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In the history of western and eastern philosophy, the discussion of science and perception has been centered on the soul, and the body has been on the sidelines. Islamic philosophers, especially Masha'is, consider science and perception to be the function of the soul and not the body. In this research, we try to analyze the views of Ibn-Sina and Maurice Merleau-Ponty's thoughts about bodily perception using an analytical-descriptive method and a comparative approach. In this regard, first Ibn-Sina's views on the principles of psychology and then the role of the body in perception are analyzed. Then, the phenomenology of perception and the role of the body in it are examined from the perspective of Maurice Merleau-Ponty. Believing in the duality of soul and body, Ibn-Sina considers the soul as the basis of perception, but at the same time, he is not oblivious to the role of the body in the matter of perception. He sees the soul as a rider that uses its compound, the body, in actions and perception. On the other hand, according to Merleau-Ponty, the soul and the body are united and the body has a more prominent role in perception; in other words, the body is considered the only way to perceive existence.

In the section of soul of the Islamic philosophy, imagination faculty is one of the inner faculties of human beings; this faculty is preserver and preceptor of the imaginative forms, and has epistemological, anthropological and eschatological functions. Contrary to former philosophers, Mulla Sadra by proving the abstractness of imagination faculty, setting it as a fundamental principle for demonstrating the physical resurrection. In this essay, by collecting the philosophical foundations for demonstration abstractness of imagination faculty, we shall express its arguments, and the effects of the abstractness of this faculty. In the works of Mulla Sadra, there are no traces of the effects and branches of the abstractness of imagination faculty explicitly, and the function of them didn’t express for explanation of physical resurrection. The achieved effects of abstractness of imagination faculty and its branches, show that theory of mulla sadra in explanation of physical resurrection enjoys of coherence more than other theories. Some of the results about the next world that achieved by demonstration of abstractness of imagination faculty are as fallowing: philosophical explanation for entrance of imperfect souls into the next world, occurrence of reword and punishment in the grave world occurrence of pleasures and sufferings in the next world, demonstrating that heaven and hell are perceptive forms, and they exist in the soul world proving that blessing in the next world are permanent, establishing that there is no contradiction between created forms, and there is no material complications for blessings of the next world.

The point of this article is to explain the process of existence evolution from “graded unity of being” to “individual unity of being“; In this regard, the “graded unity of being” and its fundamentals in “Transcendent Theosophy” as well as “individual unity of being” and its different statements have been primarily investigated, then it would be explained in the position of research and investigation; so that firstly Mulla Sadra presumed the detachment of these two kinds and secondly he represented departure from graded unity (the primary viewpoint) to individual unity (the final viewpoint) in his theosophy. Mulla Sadra initially denied the causality and multiplicity of the “quiddity” and “limited possible beings” in order to be able to explain the mechanism of such process; To prove such explanation he appeals to two kinds of argumentations upon representing a specific analysis of causality: a)Argumentation through cause b)Argumentation through effect. In another word, assigning the effects to the affairs and based on the infiniteness of the necessary being as well as being originating, he proofed his desired idea; thus clarifying the mystical claim- individual unity of being- he became successful in approximating philosophy to mysticism and subsequently the transcendence of theosophy.

