@article{ 
author = {Noorbala, Maryam and Ghiasvand, Mahdi},  
title = {Avicenna on Soul’s Origination}, 
abstract ={Avicenna, with the theory of the spiritual origination of the soul along with the body, was able to overcome some of the problems of the Aristotelian method in a step forward. But the question is, how did this famous philosopher and medical doctor express this matter in his philosophical natural sciences and what natural basis did he use? Another question is, if Avicenna’s explanation of soul origination in the nature of the body is consistence with his explanation of the soul origination in the body in his mind philosophy? In order to answer this question, the quality of life, nutrition and growth from the beginning of the formation of the sperm in the embryo is investigated in the Avicenna’s philosophical natural sciences. He said that the sperm becomes ready to receive the life-giving heavenly potency by using heavenly heat, and the soul potencies take responsible of planning, maintaining and growing the embryo's body through the vapor spirit. Then, after the formation of the heart in the embryo, the soul belongs to the heart and will take over the leadership of the whole body. In the second step, this article presents a solution to compatible these two explanations by using a different interpretation of Avicenna's expressions.  },  
Keywords = {Soul, Body,  embryo , Sperm, Heart},
volume = {5},
Number = {1}, 
pages = {7-24}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.7},
url = {http://mi.khu.ac.ir/article-1-229-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-229-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Niksirat, Abdoallah},  
title = {Critical inquiry into Marxist\'s point of view about the priority of professions over thoughts}, 
abstract ={This article has attempted descriptively to analyze, explain, and criticize the Marxist’s point of view about the priority of professions over thoughts, which results from the priority of the institution and the material and economic interests of the society over other social institutions. The major question is whether, as so-called scientific Marxism claims, the social class in general and the economy and living conditions, in particular, are the only or at least the most fundamental factors in individual and social changes. Or, as Max Weber sets forth, thought and faith are fundamental, and ideal and spiritual thoughts give meaning to real and practical interests and justify them. However, the victory of thoughts is possible if they have a relationship with real and practical interests. Interests and professions have a reciprocal relationship with thoughts, and none of them can survive without the other. Professor Motahari also proposes the integrated theory of Islam, according to which Karl Marx's opinion is naive and immature, but Max Weber's opinion is rational and mature.},  
Keywords = {Marx,Marxism, human being, Max Weber, professions, thought},
volume = {5},
Number = {1}, 
pages = {25-39}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.25},
url = {http://mi.khu.ac.ir/article-1-258-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-258-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Mousavirad, Seyyed Jaaber},  
title = {Critique of the Tafkik School\'s Perspective on the Maximum separation between God and Creatures}, 
abstract ={The theory of separation of God from creatures is against the theory of panentheism which claims that the creatures are within the essence of the God. The theory of separation can be explained in both minimalistic and maximum explanation. Based on minimalistic account, although God is other than creatures, God and creatures together have some commonalities. In contrast, the maximum account claims that there is no commonality between God and creatures, and therefore ascribing attributes such as knowledge, power, etc. to God is equivocal. The defenders of the school of Tafkik believe that the theory of maximum difference is derived from the Qur'an and hadiths. Although this article accepts that the panentheism is contrary to the verses and traditions, while explaining the view of the school of Tafkik, it will show that the view of this school is not only derived from the verses and traditions, but is also against the verses and traditions and also by ascribing positive attributes to God.  From the point of view of the Qur'an and traditions, although there in no one like God in terms of necessity of existence and pure perfection, at the same time, it is not true that there is no commonality between God and creatures.  },  
Keywords = {school of Tafkik, separation of God and creatures, panenthism, relation between God and creatures},
volume = {5},
Number = {1}, 
pages = {40-54}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.40},
url = {http://mi.khu.ac.ir/article-1-259-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-259-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {BagheriMonfared, Fatemeh and Alizade, Bahram},  
title = {Divine Foreknowledge and Human Freedom from Paul Helm’s
Augustinian Calvinist view}, 
