@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}  
}

@article{ 
author = {Abbaszadeh, Mahdi},  
title = {The Most Important Strategies for Updating Islamic Philosophy}, 
abstract ={For several centuries, Islamic philosophy has been in a state of "isolation," meaning it has lost its relevance to contemporary issues. It neither addresses pressing problems nor, at the very least, actively engages with modern challenges. This paper explores the nature, potential, and realization of Islamic philosophy, its key achievements, and its historical development across early, late, and contemporary periods. It identifies three types of Islamic philosophy: Islamic Philosophy as a Concept, the theoretical foundation and ideas behind Islamic philosophy. Islamic Philosophy as an Actualized Phenomenon, represented by schools such as Peripatetic, Illuminationist, Sadrian, and Neo-Sadrian philosophy. Future Islamic Philosophy, an ideal form that could emerge, contingent on certain conditions and prerequisites, including its capacity to engage with contemporary issues, especially socio-cultural and practical concerns. The survival of Islamic philosophy, and its avoidance of becoming merely a historical relic, against the notion of the "end of Islamic philosophy", depends on its ability to adapt and address modern-day challenges. This paper proposes key strategies to realize the future or ideal Islamic philosophy:},  
Keywords = {Islamic philosophy, Contemporary challenges, Interdisciplinary, methodology, New sciences},
volume = {5},
Number = {2}, 
pages = {7-38}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.7},
url = {http://mi.khu.ac.ir/article-1-303-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-303-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Qorbani, Qodratullah},  
title = {Contemporary Islamic Philosophy and Its Challenges}, 
abstract ={Contemporary Islamic philosophy faces significant challenges across a variety of dimensions and contexts. Some of these challenges include: (1) a lack of diversity in methods, topics, issues, approaches, and theories; (2) insufficient engagement with the philosophical questions of contemporary individuals; (3) a lack of practical applicability; (4) a tendency towards abstraction without concreteness; (5) reliance on previous philosophical schools; (6) inadequate interaction with other domains of human knowledge; (7) insufficient capacity for the development of applied philosophies; (8) dependence on theological doctrines and religious ideologies; (9) a focus on theoretical innovation over exegesis; (10) limited engagement with other philosophical traditions and the adoption of their insights; and (12) a lack of self-criticism and an aversion to dogmatism. This study shows that the crisis of contemporary Islamic philosophy arises from its inability to address these foundational challenges. Specifically, it lacks sufficient breadth in topics and issues, fails to engage adequately with the philosophical inquiries of contemporary Muslims, and does not represent an objective or practical philosophy, remaining heavily reliant on past philosophical traditions. Additionally, it still suffers from an overemphasis on interpretation and commentary. There exists an illogical blending and conflation between contemporary Islamic philosophy and Islamic theology, and it lacks meaningful and essential engagement with other aspects of Muslim life and human knowledge. Furthermore, contemporary Islamic philosophy lacks a strong critical approach and does not engage in constructive dialogue with other philosophical traditions. This study seeks to propose solutions to help contemporary Islamic philosophy address these challenges, such as by focusing on issues raised in contemporary Western philosophy, embracing applied philosophies, striving for independence from Islamic theology, and adopting a more concrete, practical, and critical approach.  },  
Keywords = {Contemporary Islamic Philosophy, Contemporary Western Philosophy, Applied philosophies, Efficacy, Islamic Theology},
volume = {5},
Number = {2}, 
pages = {39-82}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.39},
url = {http://mi.khu.ac.ir/article-1-310-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-310-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Shokrollahi, Nader},  
title = {The Consequences of Allamah Tabatabaei’s Views on the Rationality of Revealed Teachings}, 
