نشریه انسان پژوهی دینی
پیاپی 50 (پاییز و زمستان 1402)

Allamah Tabatabaei’s theory of conventional perceptions is essentially enlisted into the field of practical wisdom but this theory enjoys serious and important anthropological properties which are frequently used. Also, compared with classic anthropology in the tradition of Islamic philosophy, these properties have innovative implications for modern practical anthropology. Anthropological outcome of the theory of convention is that Man constructs conventions. Convention is not only a type of mental activity but is a type of practical perception entailed by human activity and practice. Thus, Man, in different layer of the theory is discussed from the viewpoint of action and practice. Such a practical anthropology derived from the theory of convention is comparable to modern theories of anthropology. Amongst the most radical differences between this type of modern anthropology and classical anthropology is that it is a-posteriori, experimental and practical. Priority of nature over the spiritual dimension of Man and Man’s exploitation are the most critical components of practicality. Also, in the light of conventions, Man is defined as being social, subjective and cultural, the qualities that are also prominent in modern philosophical anthropology.

It is reasoned that mind-body is a modern issue and is not ever discussed in ancient Greek philosophy or middle Ages. The current study has reviewed these reasoning and concluded that typical categorizations of mind-body issue must be divided into general and specific. Separating the issue of mind-body from the problem of mind-body underlines the multiplicity of issues. Proofs are, then, submitted that axial issue in Sadraic psychology is soul-body rather than mind-body. Thus, the solutions and ideas from the earlier cannot be generalized into the latter. Despite that, it is possible to compare mind-body issue against Sadraic philosophy and use its advantages to solve the issue. Such a comparison stands in the need of some modification in the underpinnings or the conclusions of Sadraic philosophical psychology. These findings are meta-philosophical and offer suggestions for methodology and content of Sadraic psychology.

In his book on resurrection (Risala al-Adhawiyah) Avicenna has submitted a reasoning revealing the truth of Man and entailing the core concept of the argument of Floating Man. The current research is an attempt to analyze and criticize this reasoning and examine in relation with the notable argument of Floating Man. Besides, this reasoning is compared with the argument of Floating Man in other scripts of Avicenna. In addition to that the progression of the argument is traced back in all writing of the Avicenna and finally one analysis of the argument is criticized. It was discussed that the discussed reasoning entails the critical preliminaries of the Floating Man argument but stands in the need of further development and modification. Thus, in the subsequent works of Avicenna some components are added to and some are removed from the argument through a maturational progress. The evolution of the argument of Floating Man in works of Avicenna submits proofs on his maturational advancement in knowledge from youth to the later stages of life.

Today, the development of human resources is the focus of progress and development of societies and organizations. Therefore, throughout the ages, various concepts and approaches have been introduced around learning theories in order to realize and institutionalize employee development. Approaches that differ from each other in various aspects such as the wisdom of theoretical and philosophical principles as well as implementation mechanisms. These theories are often in accordance with the conditions and ecology of the countries of origin, therefore, their implementation in other countries has often resulted in different results. A challenge that has many examples in the development and training system of executive bodies and the private sector of the country. In such a situation, knowledge and awareness of the differences and commonalities of the theories of this field and its adaptation to the values ​​and conditions governing the society is a necessary condition for the localization and application of such theories in organizations. Therefore, in this research, analyzing the theoretical and philosophical foundations of human resource development theories and adapting it to the teachings of Islam is the main goal of the research. In this article, after analyzing the concepts and theories in the field of human resources development, using verses, traditions and religious texts, in the six main factors of looking at human beings, human nature, focusing on time, determinism and free will, objectivism/relativism and totality. Negri / Juz Negri the mentioned theories were compared with the teachings of the religion of Islam. The results show that the Islamic model for the development of human resources as a realistic and valuable guide for the managers of the country can help them overcome the challenges ahead in the development of human resources.

