خلاصة:
Heidegger and Mulla Sadra’s views on the “transcendental identity of human” can be examined comparatively. In this comparison, conformities and differences are obtained. The forms of affinities are as follows: First, both believe in a single meaning of transcendence in After explaining the conceptual, systematic ambiguity and individual (particular) unity of existence, the author has reached the conclusion that the above-mentioned basic drawback has not been included Ṣadr-ol-Mote'allehin’s argument on the immediate apprehension of God is based on the systematic ambiguity unity of existence, while the basic drawback which is related to individual oneness (particular unity) unity is still existed and for the structural problems, it has been stated that although the proof of this kind of immediate apprehension for God has methodological weaknesses, but the final opinion of Ṣadr-ol-Mote'allehin is the same synoptic (collective) knowledge while discovering (unveiling) in detail what is immediate apprehension and then the theory of Professor Fayyazi about the inferred knowledge (attained knowledge) of God to the creatures before creation has been examined.
ملخص الجهاز:
The points of distinction are as follows: First, their foundations regarding transcendence are different; because the beginning of transcendence in Heidegger is with the critique of Cartesian subjectivism, leading him to the belief that man is the only being who encounters things within his own openness; however, the beginning of transcendence in Mulla Sadra's thought is delineated through the explanation of the causal nexus (ayn al-rabt) of beings to real existence and is based on the belief that the manifestation existence in humans occurs through the orbit of substantial motion, will, and the grace of real existence; second, Heidegger, with the ontological system he has delineated, believes in the self-sufficiency of Dasein in the matter of transcendence, whereas in Mulla Sadra's thought, devotion to divinity and, in its light, the scientific and practical adherence to its aspects, possesses fundamental importance.
In this regard, the common ground between Mulla Sadra and Heidegger is that he also gives meaning to the human being through his relation to being and takes into account the meaning of transcendence in the a priori understanding of being (Sadr al-Din al-Shirazi, 1999: 1/237); however, in explaining truth and the relation of man to being, he engages in an explanation that bears no resemblance to Heidegger's thought, although ultimately, one can validate the shared view regarding the concept of transcendence and the relation of transcendence to being.
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