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Rostami V, Darabi K. The Call of Conscience in Heidegger's Thought and Nature in Mulla Sadra's Philosophy; a Comparative Study. jpt 2025; 5 (1) :14-27
URL: http://jpt.modares.ac.ir/article-34-79344-en.html
URL: http://jpt.modares.ac.ir/article-34-79344-en.html
V. Rostami1, K. Darabi *2
1- Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran
2- Department of Philosophy and Islamic Theology, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, Iran
2- Department of Philosophy and Islamic Theology, Faculty of Theology and Islamic Studies, University of Mazandaran, Babolsar, Iran
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This article compares the call of conscience in Heidegger's thought to the concept of nature in Mulla Sadra's philosophy.
Conscience in Heidegger's thought is within the realm of existential phenomena [Heidegger, 2017: 346]. It is not a feeling of discomfort but rather a distinctive way for Dasein to know who it is in her life [Pattison, 2013: 31]. For Heidegger, conscience is the awakened awareness of man's limited and mortal way of being [Johnson, 2017: 67].
According to Heidegger, man is the only being whose existence goes beyond itself moment by moment with its choices and has no specific predetermination of itself [Khatami, 2013: 146]. Heidegger considers listening to the call of conscience to be the cause of Dasein’s authenticity [Richardson, 2003: 80]; because Dasein, since it is lost in Dasein, must first find itself. It must be shown to itself in its possible selfhood to find itself. Dasein needs a witness to its true self [Heidegger, 2017: 344]. According to Heidegger, the witness is the same conscience that shows Dasein's true self and the authentic possibilities [Macquarrie, 2003: 194]. The call of conscience speaks of sin. According to Heidegger, every Dasein is necessarily sinful. Of course, Heidegger does not mean the religious meaning of sin; rather, he refers to a sin related to the way of human existence and is based on the projection of Dasein. Of course, only this authentic Dasein knows its guilt [Inwood, 2017: 194]. Heidegger calls this authenticity aspect related to sin and determination. Determination requires separation from Dasein and making a covenant with oneself, but why is a decision that contemplates death an unfolding and openness? In response, we can refer to Heidegger’s words about the call of conscience [Jamadi, 2021: 531]. But it is Dasein itself that, as conscience, calls itself to choose its most specific possibilities. This demand for conscience is nothing but understanding itself, a state of openness for Dasein [Luckner, 2020: 219].
Heidegger considers the inner caller to be Dasein itself. The answer must be sought in detail in anxiety and its relationship to conscience. Anxiety opens a path to authenticity for Dasein and reveals the reality of Dasein itself to itself [Menaldo, 2021: 409]. In anxiety, Dasein loses the comforting feeling of belonging to the group [Watts, 2020: 83]. Dasein is aware of its reality and being thrown away, and the thought of death has confronted it with nothingness and finitude [Fadaei Mehrabani, 2013: 184]. Therefore, the one who, in the call of conscience, calls the man immersed in the world of Dasein to his authentic self is the same Dasein that has experienced nothingness and utters such a call from the depths of a feeling of alienation and unfamiliarity [Hamedani, 2010: 199].
Regarding the place of God and morality in the authentic life that Heidegger depicts, it should be noted that according to Heidegger, no positive or negative judgment has been given about the possibility of God [Heidegger, 2024: 106]. Rather, the proof of God is based on the deepest question of existence [Perotti, 2000: 159]. Even according to Macquarie, the dispute about the place of God in Heidegger's thought is verbal. That transcendent and fundamental thing that has a high place in Heidegger's thought is sacred truth [Abbas Zadeh, 2018: 141]. Regarding the place of morality, it should also be noted that despite significant efforts to find morality in Heidegger's works, most of Heidegger's defenders and critics reject any moral aspects of Heidegger's thought [Nelson, 2008: 412]. However, according to Babak Ahmadi, Contemporary Heidegger Scholars can say that it is much easier to provide ethical interpretations of many of Heidegger's discussions than other philosophers of his time [Ahmadi, 2017: 535].
Mulla Sadra has different views on nature. One of these views on the nature issue seems to align with the white tablet theory. According to this view, humans acquire different forms and become different types with contradictory truths after performing different actions. In this view, he considers what constitutes the essence of human nature to be the same monstrous power [Alshirazi, 1981d: 18]. Still, on the other hand, Mulla Sadra has interpretations in some cases that introduce human nature as inclined to goodness and virtue and consider the tendency to vice as an acquired and contingent matter [Alshirazi, 1988b: 246]. In Sadra's thought, nature also means the initial state of moderation of the soul. Nature is for the soul, and balanced humor is for the body [Alshirazi, 2002: 146].
