University of Qom Journal of Philosophical Theological Research 1735-9791 27 1 2025 03 21 A Critical Examination of Mullā Sadrā’s Theory of the Correspondence of Existential Realms within the Framework of the Epistemological Correspondence Theory of Truth A Critical Examination of Mullā Sadrā’s Theory of the Correspondence of Existential Realms within the Framework of the Epistemological Correspondence Theory of Truth 21 44 3532 10.22091/jptr.2025.11701.3184 FA Hosein Saadat PhD. Candidate of Islamic Philosophy and Theology, Department of Islamic Philosophy and Theology, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, Iran Abdolrasoul Kashfi Professor of Islamic Philosophy and Theology, Department of Islamic Philosophy and Theology, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, Iran 0000-0002-5702-2281 Journal Article 2024 11 21 Mullā Sadrā interprets “correspondence” in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object’s qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā’s resolution of the conflict between his theories.<strong> </strong> Mullā Sadrā interprets “correspondence” in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object’s qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā’s resolution of the conflict between his theories.<strong> </strong> https://pfk.qom.ac.ir/article_3532_f8c545f2a8ea9c1fb6fbb1574232798e.pdf