abstract ={Allamah Tabatabaei considers the teachings of the Prophets to be inherently rational, deriving their credibility from arguments rather than miracles. According to this view, reason can examine and validate all prophetic teachings, implying that religions lack transcendental or supra-rational teachings. However, Tabatabaei also acknowledges the limitations of reason in certain areas, such as understanding the details of the resurrection and addressing the need for laws to manage social life and achieve happiness. This suggests that some religious teachings may extend beyond the capacity of reason. How can this apparent contradiction be resolved? What are the implications of Tabatabaei’s perspective for understanding and implementing religion in society? This article explores potential solutions to this issue using a reference-based analytical approach. One possible resolution lies in interpreting Tabatabaei’s view as follows: while the core teachings of religion are rational because they address real phenomena, these truths may not be immediately accessible to ordinary individuals. Prophets, through divine revelation, uncover and articulate these truths, enabling others to comprehend them afterward. If this interpretation is accepted, several important conclusions arise. Chiefly, understanding religion requires attention to intellectual and rational evidence. Moreover, implementing religious teachings—whether in promoting ontological principles or in jurisprudential and moral domains—must integrate reason as a guiding criterion. However, evaluating the validity of Tabatabaei’s maximal rationalism is beyond the scope of this article.  },  
Keywords = {Miracle, Rationality of Revelation, Necessity of Prophethood, Reason and Revelation},
volume = {5},
Number = {2}, 
pages = {83-107}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.83},
url = {http://mi.khu.ac.ir/article-1-311-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-311-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Mazari, Seyed Amirrez},  
title = {Facing the Crisis of Personal Identity in Muslims through a New Understanding of Emotions in the Islamic Intellectual Tradition (Avicenna)}, 
abstract ={One of the primary crises facing Muslims today is the question of personal identity. While many contemporary Islamic thinkers have addressed this issue, their focus has often been on the collective dimensions of identity. Meanwhile, some have sought to analyze the crisis on a deeper, individual level. This topic, historically explored by philosophers, is now revisited within the framework of analytical philosophy, where emerging approaches provide critical distinctions and insights. Notably, thinkers like Dariush Shayegan have examined the crisis of identity by linking it to the emotional structure of Muslims. Building on Shayegan’s perspective, this research aims to analyze the identity crisis within the Muslim world by integrating contemporary theories of emotion. Recognizing the profound connection between religion and emotion, the study begins by exploring the nature of emotions in Islamic philosophy, with a particular emphasis on Avicenna’s contributions. Avicenna’s theory of emotion and its role within his broader philosophical system serve as a key foundation for this analysis. By revisiting his approach and adapting it to address the challenges of the modern world, this study proposes an alternative path for revitalizing the Islamic intellectual tradition and confronting identity-related crises in the Muslim world.  },  
Keywords = {Personal identity crisis, Emotions, Islamic intellectual tradition, Avicenna, Shayegan},
volume = {5},
Number = {2}, 
pages = {109-140}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.109},
url = {http://mi.khu.ac.ir/article-1-316-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-316-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {AbolhasaniNiaraki, Fereshte},  
title = {Mulla Sadra’s Innovations in Understanding the Heath of the Soul and Treating Its Diseases}, 
abstract ={This article examines Mulla Sadra’s insights on the health of the soul and its ailments, reconstructing a cohesive theory from his scattered discussions. It explores key aspects of his approach, including (1) the concepts of health and disease, (2) the criteria for spiritual well-being, (3) the causes of spiritual maladies, (4) the different levels of health, and (5) Sadra’s therapeutic solutions for treating spiritual ailments. To provide a broader context, this study also compares Sadra’s views with those of earlier ethical philosophers such as Zakariya Razi, Ibn Miskawayh, Nasir al-Din Tusi, and Dawani, who each addressed the concept of the soul’s health in their works. While many of Sadra’s ideas build upon these predecessors, his theory is distinguished by its unique philosophical foundation, which integrates concepts such as the interrelation of soul and body, the corporeal creation of the soul, the substantial motion of human existence, and the principle that "the soul, in its unity, encompasses all powers and forces." These elements shape his distinctive understanding of spiritual health. Sadra’s therapeutic approach includes precise diagnosis, treatment through opposites to restore balance, cognitive therapies aimed at belief transformation, the role of reward and punishment, and the practice of virtue. By reconstructing his insights, this study demonstrates how his philosophy offers a comprehensive framework for understanding and maintaining the well-being of the soul  },  
