to survey the concept of death and existence in Paul Valery’s “The Graveyard by the Sea” and Khayyam’s Rubaiyat, Finally, these questions would be replied: “Why Paul Valery and Khayyam feared from death?” “Whether this fear arouses from their pessimistic and narrow minded view or it has existentialism fundamental?” and “How does the poetical imagination change to be a scene for speaking of the depth of poet’s philosophical vision about death?”

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Mullah Rajab Ali Tabrizi is one of the philosophers concerned about the issue of "verbal or spiritual sharing of the concept of existence". While referring to some of the predecessors' opinions, Tabrizi is based on some ontological foundations. From an epistemological point of view, Tabrizi believed in a close relationship between concepts and examples. Therefore, one cannot expect such a realist thinker to rule on a concept such as existence, regardless of its examples. Also, Tabrizi's disbelief in credit concepts in philosophy aligns with his opinion on the verbal sharing of existence. Contrary to Khatunabadi's theory, this point was not the main reason for Hakim's tendency towards the idea of verbal sharing; Rather, Tabrizi's main addressee in this matter is Mulla-Sadra, who has a special understanding of verbal sharing and based on it, he puts forward the challenging idea of doubting the truth of existence, which Tabrizi does not accept.

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Through the Personal Unity of Existence, Mulla Sadra explains the relationship between the necessary and contingent beings using concepts such as manifestations and appearances. While they align with the PUE, their linguistic vagueness may lead to multiple interpretations. This study, adopting an analytical-critical approach and drawing on metaphysical grounding, seeks to provide a framework for resolving this vagueness. Grounding, characterized by its non-causal nature and hyper-intentionality, enables a redefinition of these Sadrian notions. It also contributes to clarifying Mulla Sadra’s terminology and a more precise understanding of the necessary-contingent relationship. By integrating traditional and analytical perspectives, this research highlights the potential of metaphysical grounding in analyzing Sadra’s theory.
 

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Mulla Sadra and Heidegger have dealt with nature and the call of conscience in their ontology. The main question is whether there are any commonalities between the theory of nature and the call of conscience. The research findings indicate some commonalities between the call of conscience in Heidegger's thought and nature in Mulla Sadra's philosophy. Making man transcendent, discovering the meaning of life, discovering the inherent poverty of man, adapting to the fluid existence and instability of human nature, and finding a foundation based on consciousness are some of the commonalities of these two concepts. The most important difference is that God has an important place in nature but does not play a role in Heidegger's concept of conscience. Of course, some commentators of Heidegger's thought have presented a mystical interpretation, in which case a greater affinity can be established between these two concepts.
 

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Jalal al-Din Dawani tries with his theory of Predication and his attribution theory and referent of Predication, and his special analysis of the Rule of Presupposition solves this problem, which is the problem of attributing quiddity to existence. Dawani has two analyses about whetherness, such as "There is Michael".  According to Dawani, in the second analysis of "There is Michael," the problem of attributing quiddity to existence is solved because the second analysis of "There is Michael" means" Michael has a connection to existence," not" Michael has existence". According to Dawani, in the first analysis of "There is Michael," the problem of attributing quiddity to existence can be solved by distinguishing between a container that quiddity attributes to existence and a container that the attributing quiddity to existence is there. According to Dawani, existence is not attributed to quiddity outside, and existence is not attributed to quiddity in the mind. Still, existence is attributed to quiddity in the thing in itself.
 

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The subject and concept of fixed and unifying entities, The central thoughts of mysticism are Attar and Ibn Arabi. This article is about it To the American Adaptive Literature School Check ou Examine the similarities of the ideas from the perspective of Archetypes. According to the results, Attar and Ibn Arabi have similarities in the concepts of the unity of existence and immutable entities. The root of this similarity can be considered as a collective subconscious and an ancient pattern of self. The simorgh or the fixed prophets are the same example of the divine and the beginning in the creation of beings Which represents the first manifestation of the divine names And so are valuable And reaching it represents the ultimate goal of human growth. But in proportion to the difference in the cultural environment, Each of the characters has the following initiatives: Ibn Arabi’s innovation is the coinage of the term “immutable entities” with the two manifestations of the Most Holy Effusion and the Holy Effusion And it is the initiative of Attar Has invented In the correspondence of man and the world from the partial point of the original analogy "Particle and the Sun" and "Particle and the Universe" versus the repeated phylosophical depiction of the world's Ibn Arabi And from the general point of view, he has created a comprehensive Simorgh and thirty birds, including the mystical thought of the unity of existence with subcategories such as unity, ... Which expresses the unity of human thoughts.