The problem of evil is one the most important challenges presented to the belief in the existence of an Omnipotent, Omniscient and All-Benevolent God. The toughest side of this problem is that there seems to be an inconsistency between these attributes and the existence of evil. The aforementioned inconsistency is not straightforward, but rather it requires to be supplemented by additional premises so as to connote "what an Omnipotent being would be able to do and what an All-Good being would be motivated to do". The latter statement implicitly indicates the logical side of the problem but there are alternative articulations of the problem which challenge the believers and ask them to give intelligible answers. This essay is an effort to explicate Boethius's point of view on this issue. As a fifth century Christian thinker, he has addressed the problem in a different manner. During the time he was awaiting execution by Theodoric -the king of the Ostrogoths- Boethius penned one of the most renowned works of philosophy ever, The Consolation of Philosophy. In a dialogue with the goddess of Philosophy, he reflects on his being betrayed by the colleagues and friends and wonders why an innocent man like him should be jailed and punished and wait for his execution. He pays much attention to the problem of evil and says: the heart-rending cause of my depression is that despite the existence of a good-natured ruler in this world, evil still exists and the evil-minded people even pass unpunished . . . Whereas the wickedness holds the helm and is thriving, the virtue not only does not face any reward, but rather it is being crushed underfoot by criminals and she pays the penalty of crimes herself. The fact that in spite of the rule of an Omnipotent and Omniscient God whose will is merely disposed to goodness such terrible things happen, strikes me with wonder and unending regret." These quoted words of Boethius suggest that he approaches the problem of evil from two respects, firstly, why in a world ruled by an Omnipotent, Omniscient and All-Benevolent God evils occur, secondly, why the world affairs proceed reversely and the upper hand is always for the evil and goods fall underfoot and defeated? Trying to prepare the necessary premises to answer these objections, Boethius turns to the nature of happiness. He distinguishes between two kinds of happiness: genuine happiness and ingenuine happiness. The goddess of philosophy invites Boethius to make the most of his imprisonment as an opportunity due to which he could meditate on truth and recognize that worldly and carnal interests do not lead to true happiness. The occurrence of evils can open the eyes of Boethius to higher truths. Now that he has lost all his material interests and possessions and ended up behind bars and does not have anything around, he understands that it is only God who can lead man to happiness in its genuine sense. In these conditions, he is delivered from all bondages and can easily pursue happiness via focusing on virtues, meditation and contemplation. He strongly asserts that when he got pleased by material interests he could not think about genuine happiness and understand it. Thanks to the conditions he faces in prison, Boethius has found that superficial ease does not imply genuine happiness and the pains which strike him pave the way for the disclosure of a higher good to him. God prescribed the imprisonment of Boethius so that the necessary ground to be prepared for the higher good to emerge which is the Christian philosopher's acquaintance with genuine happiness. In modern times, this is called promotion of justice based on higher goods.Then the answer Boethius gives to the objection he propounded at first is that pure goodness of God does not necessarily imply that he has to remove all evils once forever particularly when an evil gets things ready for the rise of a higher good. The knowledge gained by Boethius was indeed a higher good which made possible through his imprisonment and this is why God prescribed his imprisonment. The second problem which occupies this thinker's mind is that the world appears in a way as if it works reversely and evils always get the helm and have the upper hand and goods are invariably defeated and crushed underfoot. Then if God is merciful and benevolent he should not allow the goods to be suppressed by wicked fiends. One of the answers which Boethius has given to this problem is that God has conferred the primordial sense of goodness upon all human individuals. In Consolations of Philosophy, the goddess of philosophy states: all human beings have been equipped with the primordial sense of goodness but sometimes man fails to choose the path which ends up in good. Consequently, the world does not work in a reversed direction. Then there is goodness in the world whether the man recognizes it correctly or not. Particularly man is after her/his happiness and "since the genuine happiness is the highest of all goods, it is clear that human beings are essentially pro-goodness, the highest good is equally meant by the good and evil people though the former pursue it through natural practice of virtues but the latter seek to obtain it following their whims and carnal desires." Although all human individuals are after good (happiness), but it is only good-natured individuals who reach it. Then wicked people do not touch genuine good and this is why the life of good people has priority over evil people. On the other hand, Boethius believes that man has been created freely. And since this is the case, everyone is responsible before his/her own actions and moral evils can be explained resorting to free will. Though man is better to follow divine ordinances but s/he has been created as a free agent and can intentionally choose other ways to tread say devote himself to his own personal interests or make the evils his destination. Boethius sees human disposition toward evils a deviation from his/her primordial nature and believes this wrong turn leads to no more than human misery. Thus conceived, all worldly prosperities fade away in the face of eternal happiness resulted from adherence to goodness. Chasing evil intentions distances man from this eternal happiness and this is the greatest loss one would undergo. By promotion of evils man gradually gets metamorphosed and loses his/her power of discretion and ceases to be a thinking being.

