From the very beginning the Islamic PHILOSOPHY was formed up to now the Peripatetic trend, Ishrakism and TRANSCENDENTAL PHILOSOPHY have passed through a way full of ups and downs in their development. This evolution movement has greatly influenced upon the schools of Irfan and Cognition. Undoubtedly, the in-fluence of Irfan on philosophical theories is a matter of fact. So, in present article we’ ve tried to clear up the main directions of this influence upon the most topical spheres-like ontology, epistemology, humanism, theology and axiology as well. The Sadraddin Shirasi’ s TRANSCENDENTAL PHILOSOPHY is a result of unity of peripatetic ideas, ishrakism, and Ibn Arabi school of Irfan. It is the theory of Irfan where the ideas of witnessing (Shuhud) and afflatus (Kashf), being the key notions in S. Shirasi’ s PHILOSOPHY, are rooted in. In particular, those who commented the TRANSCENDENTAL PHILOSOPHY, starting with Mohammad Risa Gomsheyi up to Seyyid Ruhulla Humeyni, have led the analy-sis of Irfan subject matter up to apogee. It should be nevertheless marked that the unification of the Irfan subject and methodology with PHILOSOPHY has been resulted in development of PHILOSOPHY and also in perfection of Irfan theory as it is. In-deed, the TRANSCENDENTAL PHILOSOPHY school is a spring where the PHILOSOPHY and Irfan had been feeding from. The result is obvious. It is in forming the Transcenden-tal PHILOSOPHY as a completed school developed from collaboration of PHILOSOPHY and Irfan. The full text of this article is the Persian language, please for the view full text, refer to Persian. Please click here to view the full text of this article.

This article aims at presenting the viewpoint of the TRANSCENDENTAL PHILOSOPHY regarding the political theory. The article claims that, regarding the origin of the political theory, the TRANSCENDENTAL theosophy has a paradigmatic view in relation to the common viewpoint of the PHILOSOPHY of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political TRANSCENDENTAL philosophers, have sought to investigate our claim to show that the TRANSCENDENTAL PHILOSOPHY, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the PHILOSOPHY of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the TRANSCENDENTAL PHILOSOPHY does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in PHILOSOPHY of the social sciences.

Husserl reached a point of crisis on the position of his PHILOSOPHY and subsequently arose an evolution in his thought in 1906. In addition to his presence in the neo-Kantian atmosphere of universities of Germany, he also read Kant’s work immediately, and this matter provided a ground for him to passage from the happened crisis. The TRANSCENDENTAL turn of Husserl happened through acquaintance with Kant, and his phenomenology found another property in Ideas. Kant influenced him in matters such as “TRANSCENDENTAL reduction, ” “constitution of objects” and “intentional object”, but despite these influences and being some common problems and origins, his TRANSCENDENTAL phenomenology ran a different way. Differences between Kant and Husserl stem from different views about the relation of knowledge and reality. In Kant, on one hand, is preserved our relation with reality, but on the other hand, knowledge bears limitations. In contrast, in Husserl’s phenomenology, we find knowledge more developed and being released itself from Kantian limitations and consequently losing its foundation in reality and goinog on the side of absolute idealism.

The relation among the three elements of knowledge is considered as an important issue in epistemology. Mollasadra introduced the relation between knowledge and object-known in mental existence and upon his own principals of PHILOSOPHY believed that the essence of knowledge is the occurring of quiddity and the nature of external object in mind. Knowledge is a kind of existence, which within carries a subsistence of issuing in relation to soul. He in the relation between knowledge and subject explained the unity of subject and object; he believes in the unity of all kinds of perception with perceiver. Therefore it can be said the issues of "mental existence" and" the unification of the perceiver and the perceived "complete one another in epistemology.