One of the earliest questions with which human mind has been confronted and serves as the foundation for humanities is the nature of human essence. Anthropology has long been discussed in the theological tradition of Islam where issues such as monistic/dualistic or materiality/immateriality of human essence is debated. Al-Qadi Abd al-Jabbar, the prominent advocate of Mu’tazilite adopted an approach based on sensual reason to develop and promote the theory of “tangible body”.  In this view Man lacks any truth (essence) beyond this very tangible body. The most important reason that Al-Qadi Abd al-Jabbar submits on his claim is that the origination of primary action from human organs reveals that the organ itself is the agent which perform an action by its own might. Naturally, the denial of middle-world life is one of the most serious consequences of accepting this view because in the middle-world the tangible body is destructed. Besides, issues such as corporeal resurrection, metamorphosis, true dreams and near-death experiences stand in sharp contrast with this theory. The distinction of the current research is the emphasis put on investigating a scholar the views of whom is not independently investigated despite his influence on his contemporary theologians.

The nature of “Man’s perfection”, as a critical issue in anthropology, has always been inquired into by Thinkers. Holding a particular theist view, the process theologians believe that human perfection is realized by becoming God-like. Though this view is consistent with those of Allamah Tabatabai and Ayatullah Mesbah Yazdi, it departs from them in the quality of Man’s perfection which is validly related to the way God is explicated. The adherent of the process theology believe that God is passible, mutable and evolving thus believe in human perfection in an evolution that emerge as a result of co-dependence on others. Thus, in their view God-likeness is faded and obscured. The current study adopted a descriptive-analytical method in a critical approach to prove that the underpinnings of such a view is unfounded and incompatible with some rational rule such as the impossibility of an infinite regress. Another criticism to which this view is subjected is leaving human perfection dependent upon environmental conditions and equate it with constancy of evolution while unknowing of the ultimate state or purpose of this perfectionism.

Aimed at understanding the role of moral values in the existential evolution of Man, the current study adopted a descriptive-analytical method for investigating thoughts of Ayatullah Javadi Amoli. It was revealed that this scholar denies a monistic view of existence for human soul and believe that soul undergoes existential evolution in the light of moral values. He also believes that moral virtue and moral vice cross the threshold of human essence (nature) rather than affecting it. Thus, these are moral values (virtues or vices) that actualize the specific creational life of Man as well as his eternal life which might be consistent or inconsistent with his creational life. Though Man in the realm of nature is subject to change, evolution is not limited to his substantial dimension and his essence is also open to evolution. Both virtuous and wicked actions affect substantial and inherent dimension of human existence and – dependent upon some conditions such as free will as the last constituent of a complete cause –  determine the eternal life of Man.

Explaining actions through cognitive and motivational components such as cognition, desire, intention and etc. is amongst the most important issues in the philosophy of action. The main goal of this research is studying the qualities that convert Man’s behavior into action. Defining action and explaining the basic factors involved in it are two interconnected issues, i.e. the identified factors involved in action exactly correspond the criteria (qualities) which convert behavior into action. In Western intellectual tradition belief, desire and will are the most critical factors determining action while in the Islamic intellectual tradition more emphasis is laid on the concepts of might, choice and will. The present study examined the aforementioned concepts in the views of Islamic philosophers and theologians in the light of Allamah Tabatabaei. It was concluded that knowledge, above all, practical knowledge is the most critical factor involved in Man’s action. According to Allamah Tabatabai, compared to might, desire, will and choice, it is the practical knowledge that carries the most critical role in determining action and distinguishing it from behavior.