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One of the difficulties for the addressee who encounters theosophical texts is the inability to comprehend the experiences gained by the theosophist. Regardless of language and scientific understanding of linguistic signs, it is impossible to discover how to make sense of the phenomenal world in theosophical discourse. In line with Heidegger who considers language the house of being, the truth of theosophy is also manifested in language; but for some reasons like the inability of language to express experiences, obstacles in the way of understanding the truth and theosophical experiences, the difficult topic and the extraordinarily of theosophist’s experiences, etc. theosophical language seems difficult and complicated to find. Especially in theosophical discourse, the theosophist/subject as an agent and narrator of theosophy encounters different objects. On the one hand there is the sensory phenomenal world and his sensual experience and on the other hand, we see his mental-theosophical experience which is the interansferable and immediate part of his experience. In this research and in the framework of phenomenological, linguistic and philosophical insights of Eric Landowski the authors have tried to decipher the process of signification of the phenomenal world in two attitudinal systems called Pantheism and Intuitionism in theosophical discourse. Ontologically speaking, the theosophist/subject portrays his relation to the world/text from two viewpoints which are existential and intuitional in nature. As a subject, he makes sense of the phenomenal world in new ways and consequently he will have a different process of birth and semiotic acquisition in front of himself. In this research it has been tried to apply some considerable principles and phenomenological basics in mystical discourse and the relationship between subject and object and subject to the text of the world. Concepts such as Perception, the sensitive, Lived experience, interaction of subject and object, Presence, mental perception  and the way we look at phenomena, co-presence, the importance of motivation and Social requirements, etc., have paved the way to the study and analysis of the meaning and perception of the mystical discourse. This approach gives us the opportunity to focus on the subject and the object and the relationship between them. The present study provides a context for better understanding of meaning and phenomena. Based on discursive and phenomenological perspective, the present study attempts to examine the mystic-subject semiotic approach to the text of the world of phenomena in the field of theoretical mysticism. Therefore, the combination of mysticism discourse in this article refers to theoretical mysticism and mystical foundations based on ontology. The main objective of this paper is Rereading of how to produce meaning in two intuitive and existential approaches and in the language of mysticism, which have been done in the theoretical framework of Eric Landowski. This approach answers the following questions in this research:
How does the mystic look at the world of phenomena shape the subject view?
- How is it possible to establish a relationship between the meaning in the discourse of mysticism with the mystic thoughts and perceptions of mystical experience?
- How the presence of subject and two-way interaction cause to create meaning in mysticism?
 The type of mystic view answers these questions; since the alterity and the object in the world of phenomena are determined by a reference point, and in the discourse of mysticism, this reference point is the mystic presence and narrator of mysticism who plays the role of an independent and dynamic subject.This semiotic process is undoubtedly based on the ontological view of the subject about the category of existence and its multiplicity in two mystical attitudes; that is, the view of intuitive unity and existential unity. The first factor in the difference between the processes of giving meaning to the text-world in these two mystical systems is the mystic-subject point of view, which creates two completely different way of the Scheduled and unity. The difference in the type of meaning of the text-world between the intuitive and existential mystic has continued to make difference between all the mystical beliefs such as having an instrumental view to phenomena or interaction with them, the concept of annihilation and the concept of theoretical and practical mystical education.
 
 

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In human history, if a detection or revolutionary idea has emerged, once cause anger Palladian system of its age. The question of human cloning is analogical with such statues. Perspective of making human by cloning technology has caused widespread solicitude among religious, ethic and law thinkers. Cloning is the birth of chrysalis homogeneous with original by non- sexual way. The main subject of this paper is the argument of parentage in human cloning. Yet two view points have been proposed about parentage in human cloning by current jurists. The first view point states that there is no parentage in human cloning because of non-normal zygosis. The second view point confirms the existence of parentage in human cloning, because of traditional understanding. They believe that if cell padrone was male, it is the father of the cloned child and if cell padrone was female, it is the mother. Our point in this paper is the firstly there is parentage in human cloning and secondly the father and mother of cell padrone are the father and mother of the cloned child. In other word, cell padrone and child are twins.

