Fadhlu Rahman
Sekolah Tinggi Agama Islam Sadra

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THE IMPLICATION OF CHALMERS' ONTO-EPISTEMOLOGICAL PROPERTY DUALISM ON THE HARD PROBLEM OF CONSCIOUSNESS: A NEOSADRIAN PERSPECTIVE Fadhlu Rahman; Alim Roswantoro; Kholid Al Walid; Hadi Kharisman
ISSUE: Journal of Islamic Studies for Universal Dialogue Vol. 2 No. 2 (2024): ISSUE: Journal of Islamic Studies for Universal Dialogue
Publisher : Sadra International Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.67281/issue.v2i2.17

Abstract

This study aims to examine the various onto-epistemological implications arising from Chalmers' property dualism within the framework of Neosadrian onto-epistemological substantialist dualism concerning consciousness. The methodology employed entails an onto-epistemological philosophical analysis, encompassing ontology and epistemology as the two branches of philosophy addressing the nature of reality and knowledge related to it. This onto-epistemological approach draws insights from various Neosadrian Islamic philosophical thinkers, including Taqi Misbah Yazdi, Muthahhari, Jawadi Amuli, and Thabataba’i. Consequently, the research inquiries encompass: firstly, elucidating how David J. Chalmers’ argument on property dualism addresses the conundrum of consciousness; and secondly, exploring how Neosadrian onto-epistemology scrutinizes the concepts and ramifications of Chalmers’ property dualism in relation to consciousness. The investigation demonstrates that Chalmers’ argumentation in response to the hard problem of consciousness refers to the principle of pan-physicalism, positing consciousness as the foundation of reality’s structure present in all entities. Moreover, consciousness, though distinct from matter, emerges from intricate material processes. Additionally, the unidirectional duality interaction (epiphenomenal) resulting from pan-physicalism, according to Chalmers, offers the most cogent explanation for bridging the onto-epistemological gap inherent in the hard problem of consciousness. From the Neosadrian perspective, Chalmers’ viewpoint carries implications: firstly, Chalmers’ pan-physicalism implies the absence of an ontological relationship between consciousness and matter, thereby perpetuating their entrapment in the ontological gap, which constitutes the central issue of the hard problem of consciousness. Secondly, as consciousness engenders something external to itself, it contradicts the principle of al-Wāḥid lā yaṣduru ‘anhu illā al-wāḥid in the Neosadrian perspective and elevates the position of structured reality (murakkab) over simple reality (basīṭ).
CONTESTING HORIZONS OF MEANING IN GLOBAL MODERNITY: RECONSTRUCTING ALI KHAMENEI'S VISION OF AN ALTERNATIVE CIVILIZATION THROUGH THE LENS OF TRANSCENDENT THEOSOPHY 'Aliya Azzakiyya Latiefa; Muthia Rahmani; Fadhlu Rahman
ISSUE: Journal of Islamic Studies for Universal Dialogue Vol. 4 No. 1 (2026): ISSUE: Journal of Islamic Studies for Universal Dialogue
Publisher : Sadra International Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.67281/issue.v4i1.65

Abstract

This study aims to analyze the thought of Ali Khamenei as an articulation of an alternative civilizational rationality amid the dominance of a material-instrumental form of global modernity. Departing from the assumption that contemporary global conflicts cannot be reduced merely to struggles over geopolitical and economic interests, this research situates modern conflicts as contests over horizons of meaning in defining humanity, freedom, progress, and the ultimate purpose of social life. The study employs a philosophical-anthropological approach grounded in Mulla Sadra’s Transcendent Philosophy (Hikmah Muta‘āliyah) as its primary analytical framework. A digital triangulation method is applied to the primary corpus consisting of Majmoo’eh-ye Rahnameh, Volumes 1, 17, 21, and 24. The findings reveal three major conclusions. First, the conflict underlying global modernity is fundamentally a clash of ontological and epistemological horizons of meaning. Western modernity is largely shaped by a materialist-instrumental rationality that reduces human beings to utilitarian and secular dimensions, whereas Ali Khamenei’s paradigm offers an alternative horizon grounded in spirituality, tawḥīd (divine unity), and human dignity as the foundation of civilization. Second, Ali Khamenei’s critique does not constitute a wholesale rejection of modernity; rather, it represents a rearticulation of an alternative modernity in which progress, scientific advancement, and political independence remain oriented toward divine purposes. Third, through the perspective of Transcendent Philosophy—particularly the concepts of aṣālat al-wujūd (the primacy of existence), tashkīk al-wujūd (the gradation of existence), al-ḥarakah al-jawhariyyah (substantial motion), and the human being as wujūd rābiṭ (relational existence)—this study demonstrates that Ali Khamenei develops the idea of a multipolar modernity that concerns not only the distribution of geopolitical power but also the plurality of civilizational horizons of meaning. Such a framework enables each nation to actualize its own form of modernity on the basis of its historical, religious, spiritual, and socio-cultural values.