Keywords = {Mulla Sadra, health of the soul,  illnesses, treatment, philosophical foundations},
volume = {5},
Number = {2}, 
pages = {141-174}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.141},
url = {http://mi.khu.ac.ir/article-1-301-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-301-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Dadjoo, Ibrahim},  
title = {New Essentialism and Contrast to Humean Metaphysics}, 
abstract ={Humean metaphysics represents a philosophical stance encompassing anti-essentialist and anti-realist perspectives that have shaped thought from the time of Newton to the present. Within this framework, entities lack intrinsic essences and essential properties, rendering them passive and devoid of inherent causality or necessity. Consequently, phenomena do not unfold due to causal powers, capacities, or inclinations but instead follow patterns determined by local and temporal modifications. Furthermore, natural laws, within this perspective, are mere regularities rather than causal laws, making it impossible to assert their truth. To establish a belief in necessity and causality, a theoretical framework beyond humean metaphysics is required. Both classical essentialism and its modern counterpart provide such a foundation. In these views, causality and agency emerge from the intrinsic essences of entities. According to new essentialism, objects possess causal powers, capacities, and inclinations, forming their essential properties. These properties serve as the basis for the necessity and causality inherent in natural processes and act as the truthmakers of natural laws. Consequently, laws of nature, under this framework, are not merely contingent but are instead causal and necessary truths.},  
Keywords = {Human metaphysics, anti-essentialism, new essentialism, causality, necessity},
volume = {5},
Number = {2}, 
pages = {175-202}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.175},
url = {http://mi.khu.ac.ir/article-1-321-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-321-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {EmdadiMasuleh, Mohammad and PeikHerfeh, Shirzad and Hesamifar, Abdurrazzaq and Ebadi, Ahm},  
title = {Islamic Theism and Transhumanism}, 
abstract ={Over the past decade, the dialogue between science and religion has evolved significantly, particularly with the emergence of new technologies that complicate their interactions. Traditional discussions on science and religion have often centered on human biological and cognitive limitations, such as perception and memory. However, the transhumanist movement seeks to overcome these limitations, aspiring to elevate humans beyond their current state into a post-human stage. Transhumanism is a multidisciplinary movement that integrates scientific, technological, philosophical, and cultural efforts to surpass biological constraints, such as disease, aging, and mortality, while enhancing physical, emotional, and intellectual capacities. Recent advancements in bioengineering, biotechnology, nanotechnology, and biomedicine have improved the lives of individuals with debilitating conditions, but they also serve as the foundation for technologies that could fundamentally alter human nature. This raises profound ethical questions regarding the potential misuse of such technologies. This research explores how Islamic doctrines address three key issues in the context of transhumanism: the nature of creation, the existential dimensions of humanity, and the quality of divine creation. While the Islamic concept of continuous creation and corrective interventions aimed at improving human conditions align with some aspects of transhumanism, fundamental differences emerge regarding these three core issues.},  
Keywords = {Science and Religion, Cyborg, Islamic Anthropology, Posthuman, Methodology of Religious Studies},
volume = {5},
Number = {2}, 
pages = {203-236}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.203},
url = {http://mi.khu.ac.ir/article-1-302-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-302-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Khedri, Gholamhossei},  
title = {A Study and Analysis of the Meaning of life from the Perspective of Parvin Etesami}, 
abstract ={Parvin Etesami, one of Iran's most celebrated poets, deeply explored the essence of existence, searching for the meaning of life through themes such as love, knowledge, justice, and self-perfection. This study, employing a descriptive-analytical approach and utilizing library sources, delves into Etesami's nuanced perspectives on life’s meaning. On one hand, she sees meaning as inherent, woven into human nature and the universal order. On the other, she highlights the significance of free will and personal choice in shaping one’s own life path. By bridging these seemingly opposing viewpoints, Etesami presents a holistic and humanistic interpretation of life’s meaning—one that embraces both spiritual and divine dimensions while recognizing the individual’s role in shaping their own destiny. This study's uniqueness lies in its careful examination of how Etesami reconciles these perspectives in her poetry. Ultimately, her work suggests that life’s meaning is found in striving for self-improvement and transcendence while also cherishing the beauty of everyday existence},  