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This article aims at analyzing the views of Rumi's Jalaluddin Muhammad Balkhi on the course of existence, first to clarify the status of the ontological issues in the thought and works of this mystic in order to provide a better understanding of the mystical insight of this mystic. Secondly, it is important to distinguish the type of Rumi's view of ontological issues from the ontological perspectives of philosophers and theologians. The author concludes with an analytic-descriptive approach that due to the low frequency of ontological issues in Rumi's works compared to topics related to anthropology and theology, Rumi's mystical insight relies on two anthropological and theological aspects. As a mystic, as opposed to philosophers and theologians, Rumi avoids going into the details of the ontological issues and may sometimes accompany these issues with epistemological issues as well.

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Metaphorical systems are orderly groupings consisting of conceptual, ontological, and structural metaphors based on sensory experiences and are the result of our interaction with the surrounding environment. The term conceptual metaphor was introduced into the literature by George Lycoff and Mark Johnson, based on cognitive science models and semantic approaches, and with the question of whether conceptual metaphors are separate or interconnected. A new group called "metaphorical systems" was introduced, which includes the metaphor of the "great chain of existence" and the "structure of the event metaphor." This study tries to examine the types of metaphorical systems in selected poems from the work of Khalil Mutran and the poetic collection of Golchin Gilani to determine which types of metaphorical systems the two poets have used in their poetry? And what conceptual features have this kind of use of metaphor give to the poetry of Khalil Mutran and Golchin Gilani? The results indicate that Mutran describes the society as a phenomenon as well as a complex abstract system using the " great chain of existence " metaphor and its related features and the results that govern the individuals of the society, conceptualizes as an event using the "event structure metaphor". Golchin Gilani also deals with man, war and death as a phenomenon in the shadow of "metaphors of the great chain of existence" and uses the metaphors of "event structure" to conceptualize the fleeting moments of life, happiness and kindness in the mind of the audience.
Metaphorical systems are orderly groupings consisting of conceptual, ontological, and structural metaphors based on sensory experiences and are the result of our interaction with the surrounding environment. The term conceptual metaphor was introduced into the literature by George Lycoff and Mark Johnson, based on cognitive science models and semantic approaches, and with the question of whether conceptual metaphors are separate or interconnected. A new group called "metaphorical systems" was introduced, which includes the metaphor of the "great chain of existence" and the "structure of the event metaphor." This study tries to examine the types of metaphorical systems in selected poems from the work of Khalil Mutran and the poetic collection of Golchin Gilani to determine which types of metaphorical systems the two poets have used in their poetry? And what conceptual features have this kind of use of metaphor give to the poetry of Khalil Mutran and Golchin Gilani? The results indicate that Mutran describes the society as a phenomenon as well as a complex abstract system using the " great chain of existence " metaphor and its related features and the results that govern the individuals of the society, conceptualizes as an event using the "event structure metaphor". Golchin Gilani also deals with man, war and death as a phenomenon in the shadow of "metaphors of the great chain of existence" and uses the metaphors of "event structure" to conceptualize the fleeting moments of life, happiness and kindness in the mind of the audience.
 

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In order to study the formation of human’s perception, it is significant to determine what reconstructive reality perception is, how they are formed, and what are their positions in the categorization of intelligibilities and in the analysis and reconstruction of social theory. Relations between human beings and the ones between human beings and their surroundings fall under the category of reconstructive reality; therefore, it is important to understand what reconstructive realities are and how they can be reconstructed and ranked based on Allameh Tabatabai’s philosophy. Employing the descriptive analytical method, the present study focuses on the analysis of reconstructive reality perception in his philosophy, through which, moral and social systems can be shaped. Social theory does not discuss the truth of existence, instead, sheds light on the realm of accident. By introducing the reconstructive reality theory, Allameh Tabatabai links the scope of philosophy and wisdom in the Islamic tradition to the issues and possibilities of occurrence – and in the ratio of reconstructive reality that man provides. Assuming the power of human credibility, he introduces an abstract concept called society in his philosophy, and, in this sense, he creates a link between philosophy and sociology that has not been studied by many scholars. Society has not been seen as a real credible issue among Islamic philosophers. However, Allameh Tabatabai does not consider society as a truth rather speaks of it as a reconstructive reality perception, and this can be a turning point in the discussion of alternative social sciences.