Extended Abstract
Introduction: Given the foundational importance of ontological principles in delineating philosophical systems and scientific theories—particularly within political philosophy—this article systematically develops a theory of justice rooted in the political philosophy of Transcendental Wisdom (Hikmat Mota'aliyah). By analyzing the ontological underpinnings of justice within this school of thought, and by critically examining the source texts of its prominent figures, spanning from Mulla Sadra (Sadr al-Muta'allihin) to contemporary commentators, this study addresses a central research question: Upon which metaphysical pillars and conceptual foundations is the ontology of justice constructed within transcendental political wisdom?
Methods: Data collection was conducted via a library-based documentary method, systematically surveying the canonical works of prominent philosophers within the Transcendental Wisdom tradition. The study utilizes a text-based interpretive approach for data analysis. Initially, focusing on textual exegesis to recover the authors' intended meanings, key propositions regarding the ontology of justice were extracted from the source material. These extracted concepts were then categorized based on thematic similarity, conceptual emphasis, and the structural role they play in delineating a comprehensive system of justice. Finally, these categories were synthesized and formulated based on their direct or indirect relational links to the broader architecture of justice.
Results and Discussion: To answer this question, the ontological foundations of Hikmat Mota'alih political philosophy have been extracted and organized, and their relationship to the issue of justice has been shown. Therefore, five important foundations of "rational social system", "purposeful social system", "dynamics of human society", "human society with choice", and "need of society for justice" were obtained to depict justice in Hikmat Mota'alih political philosophy in the ontological field. A structural hierarchy and sequential dependency exist among these foundations. Specifically, the inherent rationality of society necessitates its teleological (purposeful) nature, a purpose that is actualized precisely through the realization of justice. It is through the pursuit of this teleological end that the dynamics of the political system are structured, wherein the moral choices of both the individual and the community play an objective role in manifesting justice. Consequently, it is upon this ontological scaffolding that society's existential need for justice is established.
Conclusions: By synthesizing and structuring these five ontological foundations, this article concludes that justice within transcendental political philosophy operates as an integrated system defined by a dialectical relationship between the virtuous individual and the virtuous society. This systemic framework guides both components within an existential pyramid that extends across all dimensions of reality toward a just ideal. Political and social life is no exception to this cosmic law; human political existence cannot flourish or survive without anchoring itself to the objective of justice, even at a minimal level. Based on the ontological premises of Hikmat Mota'aliyah, ultimate human perfection is attainable only within a just social order. Therefore, human society achieves stability and continuity only when just relations form the baseline for its inception, institutionalization, and preservation. Ultimately, the ontology of Transcendental Wisdom serves as the indispensable structural foundation for conceptualizing and designing a just society.