abstract ={Paul Helm believes that there are good reasons that divine omniscience - which includes the future - with human freedom understood in an incompatibilist sense is logically inconsistent. But this tension should not lead us to a reduced theory of divine foreknowledge, just as it should not negate human freedom and responsibility. Helm has argued that a Christian theist may accept a compatibilist sense of human freedom; first, the Christian doctrine of "God's grace" is compatible only with the compatibilist version of human freedom. Second because God is omniscient, it must be omniscient in a strong sense, and this is the case only if compatibilism is true. We will say that Helm's first argument will lead to the denial of some other accepted doctrines of religions, including Christianity, and his second argument falls into affirming the consequences. But Helm's third reason is that necessarily, if God knows x in advance (which He does), then x will necessarily occur. To avoid problems, he emphasizes that what he means by "necessity" is a historical and not logical necessity. But this argument only works when we accept that God is in time. Therefore, those who consider divine knowledge timeless can claim that all events exist in the divine mind in a necessary way and His knowledge is not necessary because it is in the past. It seems that Helm himself also accepts this problem.  },  
Keywords = {Divine Foreknowledge, Free will, Augustinian-Calvinist view, Paul Helm},
volume = {5},
Number = {1}, 
pages = {55-71}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.55},
url = {http://mi.khu.ac.ir/article-1-249-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-249-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Torkashvand, Jav},  
title = {The Challenges of “Democracy” in Hegel\'s Enquires}, 
abstract ={Hegel by studied the French Revolution and its negative outcomes, and he identified democracy as a kind of mass that is not only unable to protect the basic rights of minorities, but also prevents freedom from being realized. Hence, he rejects universal suffrage as democracy undermines the role of representation in political life and even tends to cancel it, so in such a situation an individual cannot be represented and with the domination of the public vote is so insignificant that the outcome will not be extended beyond the "the tyranny of the majority". As a result, people will vote to gain material interests and seek immediate impulses. In this paper, Hegel critical attitude toward democracy and its challenges, as well as their suggestions for the ideal government form, are analyzed.  },  
Keywords = {Democracy, Hegel, freedom, the tyranny of the majority, French Revolution, individual right},
volume = {5},
Number = {1}, 
pages = {72-89}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.72},
url = {http://mi.khu.ac.ir/article-1-268-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-268-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Rezaeirah, Mohammad Javad and Osati, Amir},  
title = {The Principality of Existence, a Philosophical Problem or Pseudo Problem?}, 
abstract ={The principality of existence or quiddity has been considered one of the important and influential problems in the tradition of Islamic philosophy since the time of Mīrdāmād until this day. Most philosophers have accepted the principality of existence and rejected its opposite view, and some have accepted the principality of quiddity. In this paper by examining the conceptual foundations and analysing the subject in dispute, we have reached to the conclusion that the principality of existence or quiddity is not really a philosophical problem, and the dispute between the two parties is a verbal dispute and the disputants are talking past each other. The proponents and the opponents of the principality of existence do not mean the same thing by “existence”. Similarly, the proponents and the opponents of the principality of quiddity do not mean the same thing by “quiddity”. Quiddity for the proponents of the principality of quiddity is the existent quiddity, not quiddity qua quiddity. And the existent quiddity for them is the external reality, not the quiddity which has been unified with existence. Likewise, the existence deemed fictitious by the proponents of the principality of quiddity is the general self-evident concept of existence, not existence in the sense that is the external reality which is a cause of an effect or an effect of a cause. After explaining the claim and providing proof that the dispute is verbal, some objections have been raised and answered.  },  
Keywords = {Principality of Existence, Principality of Quiddity, Existent Quiddity, Verbal Dispute},
volume = {5},
Number = {1}, 
pages = {90-109}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.90},
url = {http://mi.khu.ac.ir/article-1-244-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-244-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {ArabMistani, Zeynab},  
title = {An Exposition of the Concept of Meaning in Heidegger\'s Early Thought by Means of "Dasein and Discovering the Truth of Existence"}, 