The unity of being is one the most important doctrines of mystics that provoked many challenges in area of religious belief and PHILOSOPHY. Mulla sadra as a founder of philosophical system called TRANSCENDENTAL PHILOSOPHY claims that he has much success in explaining this mystical doctrine. But his followers disagreed over his meaning. Some of them claimed that the theory of equivocal unity of being was the only rational explanation of mystic’s doctrine of unity of being. Other claimed that mystic’s doctrine means the individual unity of being that negates plurality of beings. In this essay, after brief indication of history and development of mystic’s doctrine, different interpretations of Mulla sadra view concerning this doctorine are examined. semantical examination is used to show which interpretation is defensible.

Assuming that Sadr-ol-Mote' allehin has a political PHILOSOPHY and hence, a PHILOSOPHY of history, two questions arise: What are the components and features of his political PHILOSOPHY? How can the relationship between individual and society be explained on the basis of the concept substantial motion in his PHILOSOPHY? After elaborating on factors influencing on social development and continuity, this paper deals with topics such as motion and time, substantial motion, factors influencing on society, individual and society, and the issue of happiness. Thus, Mullasadra’s view of TRANSCENDENTAL wisdom is explained. Accordingly, it is emphasized that human being is born in the society, but s/he gradually distances from society, forms her/his individuality, and finally, goes back to society by free will. Thus, a society based on selection and faith is formed.

TRANSCENDENTAL PHILOSOPHY is fundamentally based upon the teachings of different fields including peripatetic PHILOSOPHY, illuminative PHILOSOPHY, theoretical mysticism, especially that of Mohyeddin Arabi and theology. The holy Qoran and logical demonstration, however, have been the most essential fundamental element in this philosophical school of thought. This paper has dealt with and emphasized on the compatibility of Divine law and reason in this school. An especial emphasis has been put on Divine revelation. As is understood in Sadra's philosophical teachings, when dealing with ontological propositions one cannot rely on reason alone but, in addition, the teachings of revelation nature are directly or indirectly needed. The most significant reason on the claim consists in quantitative and qualitative extension of the content in TRANSCENDENTAL PHILOSOPHY.

The influence of deeds on the frame (i.e., body) and the secret of the five obligations necessarily lead us to believe in interaction with the outer world. With respect to the capability of man to become angelic or demonic and the rights including those with which he is born, man should behave such to have his divine viceregency saved at the Judgment Day. In this way, man would attain morality virtue from which his humanity will benefit to the extent which he harbors the same. Hence, our deeds and response to obligations manifest themselves both in purgatory and on the Judgment Day.The secret of prayer and performance of obligations would be the emergence of the perfect man. The more perfect the frame becomes, the more perfect the instances of love and affection grow with the possibility of attaining unity with the Beloved and Desired. Consequently, everyone’s desire at any stage will be consistent with this concept. Similarly, their happiness and unhappiness shall depend on the manifestation of these virtues and states.

Human soul and powers, their abstraction or lack of abstraction and their relations to each other have provoked wide-ranging discussions since long times ago. Miracle is an equivocal reality from which one side refers to the nature and the other one to metaphysics. Having a brief attitude of peripatetic PHILOSOPHY about human powers, this study intends to analyze their position in explicating miracle and then to explain it from perspective of TRANSCENDENTAL PHILOSOPHY. In some of his written works, Mulla Sadra has dealt with some powers apart from the agreed powers-which the peripatetic philosophers were agreed on, too. He has mentioned them as the inherent powers of the soul. Attention to the role of these powers will cause fewer problems in explicating the position of miracle.

As one of the facts of the world, praise of creatures has been mentioned in the Holy Quran and many narrations. The majority of the commentators, especially the latter ones believe that in addition to the fact that these verses are indicative of the creatures’ innate language, they are conveyance of speech language, too. Since praising is derived from knowledge, for them, all creatures enjoy knowledge. According to his particular view about knowledge in TRANSCENDENTAL PHILOSOPHY, in his final viewpoint, Mulla Sadra considers that knowledge is irrelevant to substantive categories. For him it is among the categories of existence and proving the concurrency of science with existence, he assumes degrees of intensity and weakness for it. Accordingly, every creature enjoys knowledge to the scope of its existential degree. Therefore, he proposes a rational illustration of the praise of the world’s creatures being conducted by the paper.