Substantial departure is regarded as fundamental principle in transcendental philosophy, the one causing the school to be distinguished from others. Human soul, because of its dependence on natural world, is exposed to this departure and transformed. The theory opens a new space for knowing and introducing human soul not founded befor Mulla Sadra. The how for receieveing Divine revelation and occurrence of miracles and extraordinary actions by the friends of God is justified by this principle. Again, the human soul`s substantial departure help us to explain the problem of death. As is understood, during the departure two agents of belief and good action would lead human to happiness. Furthermore, corporeal resurrection and human metamorphosis may be justifiable by the departure.

Undoubtedly the theory substantial departure as a great innovation has been originally established by Molla Sadra and fundamentally affected Islamic philosophy. Another important theory explained by Sadra after Avicenna's opposition is the unity of the knowing and the known. Though the theories are deeply interrelated, they have caused various problems that solving them would prepare the ground to solve many other philosophical problems. As is claimed in the second theory, the known by essence is the same as the knowing with regard to existence. However, on the basis of the first theory human soul, as the knowing, while in gradual departure by arriving at new knowledge at every instance, would cause the known to change. Here the question arises that how we can argue for unchangeable knowledge? This paper has studied the question.

The present article is an analysis based upon Treatise of Z. The purpose of this article is to present the form found in Treatise of Z in Aristotle’s Metaphysics. This form is ousia-substance. It is the principle of determinacy and intelligibility for individuals. This form is associated with matter. Form of this type, the principle for material individuals, may be called substantial form, although Aristotle dose not use the term. Substantial form is neither a universal nor an individual. Form in Aristotle’s view is different from an "Idea" in Plato’s. The distinction is not that the one is associated with matter, while the other is not. Aristotle uses the expression "this" of form and of individual thing. A universal is not a "This" but a "Such".

In Ibn Arabi's mysticism human being is considered a historical being nor a substantial one, as believed by Aristotle. According to historical Gods attributes at any given era, the reality emerges in a specific way and human, as complementary embodiment existence, has deep relation to the historical emergence of reality. Knowing self embodiment, human being is able to pass the history and time and achieve eternity. In this way, historical a of Ibn Arabi toward human being becomes totally different from the primordial view of history toward modern era, because out of history there is no reality while in Mohioddin's mysticism human being tries to exit from the history and achieve the reality of universe.

We are... So, to reframe the inquiry: who are we on a metaphysical level? Which aspects of ourselves are the most universally representative of who we are? How do we fare in the face of the passage of time? For decades, philosophers have debated the concept of diachronic personal identity, which focuses on the question of what keeps us alive. An intricate debate has developed between those who hold the body view (animalism) and those who hold the psychological view (memory) on the question of who we are. The two groups will eventually become so firmly set in their views that they will be unable to compromise. Hylomorphic animalism, or the view that humans are rational animals, living bodies made of prime matter and a rational soul, is an alternative answer to this divisive question that I propose in this study, following in the footsteps of Aristotle and Aquinas. We only survive if matter and rational souls do.

Within transcendental wisdom, the extreme end for human gradational evolution is attaining the origin of existence. While attached to material body, the human soul, on the basis of substantial gradational motion (gradual change from potentiality into actuality), evolves in the form of movement in the substance. Mulla Sadra believes that as soon as Man transfers from sensible world into intelligible world, motion in the existential substance of Man in non-material worlds is needless of force and other necessities of substantial movement. Utilizing a descriptive-analytical method, the current research is an attempt to elaborate on a new approach within substantial motion and the quality of human evolution in the afterworld genesis. This kind of motion originates from life and existence. This means that creatures in their existence possess life, motion and tendency toward a limitless perfection. Therefore, it is concluded that evolution, transformation and change occur in all worlds.

According to Descartes’ metaphysics there are two different kinds of substances in the world of creatures: “thinking substance” and “extended substance” or soul and matter. In Descartes’ philosophy the soul is equal to the mind and considered as a “thinking substance”. This immaterial substance is the essence of the human being. Body, being considered as a “matter“, is an “extended substance” and entirely distinct from the soul. The soul, therefore, exists and may be known prior to body and, not being corporeal, can exist after human death. Hence, Descartes can prove the immortality of human soul in the framework of the principle of substantial distinction. On the other hand, as a physiologist and psychologist, Descartes indeed believes in mind-body union, so that some causal interactions between mind and body show their substantial union. In this essay, the authors show that Descartes faces a serious problem in combining substantial union of mind and body with their substantial distinction; despite of his efforts in introducing the idea of pineal gland, the problem remains unsolved. Therefore it seems that as he cannot dispense with his only reason for proving the immortality of human soul, he has to hold the mind-body distinction theory in his metaphysics. Indeed, Descartes prefers to support the distinction theory rather than union theory in confronting a thesis and an antithesis stating one of two theories.

In Islamic philosophical thought, human being has been known of particular dignity. As Sadra’s philosophical thought has been founded on the uniqueness of philosophy, mysticism- in particular that of Ibn Arabi-, revelation and the traditions of pure Imams, he has studied human dignity from different dimensions. In Sadra`s, human being, after the creation of the plant and animal worlds, comes to existence in ascending arc of existence. In this way, human being in addition to its being existentially characterized with the worlds, is also characterized with higher perfection. And it is the fact by which human being can be known as a full example of being.  In this way, he manifests all the names of God; therefore, a perfect man would be a full example for all Divine attributes.

The theory of motion substance and in another words fluidity of the world, is one the most significant theory in Mullasadra’ s worldview. This belief has a vast influence and effect on our perception regarding morality and human mind. If someone believes in substantial motion, every domain of their mind will be widely impressed. This paper aims to study the impacts of belief in substantial movement on human’ s mental desires and wants attempting to determine its domain with a phenomenological approach and intuitive and introspective method. Since at one hand human believes impress their feelings and emotions; and on the other hand feelings and emotions interact with beliefs and form some desires in a person, therefore, the confirmation of motion in substances creates a desire in man that the most significant of which are as follow: greedy with regard to pleasure and a sense recklessness enjoying the moments in life, in other words unwillingness and reluctance to worldly pleasures and the tendency to asceticism and a desire to adhere virtue or perfectionism.