One of the important issues in Sadr al-Mutalahin's thought process is the intense movement of the essentials [Obudiyyat, 2013: 328]. Nature plays an important role in the intense essential movement of man. Because nature is the human capital for essential development, nature, which is the monstrous power of the soul or the existential aspect inclined to guidance, can transform man into various types with intense essential movement and determine secondary natures for him. The existence of poverty and the fact it is related to the effect, which is one of the foundations of transcendental wisdom, can be considered good evidence of the innate tendency of man to God and guidance because Sadr al-Mutalahin does not consider any aspect in itself for the effect and considers the reality of the effect to be the same as dependence and connection to the cause [Alshirazi, 1985: 53]. The abstract effect is present due to knowledge, and God, by the necessity of existence from all sides, has all the perfections of existence and is absolute perfection [Alshirazi, 1982: 37]. Therefore, the existence of every human being is in such a way that he tends towards God, guidance, and perfection and is naturally God-conscious.
Nature can give meaning and value to human life because Sadr al-Mutalahin considers the goal of human soul movement to be reaching God. Man can go through the stages of doubt with innate essential movement and reach happiness with faith and righteous deeds. In his view, man in this evolutionary process is naturally oriented towards God and the Hereafter [Alshirazi, 1981d: 102; Alshirazi, 1999: 159]. Therefore, nature can make human life purposeful and meaningful.
Nature, meaning the factor of moderation of the human soul, is also effective in making life meaningful because nature is a protector for the human soul that it does not deviate, and according to psychologists of the present day, maintaining the balance of the soul is one of the factors in achieving mental health and peace in life, and achieving peace and mental health leads to purposefulness and meaning in life [Sharajabian & Arshad Riahi, 2016: 36; Mutahhari, 2020: 67-93].
The call of conscience in Heidegger's thought, like the theory of nature in transcendental wisdom, is rooted in the existence and truth of man. Another similarity between these two thinkers is that nature in Mulla Sadra and the call of conscience in Heidegger do not require us to assume a fixed nature for man. Another similarity between nature and the call of conscience in these two thinkers is that nature and conscience cause human awareness. Just as Heidegger in existence and time has considered the realization of authenticity to be the determination that responds to the call of conscience, in Mulla Sadra's thought, the salvation of humanity and the authenticity of life are completely related and dependent on human nature. Both conscience and the meaning of life effectively make human life meaningful and cause peace and liberation from emptiness. Another similarity is that nature and the call of conscience make man aware of his imperfection and existential poverty. Another point in common between nature in Sadra’s thought and the call of conscience in Heidegger’s thought is that, in the view of both thinkers, conscience and nature, no matter what source they have, invite man to his possibilities. One of the differences between the theory of nature in Mulla Sadra and the call of conscience in Heidegger’s thought is that Heidegger considers the inner caller to be Dasein itself. But Mulla Sadra considers the source of nature to be God. God has no role in Heidegger’s explanation of the call of conscience. Another important difference is that the authenticity that listening to the call of conscience brings to man is not among the moral dos and don’ts that Heidegger considers important, and basically, the content of the call of conscience is not among the moral dos and don’ts. Ethics has an important place in Sadra al-Mutalahin's philosophy.
Conscience in Heidegger's thought is within the realm of existential phenomena [Heidegger, 2017: 346]. It is not a feeling of discomfort but rather a distinctive way for Dasein to know who it is in her life [Pattison, 2013: 31]. For Heidegger, conscience is the awakened awareness of man's limited and mortal way of being [Johnson, 2017: 67].
According to Heidegger, man is the only being whose existence goes beyond itself moment by moment with its choices and has no specific predetermination of itself [Khatami, 2013: 146]. Heidegger considers listening to the call of conscience to be the cause of Dasein’s authenticity [Richardson, 2003: 80]; because Dasein, since it is lost in Dasein, must first find itself. It must be shown to itself in its possible selfhood to find itself. Dasein needs a witness to its true self [Heidegger, 2017: 344]. According to Heidegger, the witness is the same conscience that shows Dasein's true self and the authentic possibilities [Macquarrie, 2003: 194]. The call of conscience speaks of sin. According to Heidegger, every Dasein is necessarily sinful. Of course, Heidegger does not mean the religious meaning of sin; rather, he refers to a sin related to the way of human existence and is based on the projection of Dasein. Of course, only this authentic Dasein knows its guilt [Inwood, 2017: 194]. Heidegger calls this authenticity aspect related to sin and determination. Determination requires separation from Dasein and making a covenant with oneself, but why is a decision that contemplates death an unfolding and openness? In response, we can refer to Heidegger’s words about the call of conscience [Jamadi, 2021: 531]. But it is Dasein itself that, as conscience, calls itself to choose its most specific possibilities. This demand for conscience is nothing but understanding itself, a state of openness for Dasein [Luckner, 2020: 219].
Heidegger considers the inner caller to be Dasein itself. The answer must be sought in detail in anxiety and its relationship to conscience. Anxiety opens a path to authenticity for Dasein and reveals the reality of Dasein itself to itself [Menaldo, 2021: 409]. In anxiety, Dasein loses the comforting feeling of belonging to the group [Watts, 2020: 83]. Dasein is aware of its reality and being thrown away, and the thought of death has confronted it with nothingness and finitude [Fadaei Mehrabani, 2013: 184]. Therefore, the one who, in the call of conscience, calls the man immersed in the world of Dasein to his authentic self is the same Dasein that has experienced nothingness and utters such a call from the depths of a feeling of alienation and unfamiliarity [Hamedani, 2010: 199].