Keywords = {Meaning of life, philosophy of life, Parvin Etesami, multifaceted perspective, research innovation},
volume = {5},
Number = {2}, 
pages = {237-266}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.237},
url = {http://mi.khu.ac.ir/article-1-304-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-304-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {kiani, Mohammad hosi},  
title = {Investigating “Philosophical Spirituality” Based on the Theory of Existential Excellence in Mulla Sadra’s Thought}, 
abstract ={The intersection of spirituality and philosophy is a thought-provoking subject, and this article aims to explore the concept of "philosophical spirituality" in Mulla Sadra's philosophical framework. The central question guiding this inquiry is: What is the meaning of "philosophical spirituality" as the relationship between philosophy and spirituality in Mulla Sadra's thought? The article posits that this relationship can be understood through the concept of "existential excellence." Spirituality is often associated with the pursuit of self-improvement and the refinement of one’s mental and existential state. Accordingly, Mulla Sadra’s philosophy presents three fundamental perspectives on spirituality that contribute to the understanding of philosophical spirituality: first, self-knowledge, which enables individuals to cultivate their self-awareness and direct their existential development; second, theoretical wisdom in spirituality, which involves striving for a deeper comprehension of existence and approaching absolute truth; and third, practical wisdom in spirituality, which is realized through voluntary actions that align with existential transformation.},  
Keywords = {Spirituality, philosophy, spiritual studies, existential excellence, self-knowledge, completeness},
volume = {5},
Number = {2}, 
pages = {267-293}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.267},
url = {http://mi.khu.ac.ir/article-1-290-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-290-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {AsgariBabadi, Marjan and Darvishi, zinab and Khoshkhoo, Sadeq},  
title = {The Comparative Study of the Abstraction and Immortality of the Soul from the Perspective of Afzal al-Din Maraghi and Mulla Sadra}, 
abstract ={The nature of the soul and its unknown dimensions have long been central concerns for Muslim philosophers. One of the key debates in Islamic philosophy is the abstraction of the soul—its existence as an independent, immaterial entity that persists beyond the dissolution of the physical body. This concept is closely linked to discussions on resurrection and the afterlife. This study aims to analyze and compare the perspectives of two prominent Muslim philosophers, Afzal al-Dīn Marāghī Kāshānī and Mullā Ṣadrā, on the abstraction and immortality of the soul. Using a descriptive and qualitative approach, the article examines the reasoning these scholars provide in support of the soul’s abstraction. Findings indicate that Mullā Ṣadrā, through his theory of substantial motion (al-harakat al-jawhariyyah), argues that the soul originates with the body but ultimately transcends it. In contrast, Baba Afzal asserts that death is neither annihilation nor nonexistence but rather a detachment of the connections between body and soul. Both philosophers concur that once the soul reaches perfection, it no longer requires the body and continues its journey independently in the afterlife. This study seeks to further elucidate and analyze the philosophical foundations of soul abstraction and its immortality as articulated by Baba Afzal Kāshānī and Mullā Ṣadrā.  },  
Keywords = {Abstraction of the soul, immortality of the soul, Mullā Ṣadrā, Afzal al-Dīn Kāshānī},
volume = {5},
Number = {2}, 
pages = {295-324}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.295},
url = {http://mi.khu.ac.ir/article-1-281-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-281-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Mansouri, Armi},  
title = {Explaining of the Conceptual Model of Human Action Based on Mulla Sadra’s Philosophy}, 
