Islamic revolution as a socio-political movement with cultural and religious property, is of such high capabilities of political culture that may transcend political culture in different levels in harmony with Islamic political culture and establish its transcendent values. One, considering this quality of Islamic revolution, may get a more exact knowledge of it. The paper has intended to study this quality of Islamic revolution more.

This research aims to explain the agents, structure, objectives, and ultimate end of transcendent international relations. To this end, at the meta-theoretical level, the epistemological, ontological, and anthropological foundations are addressed. The main question is: What are the characteristics of transcendent international relations at the meta-theoretical level? The findings indicate that in transcendent international relations, dynamism governs international interactions; evolution is inherent to its essence, and it is oriented toward an ultimate end. Rules, laws, and traditions govern it, demonstrating that human beings, states, and other international entities, while possessing free will, also bear responsibility and are accountable for their policies and actions. In explaining the agents of international relations, given the principles related to the study of human nature, it was determined that, in terms of the four human faculties—the rational (ʿāqila), the irascible (ghaḍabiyya), the estimative (wāhima), and the bestial (bahīmiyya)—eight types of human beings can be identified, and consequently eight types of agents in international relations. Each type produces a particular form of international relations through its actions. Among them, the type of agency in which the rational faculty predominates has the effective capacity to transform existing international relations toward transcendent or desirable international relations. Regarding the structure of international relations at global, regional, and national levels, two structures were discussed: the virtuous (fāḍila) and the non-virtuous. In the structure of virtuous international relations, its nature is just, flexible, adaptive and guiding, cultural, oriented toward transcendence, progressive, peace-seeking, and invitational. The process of this structure is based on changing the status quo, transformation, and evolution. In the objectives and ultimate end of transcendent international relations, the importance of power and its acquisition as one of the objectives was addressed. However, attaining power is not permissible by any means, and the goal of acquiring power is not domination or superiority-seeking; rather, power derives its meaning and significance in the service of realizing transcendent objectives. The development of ethics and divine-human values, and the establishment of justice in relations among countries, are considered other objectives. The ultimate end of international relations is oriented toward perfection, and its future horizon is bright and transcendent, encompassing the attainment of human societies to divine proximity (qurb ilāhī). The final finding is that, in order to achieve sustainable peace, effective structures and institutions, the elimination of discrimination and oppression, the establishment of justice and equality, the realization of the rights of nations, and the formation of a desirable international society, it is necessary to move beyond conventional and base international relations and attain transcendent international relations. The agents, structures, objectives, and transcendent ultimate end possess the necessary capacity and power to realize transcendent international relations. Methodologically, by selecting the macro level of analysis—both material and spiritual—and adopting a theological approach with a descriptive-analytical method, each of the characteristics of transcendent international relations is explained. International relations, as an independent academic discipline, possesses its own specific subject matter, set of issues, methodology, objectives, and theorists. Each of the existing theories, within the main currents of realism, liberalism, and communism, has its own ontological, epistemological, anthropological, and methodological foundations. Commitment to these foundations leads to the formation and production of knowledge and the construction of theory specific to it. A review of the history of theorizing in international relations shows that studies in this field have largely been influenced by materialist meta-theory and a positivist approach. This has caused international relations theories to address only one dimension of international relations, whereas broader dimensions can be conceived that go beyond the material. In transcendent international relations, not only are the material and worldly dimensions of human life in the global society considered, but—with attention to the existential purposes of humanity and the philosophy of creation—all dimensions of international relations, including material, spiritual, and otherworldly, are taken into account. What is certain is that any change or transformation in meta-theory and epistemological sources will bring about extensive effects and consequences in theory production. Transcendent international relations does not rest content with this level of explanation; rather, by choosing the macro level of analysis—material, spiritual, and eschatological—it presents a new narrative and explanation that encompasses everything from the macro level to the micro level and the action programs of states.

Immaculate Transcendent Theology is the name given to a mystical-religious school of the twelfth century (A.H) established by the outstanding Gnostic of that time, Seyed Qotb al-Din Muhammad Neyrizi. This school is about theoretical and practical theology and mysticism of the Twelfth-Imam Shi’ism.In this theology, Universal Divine Protection is the only criterion which is used in explaining and interpreting every theoretical and practical aspect of seekers of divine. In this school, the first manifestation of Universal Protection is the Greatest Divine Name which reflects the Divine essence and attributes of God. The mission of all prophets was to take this Divine Light to the people; whoever benefited from this Light would own intuitive unity. The structure of this theology is based on the unity of wisdom, the sacred law and tradition, attention to the element of time, specific literary style and love of Iran which is an answer to the specific conditions and religious-mystical mentality of the Safavid era.After Seyed Qotb al-Din, Immaculate Divine theology continued in the works of Aqa Muhammad Hashem Shirazi, the writer of Menahel al-Tahqiq and Velayatnameh and also in the 51 mystical works of Seyed Abolqasem Azar-e shirazi.

By examining the different meanings of "essence" and "quiddity" in the thought of the Muslim philosophers, and by examining the important origins of Mula Sadra'a (transcendent) philosophy, this article will prove that the concepts of essence and quiddity are rejected in his philosophy and are considered as something conventional and as subjective constructs. So this line of thinking is nominalistic in this regard, and therefore is epistemologically a relativistic thought considering the knowledge of reality as something relative. In his philosophy, necessary and absolute knowledge of reality is impossible, and from the methodological viewpoint, this line of thought cannot be classified under rationalistic philosophy. Therefore, this kind of philosophy must rely on methods like intuition or experience.

