فهرست مطالب احمد محمدی پیرو

This research is looking for an answer to the question: What is the place of professions in Mullah Sadra's anthropological view and what is the criteria for their classification and preferences? These criteria have been studied with an explanatory and not a recommendation approach in order to obtain general rules and general criteria for choosing professions. This research is theoretical, its approach is rational and its method is descriptive-analytical. With this point of view, he first extracted issues related to the subject of the article in Mulla Sadra's works, then by analyzing them, he expressed priorities. Professions are classified based on the virtue of the subject, the brilliance of the goal and the end, the honor of the subject and the beauty of the quality and the state that is obtained from it for the human being. According to this criterion, professions are not in the same category, and according to the rule, professions are placed in several categories in order of priority: 1. Professions such as teachership that are related to human life; 2. Professions such as medicine that depend on the life of the body; 3. Professions such as engineering that are useful in maintaining the life of the body. The value-based ranking of professions and industries helps to rank social systems and institutions and the process of dividing social tasks and, as a result, determining human duties in various situations.

There is an inseparable connection between practical and theoretical wisdom. The five crafts, as a part of theoretical wisdom, can play a role in practical wisdom, which is used sometimes as knowledge and sometimes as temperament or virtue. The present study was conducted to answer the question of the extent and quality of the role that the five crafts play, firstly, in producing the cognitive elements of practical wisdom and, secondly, in the origins of the emanation of act. It also aims to identify the factors and variables in relation to the five crafts that construct the practical wisdom. The significance of explaining the relationship between the two types of wisdom lies in the fact that mental habits determine the human identity, and that the five crafts are mental habits that can play a role in determining the human life by influencing the origins of emanation of acts. As a result, they can affect all aspects of human life, such as academic, social, or political ones. In this paper, the author initially introduces the five crafts and, particularly, their common features based on logical books. Then, following a descriptive-analytic approach, he examines their effects on the elements of cognitive and temperamental practical wisdom. The first section discusses an epistemological turn of erroneous concepts and judgements, the efficiency of the methodology of practical wisdom, formation of mentally-posited concepts at the level of act, and attainment of the intellection of practical wisdom by different human beings. The second section explains the regulation of the particular task of practical wisdom, the development of the skill of matching cognitive affairs with administrative ones, affecting the cognitive origins of emanation of acts, and the formation of human acts as the results of the study.

Several conditions are mentioned for the elements of burhān (apodictic proof). Being universal is one of them. On the other hand, at least some of the elements lack this condition in case of singular propositions. Therefore, it seems that the logicians have suffered some kind of contradiction. The question is, can this contradiction be resolved? If possible, how is it possible? To answer this question, initially the singular propositions and their referents are defined and finally, the conclusion is reached that the difference between the elements and the premises of burhān must be taken into consideration. The elements are the foundations and used in a broader sense than the premises. Therefore, the elements include the premises of burhān as well as those propositions that the arguments ultimately lead to. Different names used for the elements of proposition by the logicians is an evidence to this claim that the elements are those propositions that are the result of proofs, and not necessarily the propositions that are used in the premises of burhān. Another evidence of this claim is that the vicious circle, the infinite regress and the law of non-contradiction are also, sometimes, considered as the elements of burhān, alongside the axioms.

Civilization is a set of political, cultural, economic, etc. systems in which human beings, based on their worldview, seek material and spiritual growth towards the desired ends. Civilization requires setting priorities. Which of these systems is a priority for reform? The claim of the present article is that according to the theory of the physical occurrence of the soul, the correction and repair of economic relations is a priority. Because according to the theory of the physicality of the soul, the soul is created by the completion of this bodily substance and its formation is from the materials and elements of this world.On the other hand, according to the view of Sadr al-Muta'allehin, seven things are involved in the difference of human intentions and goals: nature, the condition of the parents, the difference in what the sperm springs from, the difference in nutrition, the difference in their condition in discipline, the existence of a tutor. Differences in the amount of effort in self-cultivation. The first factor is the human nature, which is highly dependent on the family economy, how it runs its business. The third and fourth factors also deal with the important issue of economics. The conclusion is that if the origin of the soul starts from the body and economic factors and good and halal nutrition are effective in human matter and sperm, the micro and macro economy of society is in spite of the lack of originality of the base. As the root of the decline and decline of civilization lies in the field of economics.