The problem of evil is one the most important challenges presented to the belief in the existence of an Omnipotent, Omniscient and All-Benevolent God. The toughest side of this problem is that there seems to be an inconsistency between these attributes and the existence of evil. The aforementioned inconsistency is not straightforward, but rather it requires to be supplemented by additional premises so as to connote "what an Omnipotent being would be able to do and what an All-Good being would be motivated to do". The latter statement implicitly indicates the logical side of the problem but there are alternative articulations of the problem which challenge the believers and ask them to give intelligible answers. This essay is an effort to explicate Boethius's point of view on this issue. As a fifth century Christian thinker, he has addressed the problem in a different manner. During the time he was awaiting execution by Theodoric -the king of the Ostrogoths- Boethius penned one of the most renowned works of philosophy ever, The Consolation of Philosophy. In a dialogue with the goddess of Philosophy, he reflects on his being betrayed by the colleagues and friends and wonders why an innocent man like him should be jailed and punished and wait for his execution. He pays much attention to the problem of evil and says: the heart-rending cause of my depression is that despite the existence of a good-natured ruler in this world, evil still exists and the evil-minded people even pass unpunished . . . Whereas the wickedness holds the helm and is thriving, the virtue not only does not face any reward, but rather it is being crushed underfoot by criminals and she pays the penalty of crimes herself. The fact that in spite of the rule of an Omnipotent and Omniscient God whose will is merely disposed to goodness such terrible things happen, strikes me with wonder and unending regret." These quoted words of Boethius suggest that he approaches the problem of evil from two respects, firstly, why in a world ruled by an Omnipotent, Omniscient and All-Benevolent God evils occur, secondly, why the world affairs proceed reversely and the upper hand is always for the evil and goods fall underfoot and defeated? Trying to prepare the necessary premises to answer these objections, Boethius turns to the nature of happiness. He distinguishes between two kinds of happiness: genuine happiness and ingenuine happiness. The goddess of philosophy invites Boethius to make the most of his imprisonment as an opportunity due to which he could meditate on truth and recognize that worldly and carnal interests do not lead to true happiness. The occurrence of evils can open the eyes of Boethius to higher truths. Now that he has lost all his material interests and possessions and ended up behind bars and does not have anything around, he understands that it is only God who can lead man to happiness in its genuine sense. In these conditions, he is delivered from all bondages and can easily pursue happiness via focusing on virtues, meditation and contemplation. He strongly asserts that when he got pleased by material interests he could not think about genuine happiness and understand it. Thanks to the conditions he faces in prison, Boethius has found that superficial ease does not imply genuine happiness and the pains which strike him pave the way for the disclosure of a higher good to him. God prescribed the imprisonment of Boethius so that the necessary ground to be prepared for the higher good to emerge which is the Christian philosopher's acquaintance with genuine happiness. In modern times, this is called promotion of justice based on higher goods.Then the answer Boethius gives to the objection he propounded at first is that pure goodness of God does not necessarily imply that he has to remove all evils once forever particularly when an evil gets things ready for the rise of a higher good. The knowledge gained by Boethius was indeed a higher good which made possible through his imprisonment and this is why God prescribed his imprisonment. The second problem which occupies this thinker's mind is that the world appears in a way as if it works reversely and evils always get the helm and have the upper hand and goods are invariably defeated and crushed underfoot. Then if God is merciful and benevolent he should not allow the goods to be suppressed by wicked fiends. One of the answers which Boethius has given to this problem is that God has conferred the primordial sense of goodness upon all human individuals. In Consolations of Philosophy, the goddess of philosophy states: all human beings have been equipped with the primordial sense of goodness but sometimes man fails to choose the path which ends up in good. Consequently, the world does not work in a reversed direction. Then there is goodness in the world whether the man recognizes it correctly or not. Particularly man is after her/his happiness and "since the genuine happiness is the highest of all goods, it is clear that human beings are essentially pro-goodness, the highest good is equally meant by the good and evil people though the former pursue it through natural practice of virtues but the latter seek to obtain it following their whims and carnal desires." Although all human individuals are after good (happiness), but it is only good-natured individuals who reach it. Then wicked people do not touch genuine good and this is why the life of good people has priority over evil people. On the other hand, Boethius believes that man has been created freely. And since this is the case, everyone is responsible before his/her own actions and moral evils can be explained resorting to free will. Though man is better to follow divine ordinances but s/he has been created as a free agent and can intentionally choose other ways to tread say devote himself to his own personal interests or make the evils his destination. Boethius sees human disposition toward evils a deviation from his/her primordial nature and believes this wrong turn leads to no more than human misery. Thus conceived, all worldly prosperities fade away in the face of eternal happiness resulted from adherence to goodness. Chasing evil intentions distances man from this eternal happiness and this is the greatest loss one would undergo. By promotion of evils man gradually gets metamorphosed and loses his/her power of discretion and ceases to be a thinking being.

Mullā Sadrā has frequently used Quranic verses in the chapter on "soul" in his Al-Shawāhid al-rubūbiyah, like many of his other works. In this paper, we shall analyze the application of these verses for the study of soul. For this purpose, applications of the verses in this topic are classified into four parts; and then the eligilbility of the applications of these verses in those positions is evaluated. At first glance, it seems that Mullā Sadrā has applied these verses properly; But the result of this evaluation is that in many cases, his philosophical views and assumptions have caused his understanding of these verses and applying them in special positions and cases are inconsistent with their apparent meaning and pattern and therefore this is a kind of wrong and invalid exegesis. Only in a few cases, his applications of the verses and their interpretations are consistent with their apparent meaning and pattern; he has made use of his philosophical basics in the presentation of such correct and certain interpretations.