abstract ={Human action and its process of realization are fundamental issues for the human and social sciences. This research employs an analytical-deductive method, and by analyzing Sadrian philosophy, it deductively presents the answer to the research question. This article aims to utilize Sadrian philosophy to identify the internal and external factors involved in the realization of human action, to extract the process of action realization based on the relationships between these factors, and to depict its conceptual model. Research findings indicate that internal factors involved in action include human faculties of the soul, innation, character of soul, knowledge and accumulated experiences, infution, and creditable. External factors involved in the action are also related to the actor's society and ecosystem, and influence the action in three ways: the impact of the prevailing social spirit on the formation of the individual's character, facilitation, and the direction of the action under social pressure and the cognitive information of the community. Among these factors, some of them become the basis for the realization of the action, in the absence of which the action does not appear in the action. These factors include; Cognitive information of the person, character, accumulated knowledge and experiences and society. Finally, the conceptual model of the process of action is drawn Keywords: action, character, society, belief, conceptual model.  },  
Keywords = {Action, character (Shakeleh), society, belief, conceptual model},
volume = {5},
Number = {2}, 
pages = {325-353}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.325},
url = {http://mi.khu.ac.ir/article-1-313-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-313-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {KhavaninZadeh, Mohammad Ali},  
title = {The Concept of Rabb al-Alamin in the Quran and Its Connection to the Attributes of the One God in Pre-Islamic Arabian Religions}, 
abstract ={After Allāh, the term Rabb is the most frequently used name for God in the Qurʾān, predominantly appearing in the possessive form, with Rabb al-ʿālamīn being the most common. This expression carries significant theological weight, as it is often highlighted as a key attribute of God. Notably, in the opening verses of Sūrah al-Fātiḥa (Q1), it is the sole attribute mentioned between the divine names Allāh and al-Raḥmān. Scholars have long debated the etymology and meaning of al-ʿālamīn, as the derivation of ʿālam does not conform to common Arabic linguistic patterns. Its proposed connection to the root ʿ-l-m (meaning "to know") remains contentious, raising the possibility that it was borrowed from other languages. This study employs historical and descriptive methods to explore the origins and implications of Rabb al-ʿālamīn. A review of Jewish religious texts and liturgies reveals striking parallels between this Qurʾānic phrase and similar expressions in Hebrew and Aramaic, such as ribbon ha-ʿolāmīm, melek ʿolām, and mare ʿalmā, all used to describe God. Epigraphic evidence from pre-Islamic Arabia further suggests that monotheistic beliefs had taken root in the region centuries before Islam, initially through Judaism and later Christianity. Inscriptions from Ḥimyar and northern Ḥijāz reflect the conceptual alignment of pre-Islamic Arabian religious thought with the Qurʾānic depiction of Rabb al-ʿālamīn.},  
Keywords = {The Most Beautiful Names of God (al-asmāʾ al-ḥusnā), Rabb al-ʿālamīn, Qurʾān, Judaism, Christianity, Pre-Islamic Arabia, Epigraphy},
volume = {5},
Number = {2}, 
pages = {355-390}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.355},
url = {http://mi.khu.ac.ir/article-1-307-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-307-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Ahmadvand, Vali Mohamm},  
title = {The Philosophical Concept of the Public Good and the Blockchain Dilemma}, 
abstract ={Aristotle defined the public good as the pursuit of actions in the best possible way, which necessitates prioritizing human institutions, science, technology, and rational decision-making within political structures. This framework aims to create conditions where justice is optimally realized in society. Blockchain, often seen as a testament to the dominance of modern sciences over politics, holds the potential to advance the public good in both social and political spheres. However, this potential is accompanied by significant risks, encapsulating what can be termed the "blockchain dilemma." Blockchain presents two distinct possibilities in relation to the state. On one hand, it has the capacity to weaken state sovereignty by transcending national boundaries, reducing governmental oversight, and—through the creation of cryptocurrencies—undermining the state's control over its most powerful economic tool: money. On the other hand, blockchain technology offers a pathway to achieving the public good more effectively, bringing the concept of an ideal state closer to reality. By leveraging modern technologies, governments could enhance core functions such as accountability and service delivery, ultimately improving bureaucratic and democratic standards.  },  
Keywords = {Blockchain, Public Good, Transparency, Smart Contracts, Cryptocurrency},
volume = {5},
Number = {2}, 
pages = {391-419}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.391},
