@article{ author = {Mollaahmadi, Alirez}, title = {The Haqq-Based Ontology Centered on Knowledge by Presence}, abstract ={One of the most fundamental critiques directed at modern Western epistemology concerns its neglect of—and failure to adequately employ—the epistemic potential of knowledge by presence (ʿilm ḥuḍūrī). Against this background, the central question of the present paper is as follows: how can the epistemic foundations of human understanding be restructured through a systematic utilization of the capacities of knowledge by presence, such that it functions not merely as one epistemic resource among others, but as the axial center of cognition itself? Moreover, how can a rigorous and coherent ontological system be constructed around this epistemic axis? Employing a descriptive–analytical method, this paper seeks to present a novel formulation of an ontological system and, consequently, to offer a renewed blueprint for fundamental philosophy. In articulating this formulation, the author draws extensively on the epistemic resources of earlier sages—most notably Ṣadr al-Mutaʾallihīn. The defining feature of this proposal is the construction of a thoroughly realist philosophical system whose internal coherence and structural unity are organized around the centrality of knowledge by presence as its epistemic core. The foundation of Haqq-based ontology is developed in two main stages. The first culminates in an existential epistemology, which is presented as an alternative to both foundationalism and coherentism. In this model, knowledge by presence is not treated as a mere foundational starting point, but rather as the organizing center of all cognition. The second stage introduces the concept of the Haqq System as an enhanced model of Transcendent Philosophy, designed to structure an ontological system that unfolds concentrically around this epistemic center. Finally, after offering a literal definition of Haqq-based ontology, the paper examines its philosophical advantages and theoretical outcomes. It should be emphasized that the present study is primarily a conceptual proposal concerned with the questions of “what” and “why.” A detailed elaboration of this framework in terms of methodological design and practical application requires further investigation and deeper philosophical reflection.  }, Keywords = {knowledge by presence, existential epistemology, Haqq-based ontology, Haqq System, al-Ṣiddīqīn argument, realist philosophy}, volume = {6}, Number = {2}, pages = {7-42}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-318-en.html}, eprint = {http://mi.khu.ac.ir/article-1-318-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {ShakuriNezhad, Ehs}, title = {Theological Foundations and Tasks of Secular Theology from the Perspective of Gogarten}, abstract ={Christian theology has responded in a variety of ways to the challenges of the modern world and its emerging problems. These responses have ranged from open conflict and sharp criticism to efforts at empathy and mutual understanding. Among these challenges, the issue of secularization stands out as one of the most complex phenomena the Church has encountered. It took several centuries for the Christian Church to come to terms with secularization and to accept the processes of differentiation, institutional separation, and the reduction of its traditional social roles. Initially, secularization was met with strong resistance and rejection by many Christian theologians, who viewed it as a serious threat. However, over time, a number of theologians reconsidered their positions and retreated from their earlier critiques. In confronting this challenge, they began to articulate interpretations from within the Christian tradition that resonate more closely with the perspectives of scholars in the humanities and with the findings of empirical research in this field. This study seeks to examine the works and views of Friedrich Gogarten in relation to this issue. The findings suggest that the roots of secularization can, in fact, be traced back to the Bible itself. Furthermore, it becomes evident that Gogarten, in his effort to preserve Christianity while fostering as much harmony as possible between modernity and secularization, develops a distinct theological framework one that may appropriately be described as a theology of secularization.  }, Keywords = {Christianity, The Bible, Gogarten, Modernity, Secularization}, volume = {6}, Number = {2}, pages = {43-74}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-348-en.html}, eprint = {http://mi.khu.ac.ir/article-1-348-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Khoshnavisan, Fahimeh}, title = {Reconstructing Alston’s Religious Perception in the Light of Postmodern Critiques}, abstract ={This article critically examines postmodern critiques of William P. Alston’s account of religious experience through an analytic–critical methodology. Drawing on the concept of doxastic practices, Alston interprets religious experience as analogous to sense perception and defends its epistemic legitimacy. Within this framework, religious experience is understood as a source of non-inferential justification that may be considered valid within a given epistemic system. His approach is grounded in reliabilism while simultaneously attempting to avoid the limitations of classical foundationalism. However, postmodern critiques raise significant challenges to this position. Hans-Georg Gadamer’s hermeneutical perspective, with its emphasis on the inevitability of pre-understanding, and Paul Feyerabend’s epistemological anarchism both suggest that epistemic systems—such as those underpinning religious experience—cannot be evaluated from an external or neutral standpoint. Furthermore, Jean-François Lyotard’s critique of meta-narratives challenges the claim that religious experience can function as a universal mode of apprehending the divine. Feminist approaches add another layer of critique by highlighting the entanglement of religious experience with structures of power, gender, and ideology. The article concludes that, although Alston takes an important step toward rationalizing religious experience within analytic epistemology, his account remains vulnerable to contextualist and interpretive critiques. Consequently, it requires reconsideration in light of hermeneutical and phenomenological approaches.  }, Keywords = {Alston, religious perception, doxastic practices, postmodernism}, volume = {6}, Number = {2}, pages = {75-102}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-349-en.html}, eprint = {http://mi.khu.ac.ir/article-1-349-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Fathizadeh, Mortez}, title = {Susan Haack and the Double-Aspect Theory of Epistemic Justification}, abstract ={Susan Haack’s theory of foundherentism represents an innovative attempt in contemporary epistemology to move beyond entrenched dichotomies such as foundationalism versus coherentism, reasons versus causes, and externalism versus internalism. By rejecting the reduction of epistemic justification either to infallible basic beliefs or to mere coherence among beliefs, Haack proposes an alternative model in which justification emerges from the interaction and mutual reinforcement of experiential evidence, prior beliefs, and the overall coherence of a belief system. She argues that, by drawing on the strengths of both traditional theories while avoiding their shortcomings, foundherentism offers a dynamic and gradual structure of epistemic justification that allows for the correction and revision of beliefs. Nevertheless, the theory has faced several criticisms, including doubts about its originality and theoretical independence, its inability to adequately explain the transition from non-conceptual evidence to epistemic justification, and ambiguities surrounding its claim to truth-indicativeness. This paper adopts an analytic and critical approach to explicating the main components of foundherentism and assessing the most significant objections raised against it.  }, Keywords = {Foundherentism, Epistemic Justification, Truth-Indicativeness, Ratification, Susan Haack}, volume = {6}, Number = {2}, pages = {103-138}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-402-en.html}, eprint = {http://mi.khu.ac.ir/article-1-402-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {JafariEskandari, Ali}, title = {Rorty and the Passage from Descartes’ Philosophy}, abstract ={In René Descartes’ philosophy, the primary attribute of res corporea is extension (extensio), while the defining attribute of the ego cogito is thought (cogitatio). In Richard Rorty’s interpretation of Cartesian philosophy, the world is stripped of any divine dimension. Rorty explicitly appreciates this mechanistic worldview, insofar as it refrains from imposing spiritual, moral, or theological meanings upon reality, instead adopting a thoroughly materialistic outlook. At the same time, Descartes conceives the thinking substance as an immaterial and indubitable entity—clear and distinct—and thus establishes it as the foundation of epistemology. Rorty, however, criticizes this conception of the soul on two main grounds. First, he rejects the dualism between mind and body. Second, by adopting a form of non-reductive physicalism, he extends his critique to the notions of mind, epistemology, and, more broadly, the entire philosophical tradition that takes Cartesian thought as its starting point. Using a descriptive-analytical approach and drawing on library-based sources, this article seeks to articulate Rorty’s critique of Cartesian philosophy and to examine the fate of Descartes’ notion of the “man without a world” within Rorty’s philosophical framework.