The theme of this Congress is political philosophy, or philosophy, in the transcendent Philosophy; i.e. in Mulla Sadra's view. Here, I do not intend to discuss politics in Mulla Sadra's philosophy. This will be done by the distinguished scholars and speakers taking part in this congress, and we hope that similar studies continue in future in other forms. My main intention here is to pave the way for beginning of this discussion and to encourage all the people dealing with philosophy to study and analyze this topic. Such issues have always existed in philosophy during the last several centuries of its life, and if we explore the depth of the history of philosophy, we learn that they were always the focus of attention of related gatherings. For some reasons they were studied first in Greece and later in other places in an academic fashion.

'Nizami"s 'Haft Paykar' has been anslysed based on reception theory in this paper. The background of such a reception is the combination of myth and gnosis in a symbolic language. Its characteristic is the transcendent understanding of the context through interaction between the reader and the context and its content is the perciptable and clear awareness of the reader and it is interpreted as Nizami's sacred observation of creation.Nizami's Haft Paykar as a lingual phenomenon has been assumed the external that reflects its interior (content) similar to a mirror. In other words, the appearance is the manifestation of its interior, which in turn represents a heavenly prototype; the content cannot be manifested without its appearance. The appearance is smaller than its interior; thus, it cannot reflect the whole interior but it can be the mirror and manifest it symbolically. From such a viewpoint dome is assumed as the mirror of heaven (seven planets). In order to explain such a reflection correlated elements such as location (heaven, dome, Haft Paykar and centre), number (seven), light, color, the material of planet and personality (Bahram, Shideh and Semenar) have been analyzed.

Perhaps few philosophical schools have been judged so differently or opposed as much as the Transcendent Philosophy in the course of history. The vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers with different philosophical, gnostic, kalami, and even Qur’ anic tendencies to take it into consideration, to describe it from their own point of view, and, consciously or unconsciously, interpret it to their own advantage. Such differences have resulted in the creation of some ambiguity with regard to the truth and nature of the Transcendent Philosophy. For example, the meaning and truth of the word “ philosophy” (in Mulla Sadra’ s view), which has been given the adjective of “ transcendent” is one of such ambiguous cases. In the present paper, in order to clarify this ambiguity, the author has tried to describe Mulla Sadra’ s philosophy by referring to his own words. In doing so, after determining the nature of wisdom and philosophy and conducting a comparative study of the common meaning of philosophy and the Transcendent Philosophy and specifying their similarities and differences, it is demonstrated that his philosophy is a particular philosophy with a prophetic and religious origin. It is indeed a divine blessing which is only bestowed upon His special servants; a kind of philosophy which safely brings gnosis and reasoning to the shore of harmony and cooperation in the light of the Qur’ an.

According to Sadr al-Muta'allehin, after the divine world, there are three general worlds: the world of nature, the world of imagination or example, and the world of reason. On the other hand, the three general worlds of the world, purgatory and resurrection are mentioned in the Shari'a. From the point of view of philosophers, the world corresponds to the world of nature and purgatory to the world of example; But the issue of which level and world the resurrection corresponds to is a point of contention. Some philosophers have considered the resurrection to be a return to the world, and some have considered the world as an example; But in the meantime, there are phrases from Sadra that indicate the correspondence of the Day of Judgment with the world of reason, but also above the world of reason. The present article has studied this category of expressions in a descriptive-analytical method based on verses, narrations and principles of transcendent wisdom, and finally, it has been reached that according to the two general reasons of ends and beginnings, there are other rational reasons from Such as proving the Ba'athist intellectual identity, annihilation, time and place of resurrection, how to calculate and the truth of heaven and hell, it can be said that resurrection corresponds to the world of intellect but also to the world of intellect and corresponds to the divine world, and thus verses such as And "ala illa illa illa tisir al-amur" find meaning in a real and unauthorized way.

One of the outstanding features of transcendent wisdom is its attention to beauty in fine arts. From the ontological point of view, Mulla Sadra has looked at art and artistic aesthetics and the relationship between love and art and the abilities hidden in art and has dealt with details that are remarkable and contemplative in aesthetics. According to Mulla Sadra's ontological and anthropological assumptions, man has worlds and art, as a subtle human industry, grows and matures in these worlds. In this article, an attempt has been made to explain art and creation as a work of art from the perspective of Mulla Sadra. According to the results of the present study, in Sadra's wisdom, transcendent art makes a person look like a transcendent being. Mulla Sadra looks at art in a general and all-encompassing way and gives it a spiritual and sacred character. Because it connects fine arts and crafts with virtuous love and in fact gives art a valuable, spiritual and sacred place. Mulla Sadra goes a step further in his conception of art and presents his point of view in the form of a single theory which can be called "transcendent imitation".

Observing Bio-environmental ethics the influence of new technologies in destroying environment, theorists of this knowledge attempt to represent the efficient principles of ethics for human's interaction with environment. The philosophical system of transcendent theosophy originated in principles of Islam illustrates a unique picture of entity that justifies plurality of the universe and graded properties of entity through the theory of principality of existence and individual oneness of existence. Under the light of this theory each entity is epiphany of God and it has all characteristics of other entity such as knowledge, capability, and understanding. This research is going to study the new subject of bioethics in philosophical system of transcendent theosophy and represent new principles for it. Analyzing bioethics in transcendent theosophy, using philosophy of Sadra for explanation of new and applied subjects and representing philosophical solutions for modern problems are among results of this research.