Introduction
Transcendental Policy, as it is known, was established and systematized by Sadr al-Din Shirazi, known as Sadr al-Mote'allehin. Today, this wisdom (Hikmah) is one of the most popular schools of Islamic philosophy, which is the continuation of the philosophical life in the Islamic world and Iran. We can also name some famous thinkers that after many years have been the greatest commentators and interpreters of this novel wisdom.

Unfortunately, however, not all aspects of transcendental wisdom, especially its political aspects, have been properly considered, examined, investigated, and studied, as it should be.

However, some believe that Sadra's works, thought, and transcendental wisdom lack political thought and philosophy. On the other hand, most of the viewpoints on the political aspects of transcendental wisdom lack clear evidence and they are inaccurate. In the meantime, commentators and interpreters of transcendental wisdom have not paid any attention to the development of political issues of this wisdom for some various reasons, and focused more on explaining and developing the text. Most importantly, none of Sadr al-Din Shirazi's works has so far been analyzed from the perspective of political philosophy. The common limitations and difficulties of the scientific community and the dominant systems of knowledge owners should be added, because of which there have not been any opportunity to raise political philosophy issues. Therefore, viewpoints about transcendental political philosophy have been associated with love, hatred, fondness, and fascination. 
Due to the existence of strong motivation and efforts of the researchers in the Research Center for Political Sciences and Thoughts, the aforementioned gaps have caused a plan to carry out scientific-research activities and empower Islamic political philosophy, especially with a focus on explaining the political aspects of transcendental wisdom, which is similar to an active and dynamic wisdom. Accordingly, the activities are in several levels including writing papers and carrying out studies on some issues, holding meetings discussion sessions, holding conferences, book critique and so on. For the first time, the current plan tries to highlight the political aspects of transcendental wisdom and contribute to empowerment, establishment, and enrichment of Islamic political philosophy in the form of transcendental political philosophy.

To achieve this goal, in 2005, the collection of papers on "political aspects of transcendental wisdom" was designed after approval of the plan by ISCA and considering the high capacities of the researchers in the field of Islamic political knowledge, and it was carried out with the help of God and participation of a number of professors, researchers and colleagues at Department for Political Philosophy in the Research Center for Political Sciences and Thought and then published as the first volume of a collection of papers. In addition, the second phase of this plan started in 2006 by holding a series of meetings on "political aspects of transcendental wisdom" with the presence of professors, experts in order to create space and provide context to identify the features of transcendental political wisdom. This mission was accomplished with the help of Allah and so far, there have been various talks on this topic. So far, three books have been published from the series of the conference day's meetings, talks, lectures, and sessions.

Finally, planning for the conference on "Transcendental policy from the viewpoint of transcendental wisdom" began in mid-2007. During different meetings of the scientific committee and the conference policy council, the topics of the Conference's call were finalized in a four-topic format, and a public announcement was made in April 2008.
In order to empower the quality of scientific issues and with the help and guidance of the honorable professor of transcendental wisdom, Ayatollah Javadi Amoli, the scientific committee postponed the date of the conference to February 2008, which was supposed to be in June 2008. Undoubtedly, this conference is the starting point to design and conduct effective and useful research on transcendental political wisdom and it will be followed by the empowerment of one of the indigenous sciences.

 There needs to be explained about stages of the process. In the first stage, after presenting the brief and detailed plan and approving some of the topics and titles, we talked with a group of researchers to write papers on the approved topics.  The presented plan was welcomed by some the lovers and each of them assisted this new plan to be fruitful by choosing one of the topics freely and writing paper on that topic. The submitted papers were examined and judged by some professors and the conference's members of the scientific committee in several phases and the result of the evaluations was given to the authors to enrich the papers. After correcting the papers, the full text of the papers were published in the form of the first volume of "transcendental policy from the viewpoint of transcendental wisdom". 
Objectives

The research plan of "transcendental political wisdom" considers basic, practical, comparative, historical goals, producing knowledge, conceptualization and empowerment in order to culturalize and provide context. Some of the goals are as follows:

1. The critique and examination of the dominant secularism on the existing political philosophies from the viewpoint of Islamic political philosophy. 
2. Providing the theoretical arrangements to make global politics spiritual through considering the body and soul simultaneously.
3. Producing political concepts with an Islamic approach and based on Islamic political philosophy.
4. Participation in producing political knowledge with an Islamic and local approach.
5. Providing the context for theoretical to solve intellectual problems in the field of political thought in Islamic Republic of Iran and world of Islam.
6. Empowerment and explanation of Islamic philosophy capabilities in the fields of politics and society.
7. Explaining the capacities and features of the transcendental philosophy to enter political and social arenas.
8. Providing a theoretical foundation to criticize the rival political schools and philosophies.
9. Upgrading the Islamic political philosophy in the form of transcendental political philosophy.
10. Providing the theoretical context to have a systematic, comprehensive, objective look at the issues of politics, diplomacy in today's world especially in the world of Islam.