}, Keywords = {Substance, Body, Soul, Physicalism, Epistemology}, volume = {6}, Number = {2}, pages = {139-166}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-358-en.html}, eprint = {http://mi.khu.ac.ir/article-1-358-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Abbaszadeh, Mahdi and Shokri, Zeynab}, title = {An Examination of the Arguments for the Discrepancy between Mulla Ṣadra’s and Ibn Sīna’s Views on the Issue of Gradation of Existence}, abstract ={The doctrine of the gradation of existence in Mullā Ṣadrā’s Transcendent Philosophy is articulated on the basis of several key philosophical principles, most notably the authenticity of existence and the notion of its shared content across instances. This doctrine is often regarded as one of Ṣadrā’s original contributions. However, its conceptual roots can be traced to earlier traditions, including logical discourse, Peripatetic philosophy, Illuminationist philosophy, and Islamic mysticism. In fact, Ṣadrāʾī gradation emerges through a critical transformation of these traditions: it transcends the Peripatetic notion of general gradation, develops Suhrawardī’s theory of the gradation of light, and incorporates the mystical idea of plurality within the unity of a simple and singular reality. Given Mullā Ṣadrā’s claim that his account of the gradation of existence does not contradict, but rather corresponds with, the view of Avicenna, it becomes essential to clarify the precise relationship between these two positions. Yet commentators on Transcendent Philosophy have not reached a consensus on this issue. Their interpretations can broadly be divided into two opposing camps: those who argue for a lack of correspondence, and those who maintain a form of correspondence or compatibility between the two doctrines. This study seeks to examine these competing interpretations by analyzing the arguments presented by commentators on Transcendent Philosophy, employing an analytical-rational method. It argues that Mullā Ṣadrā’s account does not, in most of his works, correspond to Avicenna’s position. Rather, the Sīnavī conception of gradation appears to be a specific instance of general gradation—one that remains compatible with the doctrine of the differentiation of existents—and is therefore more consistent with the foundational principles of Avicenna’s philosophy than with those of Mullā Ṣadrā.}, Keywords = {Gradation of existence, General gradation, Particular gradation, Mullā Ṣadrā, Ibn Sina}, volume = {6}, Number = {2}, pages = {167-199}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-342-en.html}, eprint = {http://mi.khu.ac.ir/article-1-342-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {FathiTelgerd, Ali and SaeediMehr, Mohammad and FalahRafie, Ramazan Ali}, title = {Objective Ideas and Metatemporal Forms}, abstract ={One of the key proponents of the Platonic Forms theory during the Islamic period was the distinguished philosopher Mir Damad. He sought to reconcile Platonic Forms with the philosophical foundations he developed, namely huduth dahri (metatemporal creation) and al-qada’ al-‘ayni (objective decree). This article revisits the concept of Platonic Forms within Mir Damad’s "Yamani Wisdom" and explores how this theory fits into his broader intellectual framework. Mir Damad envisioned a cosmos consisting of three realms: sarmad (perpetuity), dahr (eternity), and zaman (time). Material entities, which exist within the sphere of time, are immutable in relation to the immaterial entities residing in the realm of dahr. In this sense, material and temporal entities maintain a fixed existence within dahr, and their being remains constant in relation to God. This existence of material phenomena in dahr forms the basis for what Mir Damad refers to as the "objective decree" (al-qada’ al-‘ayni), another of his unique philosophical contributions. For Mir Damad, material phenomena—though material in the dimension of time—possess a presential, unchanging existence before God in the sphere of dahr. This mode of existence of temporal beings in dahr essentially mirrors the concept of Platonic Forms.  }, Keywords = {Platonic Ideas, Mir Damad, Yamani Wisdom (al-Hikma al-Yamaniyya), Metatemporal Creation (Huduth Dahri), Objective Decree (Qada’ ‘Ayni)}, volume = {6}, Number = {2}, pages = {201-220}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-338-en.html}, eprint = {http://mi.khu.ac.ir/article-1-338-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Norouzi, Abouzar and soltanirenani, sayedmahdi and AlAli, Seyyed Mohammad Adib}, title = {Analytical Comparison of Schleiermacher\'s Hermeneutics and Ayatollah Javadi Amoli\'s Methodology for Understanding the Quran}, abstract ={Hermeneutics is a field of inquiry concerned with the interpretation of sacred texts, including the Holy Qur’an, and in recent decades it has gained increasing