کیهان‌روان‌انگاری قوامی صدرایی؛ پاسخی به مسئله‌ی دشوار آگاهی

According to one interpretation of the theory of the bodily origination of the soul, the soul and consciousness emerge abruptly at a particular stage of bodily development. This view gives rise to the hard problem of consciousness, asking how consciousness can arise from a being previously devoid of any consciousness. Using an analytical-comparative approach grounded in Transcendent Theosophy, especially the simultaneity of existence and its perfections, and the intensifying motion of existence, we show that this view is incompatible with Mulla Sadra’s ontology. Consciousness exists, in graded form, across all levels of being; human consciousness is not a sudden leap but a heightened stage of primordial consciousness that gradually intensifies and acquires new properties.

Most theories of this type, termed panpsychist, rely on atomistic ontologies in which complex beings and consciousness originate from fundamental particles with phenomenal states. Accordingly, Sadra’s theory of consciousness must be understood in the context of panpsychism grounded in a differentiated ontology. We achieve this by relating his ontology to a holistic form (priority monism) and aligning his science of consciousness with constitutive cosmopsychism. In Sadra’s framework, while nature is the source of motion, the existence of nature and its perfections depends on the apex of the hierarchy, which serves as both origin and ultimate of all dependent beings. a science of consciousness based on this ontology not only rejects sudden emergence from non-consciousness but also avoids difficulties of atomistic accounts, including the combination problem, the insufficiency of weak causes for strong effects, and reductive naturalism.