چکیده:
The theory of the personal unity of existence, which has a mystical character, was accepted by Sadr al-Muta'allihin and employed within his philosophical system. In light of this theory, many ontological discussions acquire a special clarification and explanation. However, after conceptualizing this theory, the first issue is proving the correctness of this view of existence. Mystics, Sadr al-Muta'allihin, and some of his followers have presented arguments to prove the unity of existence; but regardless of whether the arguments of others are exhaustive or not, what is proposed and examined in this writing are solely the arguments of Sadr al-Muta'allihin regarding the personal unity of existence. It seems that one can cast doubt on his claim in each of his arguments. For this reason—within the space of philosophical debate—none of his arguments for the personal unity of existence is exhaustive.
خلاصه ماشینی:
Before presenting and examining the proofs, we remind that the premise of this article is the distinction between Sadr's theory of special gradation of existence and the theory of personal unity of existence; as many commentators hold this view, and some have explicitly stated that in the theory of personal unity, even relational existence (wujud rabit) is not accepted for contingents, and the effect cannot be considered a true instantiation of existence in the form of being the very essence of the connection to the cause (cf.
The consequence of not having an identity independent of the cause is also that: Eighth Premise: The effect exists not in an existence different from the cause, which exists by the very existence of the cause, and this, ِ means: Ninth Premise: The effect exists according to the criterion of the existence of the cause and, consequently, is considered part of its status and attribute; Tenth Premise: The chain of beings in the causal system is finite; and all beings, in reality, terminate in a single existence; thus: Conclusion: The world of existence is formed from a single personal existence and the statuses and manifestations of that very same existence (Sadr al-Muta'allihin, 1360b, p.
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