prominence among commentators and scholars. Some thinkers have gone so far as to apply systematic methodological analysis to the understanding of divine scriptures in order to clarify the scope and foundations of this emerging discipline. For Muslims—particularly Qur’anic exegetes—the central concern has always been the proper understanding of this sacred and divine text. Throughout Islamic intellectual history, scholars have continuously sought reliable ways to uncover the meanings and intentions of the Qur’an, just as the interpretation of other sacred texts has been of paramount importance for adherents and thinkers within every religious tradition. In modern times, this concern has taken shape and developed within the framework of a formal scientific discipline known as hermeneutics, whose practitioners aim to formulate strategies and principles for textual understanding. Among the most influential figures in this field is Friedrich Schleiermacher, the Protestant theologian often described as the “Kant of hermeneutics.” Schleiermacher proposed a theory of general hermeneutics as a comprehensive solution for understanding all forms of texts, whether human or divine. Although Islamic scholars did not historically employ the term hermeneutics, the discipline of tafsīr (Qur’anic exegesis), as a core branch of the Islamic sciences devoted to understanding and interpreting the Qur’an, is deeply connected with hermeneutical discussions concerning textual comprehension.  }, Keywords = {General Hermeneutics, Sacred Hermeneutics, Schleiermacher, Ayatollah Javadi Amoli}, volume = {6}, Number = {2}, pages = {221-255}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-327-en.html}, eprint = {http://mi.khu.ac.ir/article-1-327-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Nazarnejad, Narges and NaziriKhameneh, Nooshin,}, title = {The Application of Islamic Philosophy in Elliot D. Cohen’s Logic-Based Therapy and Consultation}, abstract ={This article is the product of an interdisciplinary exploration in the field of applied philosophy. It aims to address how Islamic philosophy can be revitalized, moving beyond its traditional academic boundaries and becoming more relevant in everyday human life. The central hypothesis put forward here is that integrating Islamic philosophy into interdisciplinary studies is key to unlocking its potential. To investigate this idea, the article examines Elliot D. Cohen’s Logic-Based Therapy and Consultation (LBTC), a well-known approach in philosophical counseling. After analyzing this method, the study shows how it could be a practical framework for addressing real-life human concerns using Islamic philosophy. Specifically, it highlights the fifth stage of LBTC, where the counselor introduces guiding principles and suggests remedies for distorted beliefs. This is where the ideas of Muslim philosophers can be effectively applied to help clients enhance their quality of life. The unique contribution of this article is its exploration of how Islamic philosophy can be woven into therapeutic settings, a perspective not widely explored before.}, Keywords = {Applied Philosophy, Elliot D. Cohen, Interdisciplinary Studies, Islamic Philosophy, Philosophical Counseling}, volume = {6}, Number = {2}, pages = {257-289}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-339-en.html}, eprint = {http://mi.khu.ac.ir/article-1-339-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Dehghani, ami}, title = {Self-Knowledge: The Path to True Freedom in Transcendent Philosophy}, abstract ={This article seeks to address one of the central crises of contemporary humanity through the framework of Mullā Ṣadrā’s Transcendent Philosophy: namely, the question of the nature of true and authentic freedom—its path, its ultimate end, and its defining components and characteristics. Within this philosophical system, freedom can be understood as drawing near to the Infinite Truth. Building on this definition, the article offers a precise account of the meaning of “drawing near” (taqarrub) and clarifies the nature of the path that leads to freedom. In Transcendent Philosophy, the movement toward freedom—or, conversely, toward captivity—takes place within the human being itself, specifically within the domain of the soul (nafs). Accordingly, self-knowledge, or maʿrifat al-nafs, constitutes the true path to freedom. The individual who attains presential and intuitive knowledge of the self sets foot upon the path of liberation. As self-knowledge deepens, one’s degree of freedom and existential expansiveness correspondingly increases, since knowledge of the self is inseparably linked with knowledge of the Divine, the Infinite Truth. This process continues until the individual reaches the highest degree of freedom attainable for a human being. The definition of freedom as “drawing near to the Infinite Truth” can be distinguished from other conceptions of freedom by at least seven key characteristics: (1) a comprehensive understanding of human reality, (2) a firmly monotheistic foundation, (3) harmony with human innate nature (fiṭra), (4) an intrinsically ethical orientation, (5) a grounding in rationality and dignity, (6) adherence to divine law (sharīʿa), and (7) a teleological orientation toward an ultimate and meaningful end.  }, Keywords = {freedom, philosophy of freedom, self-knowledge, human nature, Mullā Ṣadrā, Transcendent Philosophy}, volume = {6}, Number = {2}, pages = {291-340}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-346-en.html}, eprint = {http://mi.khu.ac.ir/article-1-346-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {RohiBarandagh, Kavoos and Zarinkolah, Elham}, title = {The Scope of Resurrection (Maʻād) and the Gathering (Ḥashr) of Beings, with Emphasis on the Views of Ibn ʻArabī, Ṣadr al-Mutaʼallihīn, and Allamah Ṭabāṭabāʼī}, abstract ={One of the significant dimensions of the doctrine of Resurrection is the concept of Gathering (Ḥashr) and its scope on the Day of Judgment. Given the importance of this issue in theological discourse, the present study employs a library-based method for data collection, a documentary approach for source citation, and a descriptive-analytical method for examining the problem. It identifies and extracts Qurʾānic verses related to the scope of non-human gathering and offers a comparative evaluation of the views of commentators from both major Islamic traditions (Shiʿi and Sunni), with particular focus on Ibn ʿArabī, Ṣadr al-Mutaʾallihīn, and ʿAllāmah Ṭabāṭabāʾī. Their points of agreement and divergence are analyzed in detail. The findings indicate that, although some commentators—contrary to the apparent meanings of the verses, intra-Qurʾānic evidence, and rational arguments—restrict the concept of Gathering to human beings, others extend it to encompass all entities, including animals, inanimate objects, and angels. A third group remains non-committal on the issue. In the latter view, the Ḥashr of inanimate objects signifies a form of presence and, similar to angels, differs in meaning from Resurrection in its full theological sense.}, Keywords = {Qurʾān, commentators, universality of Ḥashr, teleology of creation, Ibn ʿArabī, Ṣadr al-Mutaʾallihīn, ʿAllāmah Ṭabāṭabāʾī}, volume = {6}, Number = {2}, pages = {341-374}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-351-en.html}, eprint = {http://mi.khu.ac.ir/article-1-351-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Sarebannejad, Mohse}, title = {In the Darkness of Being: A Heideggerian Reading of “Dasein” and “Thrownness” in Sadegh Hedayat’s The Blind Ow}, abstract ={This article offers a Heideggerian reading of The Blind Owl, the most influential modern Persian novel by Sadegh Hedayat, as a literary embodiment of existential and phenomenological experience. Rather than interpreting the novel through psychological or symbolic lenses, this study approaches it as an ontological field in which the structures of Dasein—such as anxiety, death, thrownness, and alienation—unfold through narrative form and language. By drawing on Heidegger’s concepts of Being-in-the-world and Being-toward-death, the article argues that the narrator’s solitude, fragmented self, and disrupted temporality are manifestations of existential homelessness, where language ceases to function as the “house of Being” and instead becomes a site of estrangement. The methodology is interpretive–hermeneutical, focusing on a close textual analysis of the novel through the lens of phenomenological ontology. Ultimately, the paper demonstrates that The Blind Owl transcends psychological despair and constitutes a modern literary exploration of the human condition in confrontation with nothingness. Through its fractured narrative and poetic ambiguity, Hedayat’s work transforms philosophical reflection into literary experience, allowing Being to reveal itself within the very darkness of existence.}, Keywords = {Heidegger, Dasein, Existentialism, Phenomenology, The Blind Owl}, volume = {6}, Number = {2}, pages = {375-403}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-354-en.html}, eprint = {http://mi.khu.ac.ir/article-1-354-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Mohajel, Ne}, title = {What Role Does a Teacher\'s Philosophical Insight Play in His Teaching?