The use of words such as "awd'' and "ma'ad'' (meaning return) about the afterlife of man indicates that the concept of "return" is fundamental in this Quranic and Islamic concept. Considering the same, Muslim theologians and thinkers have discussed the topics of eschatology as topics related to "ma'ad". The question here is: if the final point of the human journey is not exactly the same as its starting point, then what reasonable meaning can the interpretation of return have? And if the end of man's journey is exactly the same as its beginning, and the returned human is exactly the same as the original one, then what can be the purpose and benefit of this separation from the beginning and proceeding to the path of existence? The present research tries to show with the analytical-descriptive method and using library sources that the concept of return in human existential journey can enjoy a plausible explanation based on one of Mulla Sadra's anthropological foundations, namely the theory of the self-revelation of the human soul. According to this perspective, the trans-substantial changes of the soul do not mean the departure from the potentiality to actuality and the acquisition of perfections alien to the soul which are gradually added to the soul from the outside; rather, the soul, as a result of its trans-substantial motions, constantly reveals what it has in its inner reality and makes differentiated what is already undifferentiated in its inner reality. Accordingly, the returned soul is the same as the soul in the starting point in terms of the very truth of its existence, and is different from it in terms of having its existential perfections manifested and differentiated; this is the purpose of the creation of the human in this world.

Man’s volitional action is a critical subject in humanities. Realizing the process and structure of this action and understanding its relation with humanities result in a precise knowledge in the humanities itself. The current study has been an endeavor to explain the relationship between the constituents of Man’s volitional action and humanities by delving into the structure of Man’s volitional action and its associated theories. The findings of this study that utilized a descriptive-analytical method reveals that Man compiles the results of his volitional actions in forms of some experiences. Accumulation of these sciences and experiences, then, reveals the necessity of their division, classification, and categorization. The content of humanities entails a continuum of different sciences and experiences resulted from Man’s volitional actions that are categorized in form of scientific divisions and disciplines. Thus, explaining the structure and constituents of human volitional actions results in an accurate understanding of humanities, the relation of disciplines in humanities and the way they are allied with human needs. This, not only facilitates scientific endeavors in the field but also expands the domain of humanities.

Felicity has been the longstanding dream of Man that stands in the need of God’s cognition. Imam Ali (a) has lit upon cognition of God through negation of divine attribute. The current research employed a descriptive-analytical method to investigate the reciprocal interdependence between purity excellence and negation of divine attributes. To this aim, different views associated with divine attributes, their criticism, the evidential views of negation of attributes as well as the meaning conveyed by purification and its relationship with negation of attributes and the relationship between monotheism in divine attributes and unity of Imam’s attributes are taken into an analytical account. Research findings revealed that purification is the true interpretation for the noble expression of “there is no God save Allah” and denotes the wholesome rejection of any substantial mode from God while acknowledging simplicity of truth in manifestation and conception of His attributes, which, in turn, denies a compound conception of divine attributes in mental modes. Thus, a purified servant, due to his true belief in divine attributes of perfection becomes an absolute manifestation of divine attributes as well as a simple truth while preserving its contingency in order. That is why in the noble traditions of “golden chain” obedience to God is introduced as the condition for arriving at the truth of the expression “there is no God save Allah“.

The journey of Man toward God which is a spiritual and intuitive movement as well as a manifest teaching in Quran and tradition, like any other movement, enjoys four basic constituents of origin (point of departure), destination, wayfarer and the way. Apparently, the wayfarer and the way seem dissociated. However, relying on some Quranic verses and traditions about spiritual journey toward God, some commentators believe in the unity of way and the wayfarer and hold that wayfarer moves toward God through an internal journey of soul. This research is intended to investigate whether such a claim can be proved through conventional explication based on the appearance of Quranic verses and tradition without an accurate rational reasoning or mystical intuition. Being convinced by the unity of way and wayfarer is the scientific prerequisite of the best method in soul purification and self-knowledge that is an essential condition of knowing God. Also, proving the aforesaid claim through the appearance of Quranic verse and tradition reveals the emphasis of divine law on gaining such a knowledge. In the current research, it is revealed that the unity of way and wayfarer through conventional explication based on the appearance of Quranic verses and tradition can be proved. It is also proved that the implications of the verse “straight path” and the verse “have charge of your own soul” submit further proof on the afore-raised claim.