abstract ={The meaning of life is one of the most important concepts in the history of philosophy, which has preoccupied many philosophers. In modern era, the traditional concept of meaning has lost its credibility due to the explosion in every field of knowledge and technology, and subsequently, the migration of the Gods. Martin Heidegger, as the most important philosopher of the Twentieth Century, focused his attention on the meaning of life in modern thought in the absence of metaphysical Gods. In the first period of his intellectual gestation, he sought to dream up a meaning for life by rejecting any kind of idealistic approach based on the concept of his fundamental ontology.  Therefore, the aim of this study was to analyze the hermeneutic phenomenology of Dasein in order to get  a  better understanding of the meaning of authentic existence, which is the main mission of  early Heidegger's philosophy. Heidegger's thought and his fundamental ontology focused on the human beings as Dasein. Heidegger believed that the truth of existence could be understood by  Dasein because the existence could be observed in the human beings. Accordingly, to obtain the meaning of life, Heidegger unravels the mystery of the fundamental structures of Dasein which are related to each other, including being-in-the-world, fear and the consciousness of death using his hermeneutic conception of language. He concluded that Dasein could obtain an authentic life as a meaningful life using the consciousness of death of and freedom from the Daesin's domination through free choices. However, Heidegger believed that the will is not  the only solution, and also  we should always open up the new perspective in this regard  that existence itself provides for us.  },  
Keywords = {Heidegger, Ontology, hermeneutic phenomenology, Dasein, Authenticity, Meaning of life},
volume = {5},
Number = {1}, 
pages = {110-129}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.110},
url = {http://mi.khu.ac.ir/article-1-273-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-273-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {pashaei, Mohammad javad and khalilianshalamzari, Mahmou},  
title = {"Calm" in Sadra\'s wisdom and contemporary psychology:
 an analytical approach}, 
abstract ={Mulla Sadra considers the peak of human calm and happiness in the perfection of conceptual intellect and union with functional intellect, followed by the creation of intellectual forms. And in his final image of happiness, supreme perfection and calm of man, he considers the mortality of man in God on the one hand and the unification of conceptual and functional intellect with each other as a condition for the realization of annihilation, on the other hand. In contemporary psychology, the model of mental well-being (Swb) can be considered aligned with the types of physical relaxation and lower levels of inner relaxation. Also, the psychological well-being model (pwb) can be seen as converging with inner calm and other levels of it. However, the alignment of psychological well-being models with levels of relaxation is a dominant process and sometimes it may overlap with other levels of relaxation.  },  
Keywords = {Calm, Mullah Sadra, psychological well-being, pwb model, swb model},
volume = {5},
Number = {1}, 
pages = {130-148}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.130},
url = {http://mi.khu.ac.ir/article-1-277-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-277-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Yousefi, Amir and Sheikh, Mahmoo},  
title = {The Relation between Spiritual Practice (Soluk) and Mystical Intuition (Shohud) 
in the Mysticism of Ibn Arabi}, 
abstract ={In the relation between spiritual wayfaring (Suluk) and mystical intuition (Shuhud), two general aspects play a crucial role: Righteous Spiritual Wayfaring Leading to Divine Intuition: Proper spiritual wayfaring serves as the cause for genuine mystical intuition and a connection to the source of divine intuition. The Influence of Spiritual Wayfaring on the Quality of Intuition: The quality of mystical intuition is also affected by the manner of spiritual wayfaring. While these two primary facets in the theory of the correlation between spiritual wayfaring and intuition do not claim to explain all the reasons for the authenticity of intuition or demonstrate the rationale behind all its characteristics, as elucidated, a clear alignment between the features of spiritual conduct and mystical intuition can be established in specific instances. This alignment has been demonstrated in various aspects of Ibn Arabi's mysticism. The correlation between academic spiritual wayfaring and detailed mystical intuition, secretive spiritual wayfaring devoted to the knowledge of letters and numbers, and mystical intuition grounded in the numerical and alphabetical aspects of the world; instrumental spiritual wayfaring and a world based on the system of Names and Divine names; the stages of existential knowledge in spiritual wayfaring and graded and detailed existentialism in the process of creation; and finally, the prominence of knowledge in the attributes of a perfect human being, all correspond harmoniously with Ibn Arabi's knowledge-centered spiritual wayfaring. therefore, his intuitive knowledge aligns proportionately with his spiritual conduct, as depicted in the researched model within Ibn Arabi's mysticism.  },  
Keywords = {Ibn Arabi, wayfaring, intuition, intuitive knowledge, academic spiritual wayfaring},
volume = {5},
Number = {1}, 
pages = {149-168}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.149},
url = {http://mi.khu.ac.ir/article-1-279-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-279-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {karami, Mohammad and Rastaie, Hamedeh and Asadi, Behrouz},  
title = {Critical Analysis of Unamuno\'s Agnostic Perspective on Belief in God, Immortality, and Their Ethical Implications}, 