Regarding the place of God and morality in the authentic life that Heidegger depicts, it should be noted that according to Heidegger, no positive or negative judgment has been given about the possibility of God [Heidegger, 2024: 106]. Rather, the proof of God is based on the deepest question of existence [Perotti, 2000: 159]. Even according to Macquarie, the dispute about the place of God in Heidegger's thought is verbal. That transcendent and fundamental thing that has a high place in Heidegger's thought is sacred truth [Abbas Zadeh, 2018: 141]. Regarding the place of morality, it should also be noted that despite significant efforts to find morality in Heidegger's works, most of Heidegger's defenders and critics reject any moral aspects of Heidegger's thought [Nelson, 2008: 412]. However, according to Babak Ahmadi, Contemporary Heidegger Scholars can say that it is much easier to provide ethical interpretations of many of Heidegger's discussions than other philosophers of his time [Ahmadi, 2017: 535].
Mulla Sadra has different views on nature. One of these views on the nature issue seems to align with the white tablet theory. According to this view, humans acquire different forms and become different types with contradictory truths after performing different actions. In this view, he considers what constitutes the essence of human nature to be the same monstrous power [Alshirazi, 1981d: 18]. Still, on the other hand, Mulla Sadra has interpretations in some cases that introduce human nature as inclined to goodness and virtue and consider the tendency to vice as an acquired and contingent matter [Alshirazi, 1988b: 246]. In Sadra's thought, nature also means the initial state of moderation of the soul. Nature is for the soul, and balanced humor is for the body [Alshirazi, 2002: 146].
One of the important issues in Sadr al-Mutalahin's thought process is the intense movement of the essentials [Obudiyyat, 2013: 328]. Nature plays an important role in the intense essential movement of man. Because nature is the human capital for essential development, nature, which is the monstrous power of the soul or the existential aspect inclined to guidance, can transform man into various types with intense essential movement and determine secondary natures for him. The existence of poverty and the fact it is related to the effect, which is one of the foundations of transcendental wisdom, can be considered good evidence of the innate tendency of man to God and guidance because Sadr al-Mutalahin does not consider any aspect in itself for the effect and considers the reality of the effect to be the same as dependence and connection to the cause [Alshirazi, 1985: 53]. The abstract effect is present due to knowledge, and God, by the necessity of existence from all sides, has all the perfections of existence and is absolute perfection [Alshirazi, 1982: 37]. Therefore, the existence of every human being is in such a way that he tends towards God, guidance, and perfection and is naturally God-conscious.
Nature can give meaning and value to human life because Sadr al-Mutalahin considers the goal of human soul movement to be reaching God. Man can go through the stages of doubt with innate essential movement and reach happiness with faith and righteous deeds. In his view, man in this evolutionary process is naturally oriented towards God and the Hereafter [Alshirazi, 1981d: 102; Alshirazi, 1999: 159]. Therefore, nature can make human life purposeful and meaningful.
Nature, meaning the factor of moderation of the human soul, is also effective in making life meaningful because nature is a protector for the human soul that it does not deviate, and according to psychologists of the present day, maintaining the balance of the soul is one of the factors in achieving mental health and peace in life, and achieving peace and mental health leads to purposefulness and meaning in life [Sharajabian & Arshad Riahi, 2016: 36; Mutahhari, 2020: 67-93].
The call of conscience in Heidegger's thought, like the theory of nature in transcendental wisdom, is rooted in the existence and truth of man. Another similarity between these two thinkers is that nature in Mulla Sadra and the call of conscience in Heidegger do not require us to assume a fixed nature for man. Another similarity between nature and the call of conscience in these two thinkers is that nature and conscience cause human awareness. Just as Heidegger in existence and time has considered the realization of authenticity to be the determination that responds to the call of conscience, in Mulla Sadra's thought, the salvation of humanity and the authenticity of life are completely related and dependent on human nature. Both conscience and the meaning of life effectively make human life meaningful and cause peace and liberation from emptiness. Another similarity is that nature and the call of conscience make man aware of his imperfection and existential poverty. Another point in common between nature in Sadra’s thought and the call of conscience in Heidegger’s thought is that, in the view of both thinkers, conscience and nature, no matter what source they have, invite man to his possibilities. One of the differences between the theory of nature in Mulla Sadra and the call of conscience in Heidegger’s thought is that Heidegger considers the inner caller to be Dasein itself. But Mulla Sadra considers the source of nature to be God. God has no role in Heidegger’s explanation of the call of conscience. Another important difference is that the authenticity that listening to the call of conscience brings to man is not among the moral dos and don’ts that Heidegger considers important, and basically, the content of the call of conscience is not among the moral dos and don’ts. Ethics has an important place in Sadra al-Mutalahin's philosophy.
Article Type: Original Research |
Subject:
Metaphysics (Islamic)
Received: 2025/01/22 | Accepted: 2025/02/14 | Published: 2025/03/16
Received: 2025/01/22 | Accepted: 2025/02/14 | Published: 2025/03/16
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