چکیده:
We call the theory based on which time is real but the passage of time is not real, the theory of "Time Without Passage". The passage of time, in a sense, originates from a chain of events in which each event is ordered in relation to the "now". The main goal of this article is to investigate the perspective of Sadr al-Muta'allehin regarding the passage of time. In this regard, we show that on the one hand, he considers the foundation of time to be an objective chain of events in which each event is ordered in relation to other events, not in relation to the now, and on the other hand, he considers temporal parts for objects and has an analytical view regarding the connection of temporal parts of an entity according to which the existential distinction between past destinations, now, and future disappears. Both sides of this proposition are only compatible with the theory of time without passage, not with its rival theory (the theory that both time and the passage of time are real). Therefore, it can be said that Sadra is inclined towards the theory of time without passage. This matter can clarify the ontological implications of some key concepts in Sadra's philosophy, such as substantial motion and motion in the sense of severance.
خلاصه ماشینی:
The passage of time, in a sense, can be considered a way of ordering events according to temporal destinations: past, present, and future.
Of course, it is possible that Sadra considers the method of the naturalists as a sign of the existence of time, not a valid way to prove it (and he, in explaining it, behaved as if following “the custom of the people”);1 as we will see, Sadra refers time and motion to existence, and this shows that time, from his point of view, is not a quantity or an essential attribute, but a reality whose instance is united with the instance of motion.
4. Temporal Parts and the Manner of Existence of Motion We know that every event takes shape with the existence of bodies, therefore, regarding option B, which came in the previous section, there is another point: what possesses a restless connected quantity and is the basis of precedence and posteriority of events can be considered a bodily substance or, simply, a body.
What Sadra means by something that has a gradual existence (al-shay’ al-tadrijī al-wujūd) is an entity that has temporal parts,1 and its manner of existence in Sadra’s philosophy is called “motion in the sense of severance” (or definitive motion).
Followers of this theory look at events from a perspective outside of space-time; from this perspective, all events exist timelessly, and there is no objective thing called “now” whose temporal location constantly changes; time and temporal experiences gain meaning in the relationship between events, in which relations such as earlier than, later than, and simultaneous with are used, not destinations of past, present, and future.
(
, 
, 
)
