Self-Transcendent Wisdom Mediates the Association Between Spirituality and Well-Being in Six Nations

Distraught individuals sometimes turn to religion for solace, particularly in old age, so spirituality is not necessarily positively related to well-being. However, spirituality might lead to greater well-being if it promotes self-transcendent wisdom. Using a sample of 307 respondents from six nations (USA, Canada, Serbia, Ukraine, Iran, and China), ranging in age from 59 to 99 years (M=73.00, SD=8.13), this study tested the generalizability of the hypothesized mediated pathway. Results showed only weak correlations between spirituality and well-being measures in the whole sample. Yet, as predicted, spirituality, mediated by self-transcendent wisdom, was indirectly related to greater well-being in all six nations, despite significant differences by nation in variable means. Spirituality had additional direct positive effects on life satisfaction in Canada, Iran, and China and on general well-being in Iran and China. These findings suggest that spirituality likely results in greater well-being when it transcends egocentric concerns.

Inference of Mulla Sadra's Ethical Views in the Four Realms of Meta-Ethics

Meta-ethics is an important and fundamental part of ethical philosophy. Normative ethics discusses the ethical criterion and definition of happiness and obligation; but Meta-ethics deals with its background. In other words, it puts ethical propositions into philosophical questions in terms of meaning, cognition, and truth. In the intellectual system of transcendent wisdom, metaphysical issues and sheer philosophy are studied in order to help human beings to develop and transcend. In fact, human ethics and transcendence along with theology are two main goals of transcendent wisdom. In this regard, it is important to understand Mulla Sadra's views on meta-ethics as well as to discover and deduce it among Mulla Sadra's philosophical views. While defining meta-ethics, explaining its domains and asking main questions about each of these domains, the method of comparative study is used in this paper in order to provide the most appropriate and consistent possible answers to questions in the realm of meta-ethics - based on Mulla Sadra's views on the originality of existence Substantial motion and Union of Intelligent and Intelligible and so on.

Al-Asfār al-Arba‘at sebagai Basis Metafisika Mullā Shadrā

Shadrā, who is known as the leader of Islamic philosophy, succeeded in synthesizing various views of the previous schools of thought. His philosophy is al-Hikmat al-Muta'āliyat which means transcendent wisdom as a transmission of wisdom that is directly present in a person through inner cultivation and spiritual purity. The synthesis is listed in the magnum opus, namely al-Asfār al-Arba'at. What and how Shadrā builds philosophical ideas on top of mystical and rational approaches is a speciality in Shadrā's philosophy. The existence of a relationship between each travel hierarchy and its philosophy is the focus of discussion in this study. This article is a literature study based on descriptive-analytical and holistic methods. The aim is to reveal how the hierarchy of Sadrā's spiritual journey relates to the building of his philosophy. Then look at the concept holistically that there is a connection between mystical experiences that contribute to building a holistic and diverse philosophical system.

Personal Growth and Well-Being in the Time of COVID: An Exploratory Mixed-Methods Analysis

The physical distancing measures necessitated by COVID-19 have resulted in a severe withdrawal from the patterns of daily life, necessitating significantly reduced contact with other people. To many, such withdrawal can be a major cause of distress. But, to some, this sort of withdrawal is an integral part of growth, a pathway to a more enriching life. The present study uses a sequential explanatory QUAN-qual design to investigate whether people who felt that their lives had changed for the better after being forced to engage in physical distancing, what factors predicted such well-being, and how they spent their time to generate this sense of well-being. We invited 614 participants who reported closely following physical distancing recommendations to complete a survey exploring this topic. Our analyses, after controlling for all other variables in the regression model, found a greater positive association between presence of meaning in life, coping style, and self-transcendent wisdom and residualized current well-being accounting for retrospective assessments of well-being prior to physical distancing. An extreme-case content analysis of participants' personal projects found that participants with low self-transcendent wisdom reported more survival-oriented projects (e.g., acquiring groceries or engaging in distracting entertainments), while participants reporting high self-transcendent wisdom reported more projects involving deepening interactions with other people, especially family. Our findings suggest a more nuanced pathway from adversity to a deeper sense of well-being by showing the importance of not merely coping with adversity, but truly transcending it.

Denial of Causality by Hume and Answer of Commentators of Transcendent Wisdom of Mulla Sadra

Hume divides all propositions into two parts: the relations of ideas and matters of fact. He considers the first part certain and matters of fact that makes us aware of the future and can take us beyond sensory perception are uncertain. He believes all reasoning about matters of fact is based on the relation of cause and effect and the principle of uniformity of nature. Based on his especial epistemology, argues that the principle of causality is a mental habit and the principle of uniformity of nature is matter of facts must be proved by experience that its proof and argument is probable that leads to a circle and ultimately expresses his skepticism. Commentators of transcendent wisdom based on the intuitive knowledge of the soul in its own works and actions, proved the idea of causality. They have discussed the unity of sensory and sensible theory, along with the principle of self-evident of causality that these theories only explain the origin of the concept of causality and its generality. However, the main question is how can causality be attributed to objective instances? In response, we have discussed the combination and sum of reason and sense using the experimental method.

Plato and yoga

Plato, classical Vedanta, Yoga and early Buddhism all promote - on the basis of homologies between cosmos and inner self - cognitive and affective practices that remove external accretions to the self and the delusion and suffering they bring, thereby seeking to achieve transcendent wisdom and liberation from the cycle of births and deaths. There is evidence in the Platonic dialogues for analogies to South Asian meditative praxis. This raises the question of whether the highest states of knowledge in Plato are conceptual, or whether there is anything in Plato corresponding to the interdependence, in South Asian yoga, of intellectual insight and non-cognitive 'cessative' meditations.