url = {http://mi.khu.ac.ir/article-1-320-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-320-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {MahdaviAzadboni, Ramez},  
title = {Ontological Analysis of the Distinction between Understanding and Knowledge}, 
abstract ={possibility of knowledge and its essential nature, often in response to skeptics who denied its attainability. The central issue in these discussions has been identifying the key components of knowledge. The traditional view, rooted in Plato's thought, defines knowledge as "justified true belief." While this perspective dominated Western epistemology from ancient Greece until the 20th century, some scholars have argued that knowledge alone is insufficient to capture the full range of human cognitive capabilities. Instead, they have emphasized the concept of "understanding." This study aims to differentiate understanding from knowledge, presenting them as distinct cognitive capacities that address different aspects of human curiosity and intellectual engagement. Using a descriptive-analytical method with a critical approach, the research demonstrates that understanding is neither equivalent to knowledge nor a subset of it. The key argument is that, ontologically, understanding is non-transferable, whereas knowledge is transferable.  },  
Keywords = {knowledge, understanding, epistemology, ontology},
volume = {5},
Number = {2}, 
pages = {421-445}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.421},
url = {http://mi.khu.ac.ir/article-1-315-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-315-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Dehghani, Fattan and Baqershahi, Ali Naghi},  
title = {The Role of Symbol and Myth in Paul Ricoeur’s Hermeneutics Analysis of Evil}, 
abstract ={This article explores Paul Ricoeur’s approach to the concept of evil, analyzing its symbolic meaning within various myths through the lens of philosophical and theological interpretation. The study seeks to answer fundamental questions: Where does evil originate? How can the symbolic interpretation of myths contribute to human moral growth? Is it possible to distill the essence of primitive symbols and transfer their meaning into philosophical insight, thereby bridging the semantic gap in a modern world dominated by scientism? Ricoeur argues that evil resists direct and simple linguistic categorization. Instead, he engages with multiple intellectual traditions—mythological thought, rationalism, Gnosticism, theodicy, and fragmented theology—crafting a layered, evolving analysis of evil.},  
Keywords = {Hermeneutics, Ricoeur, Evil, Myth, Symbol, Guilt, Moral Responsibility},
volume = {5},
Number = {2}, 
pages = {447-478}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.447},
url = {http://mi.khu.ac.ir/article-1-309-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-309-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}

@article{ 
author = {Moradi, Arvi},  
title = {Reism, Issues and Consequences}, 
abstract ={This paper investigates the theory of Reism through the perspectives of Brentano and Kotarbiński, examining its contribution to clarifying philosophical concepts and resolving linguistic ambiguities. Reism, by denying the existence of abstract entities and emphasizing concrete objects, seeks to separate genuine philosophical issues from pseudo-problems that arise due to imprecise language. Brentano’s approach, centered on his theory of intentionality, asserts that every mental act is directed toward a concrete object. He argued that dismissing abstract constructs—such as universals, properties, and relations—can streamline language and logic, thereby alleviating philosophical skepticism and confusion. Extending this line of thought, Kotarbiński further developed Reism by proposing that all philosophical concepts be reduced solely to concrete objects. He argued that language should function as a precise instrument, stripped of abstract elements like qualities, relations, and states of affairs, to ensure clarity in philosophical discourse. Employing Lesniewski’s logical system, he shows how Reism addresses significant challenges in analytic philosophy, including issues related to non-existent proper names and difficulties inherent in Frege’s theory of meaning. Although critics note that rejecting abstract entities may limit its applicability in domains such as mathematics and set theory, the theory’s emphasis on simplicity and linguistic clarity continues to offer valuable insights into both linguistic and metaphysical studies.},  
Keywords = {Reism, Brentano, Kotarbiński, language, logic},
volume = {5},
Number = {2}, 
pages = {479-514}, 
publisher = {Kharazmi University},

doi = {10.61186/mi.5.2.479},
url = {http://mi.khu.ac.ir/article-1-296-en.html},  
eprint = {http://mi.khu.ac.ir/article-1-296-en.pdf},  
journal = {Metaphysical Investigations},  
issn = {2783-2198}, 
eissn = {2783-2198}, 
year = {2024}  
}