abstract ={The desire for immortality, as a consequence of self-love, is a deeply rooted desire in all humans. Miguel de Unamuno, an existentialist thinker and Spanish writer, believes that the desire for immortality is the source of religion and belief in God. According to him, the sorrow arising from uncertainty about satisfying our longing for an endless existence is our natural state. Faced with this tragic situation caused by human reason's inability to prove the existence of God and immortality, Unamuno endeavors to adopt an agnostic approach. He uses the natural but irrational desire for immortality in all humans to prove the existence of God, hell, the meaning of life, and ultimately to encourage people to live more ethically. He believes that belief in immortality can create a foundation for moral growth and personal development, helping to avoid the monotonous repetition of experiences in an eternal life. Initially, Unamuno’s views might be perceived as pragmatic, anti-rational, and unrealistic. This paper attempts to elucidate the concepts of immortality, God, the meaning of life, reason, and faith from Unamuno's perspective, comparing them with the views of Kant, Nietzsche, William James, and Bernard Williams. Another innovation of this research is presenting a novel deductive formulation based on Unamuno's ethical perspective to prove the existence of God through personal immortality.  },  
Keywords = {Tragic sense of life, immortality, agnosticism, faith, ethics, personal development},
volume = {5},
Number = {1}, 
pages = {169-187}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.169},
url = {http://mi.khu.ac.ir/article-1-282-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-282-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {AkbariTakhtameshlou, Javad and Farzan, Ali},  
title = {Artificial Intelligence and Inference to the Best Explanation: Can a Machine Have the Same Level of Intelligence as Humans?}, 
abstract ={Artificial intelligence (AI) is now permeating most aspects of human life, making it necessary to study and assess it from various perspectives, including philosophical ones. A philosophical question in this regard is: Is it possible for AI to reach or even exceed the level of natural human intelligence? Are there any philosophical limitations or obstacles to AI that will basically prevent it from ever reaching such a level? This article aims to address such questions. Based on the article's discussions and results, AI, which has passed two waves so far in its development, in order to enter the third wave and become closer to natural human intelligence, requires the ability to perform a type of context-dependent inference known as "abduction" (also referred to as "inference based on the best explanation"). However, there is basically no clear horizon for the machine regarding this capacity because this type of inference is not formal and computational but rather a creative content-based inference. Indeed, the article comes to the conclusion that while machine intelligence can outperform humans in the purely formal-computational aspects of intelligence, it will never be able to match human intelligence in all aspects as long as it lacks the non-quantitative and non-formal capabilities that humans have, like ‘imagination’, ‘creativity’, ‘understanding’, ‘thinking’, ‘good sense’ and, above all, ‘consciousness’.  },  
Keywords = {Artificial (Machine) Intelligence, Natural (Human) Intelligence, Inference to the Best Explanation, Understanding, Consciousness, Mind.},
volume = {5},
Number = {1}, 
pages = {188-211}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.188},
url = {http://mi.khu.ac.ir/article-1-289-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-289-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {SafariGanharani, Nazem and RaayatJahromi, Mohammad and Heidari, Mohammad Hassan and Baqershahi, AliNaqi},  
title = {Criticism of Thomas Nagel\'s view on the meaning of life}, 
abstract ={According to Nagel, from a subjective (internal) point of view, life is unavoidably unquestionable and serious, and from an objective (external) point of view, it is doubtful, unjustifiable, arbitrary, random and non-serious. The futility of life does not mean that life has no value and importance, no role or function is envisioned for it, or it lacks any purpose and goal, but it means that, incidentally, from a mental point of view, life is the most valuable and It is the most important thing there is, but the main issue is that whatever meaning we discover or fabricate for life, that meaning is, from an eternal perspective, arbitrary. Therefore, life is futile, not because, from the perspective of a distant future, it is insignificant or compared to the universe, it is nothing more than a particle and a tail, and it is not related to death, it is destroyed, and it is not eternal. Rather, even if man fills the entire space and time and has eternal life and continues to live eternally next to God as the ultimate goal, the problem remains unsolved, that is, man can Look at your own life and God's life from the perspective of eternity. The present article aims to criticize the key components of Nagel's point of view, i.e., the inevitability of doubt, the inexcusability of life, the irrefutability of the above argument, and the preference of an objective point of view over a subjective point of view},  
Keywords = {Thomas Nagel, futility, inevitability of doubt, unjustifiability of life},
volume = {5},
Number = {1}, 
pages = {213-231}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.1.213},
url = {http://mi.khu.ac.ir/article-1-297-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-297-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}