}, abstract ={This article aims to demonstrate how a teacher’s philosophical insight can significantly influence both teaching practice and the formation of the teacher’s and students’ intellectual outlook. In doing so, it explores how such insight shapes educational processes and contributes to meaningful learning. To this end, after clarifying the role of philosophical insight in teaching, the study examines five major philosophical orientations—realism, idealism, pragmatism, existentialism, and postmodernism—and analyzes how each perspective informs the teacher–student relationship within the classroom. The findings suggest that a teacher’s philosophical outlook functions as an inner guide, shaping both cognitive and emotional dimensions of teaching and learning. A central argument of this article is that drawing upon philosophical insight enables teachers to move beyond mechanical and lifeless instruction—often reduced to the mere transmission of information—and instead cultivate reflective, dynamic, and meaningful educational experiences. Teaching enriched by philosophical awareness brings a sense of intellectual vitality and engagement, leading to greater satisfaction for both teacher and students and fostering sustained intellectual growth in the classroom.  }, Keywords = {Teacher, Philosophical Insight, Student, Philosophical Schools, Education}, volume = {6}, Number = {2}, pages = {405-436}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-377-en.html}, eprint = {http://mi.khu.ac.ir/article-1-377-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {Mansouri, Armin and Mohammadi, Hamidrez}, title = {How to Realize Common Will Among Organizational Agents: A Conceptual Model Based on Sadrian Philosophy}, abstract ={The presence of a common will among the members of any organization significantly enhances both the qualitative and quantitative dimensions of its productivity. The realization of such a shared will depends on a wide range of factors—social, psychological, physical, internal, and external—which must be examined from multiple disciplinary perspectives. This study seeks to draw upon Sadrian philosophy in order to propose a framework for the realization of a common will among organizational agents. The research addresses this question through an analysis of the process of human action grounded in the foundational principles of Sadrian thought. The findings indicate that the emergence of a common will can be expected when several key conditions are met: a homogeneous structure (shākeleh)—comprising both temperance in ingrained traits (malakāt) and shared beliefs—common understanding derived from shared cognitions, a shared body of accumulated knowledge and experience, growth within a unified social context accompanied by convergent social pressures, and the operation of motivating faculties under the full governance of practical reason. Moreover, the study shows that the degree to which agents actualize rationality directly corresponds to the degree to which a common will is realized, with minimal deviation. Finally, the research presents a conceptual model outlining the process through which a common will may be formed.  }, Keywords = {Productivity, Common Will, Sadrian Philosophy, Action, Shākeleh}, volume = {6}, Number = {2}, pages = {437-467}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-322-en.html}, eprint = {http://mi.khu.ac.ir/article-1-322-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} } @article{ author = {MoosaviKhoeini, Ahmad and Mehrnia, Has}, title = {The Place of Reason in the Transition from the Aesthetic to the Ethical Sphere of Existence in Søren Kierkegaard’s Thoughtāṭabāʼī}, abstract ={This article examines a central aspect of Søren Kierkegaard’s existential thought: the problem of living in accordance with truth, with particular attention to the dialectical relationship between knowledge and will. Kierkegaard’s exploration of how to shape the human self and choose authentically is articulated through his theory of "spheres of existence." A key debate in this context concerns the “transition” from one stage of life to another, and the role of reason in this process. On the one hand, some scholars argue that the transition from the aesthetic to the ethical mode of existence is based on “criterionless choice.” On the other hand, some scholars consider this transition to be a rational decision, with an internalist approach to reasons for action suggesting that deliberation on motivations can bring about the transition. Drawing on Kierkegaard's anthropology, which posits a separation between thought and actuality, and emphasizing his epistemological approach that defines subjective knowledge, this article concludes that, from Kierkegaard’s perspective, the transition to the ethical sphere is rooted in reason. However, this reason expresses only the necessary condition for the transition: passionate will. It does not, by itself, actualize the transition.}, Keywords = {Kierkegaard, transition, aesthetics, ethics, reason, passion}, volume = {6}, Number = {2}, pages = {469-500}, publisher = {Kharazmi University}, url = {http://mi.khu.ac.ir/article-1-366-en.html}, eprint = {http://mi.khu.ac.ir/article-1-366-en.pdf}, journal = {Metaphysical Investigations}, issn = {2783-2198}, eissn = {2783-2198}, year = {2026} }