The purpose of this research is to determine a model of social sustainability of Mollasadra's philsophy and to extract scientific and practical approaches for preventing social harms from Mollasadra point of view. The research method is descriptive-analytical. First, the theoretical foundations or fundamental assumptions of the problem were stated with respect to Sadra's anthropological foundations which include: «the type of being unit of human at first and various types of it in continuing life», «unity of human personality», «the role of actions in shaping human personality», «outward and inward relationship», «the originality of the spiritual balance» and «Pluralism in therapeutic versions».Then, Sadr's strategies were mentioned for preventing social harms in two categories of scientific-epistemological and practical-executive approaches by relying on these foundations and moreover by searching in different works of Sadra,. Six approaches consisted of «strengthening science and perception», «strengthening reasoning», «strengthening self-awareness», «thinking about death», «general education and introduction of patterns» and «creating common understanding» were obtained from first categories. Approaches of Second category consisted of «needs adjustment», «promoting moderation», «modifying the nutrition system», «occupational guidance», «increasing family controls» and «counseling support of families» were extract from Mollasadra's Foundations and Speeches.

The present study aims at presenting a precise explanation of the principle of ‘Unification of Lordship’ in Mulla Sadra’s view and its difference from similar terminologies. The research question is as follows: “How is divine lordship explained from philosophical aspect?” To investigate the issue, first we have given a clear explanation of various types of divine actions. Then, we have compared the quality of divine action with that of the human’s action, stated their differences, and enumerated – to explain the truth of divine attributes – various types of divine attributes, returning them to self-subsistence. Finally, we have scrutinized the difference between Unification of Lordship and unity of divine actions. The findings of the study show that what is realized, in the divine action, outwardly is the very innovation and effusion from whose various modes a variety of conceptions, including Lordship, is abstracted. This relative attribute returns to God’s subsistence without any change. Unification of Lordship, that is supporting and management of the creatures, means the very divine governance, but in a lower rank.

In what follows, the authors have gone to analyze the style of life in the light of Mullah Sadra’s philosophy. The main question is, what approach Mullah Sadra has assumed in analyzing this concept and what his definition is in the end. Mullah Sadra has not specified any room for this term as an independent concept; nonetheless, looking descriptively and analytically at his celebrated principles, one can open a door to the subject proposing solutions the judges, the pictures were displayed to the students who were thus to issue their judgments. The analysis of data suggested that looking at beautiful women increased the threshold of perception of men making them more fastidious. The use of nice dressing jewelry and heartwarming perfume would add to their attraction. The result of the research indicated that the veil of women prevented the threshold of perception of men from increasing because the veil had covered the attractions of women from one side and had decreased the diversity of female dressing letting not show their jewelries and not spread out their perfume from another side. As a result, the veil would protect the foundation of family life from falling keeping the mental health of society more and more.

For Mulla Sadra, the criterion for “the argument of the truthful” is that it should start from the origin of existence. The origin of existence is nothing except the Almighty Necessary-Being. Thus, in such an argument, reasoning is from essence for essence. Although this seems to beg the question, in fact it is not, because when we look at the origin of existence, we see that the origin of existence is the same as the Necessary-Being and the reasoning is from essence for essence. Indeed, the Necessary-Being has not been assumed in advance to necessitate contradiction and beg the question. This reasoning is not a priori demonstration, because Necessary-Being has no cause to be liable to the rules of such arguments. This is true if external causality is considered the criterion for “a priori argument”. Therefore, we may consider it “semi a priori” since it leads to certainty. Besides, one may extend the a priori argumentation to analytic causes and consider this type of reasoning as a priori as well; and since analytic causality is also true causality, its being a priori will also be a true one.

Moral absolutism implies that some values are valid regardless of the individual, place, and time and the comprehensiveness that characterizes it cannot be harmed by what people like or dislike. Regarding the relationship between absolutism and applied ethics two things should be considered: first, the existence of moral competitive conditions together with adherence to absolutism is justifiable; secondly, it is by abiding by this principle that we can reach a solution, because preferring an action is impossible without reasoning and the possibility of reasoning is realized through absolutism. Furthermore, the solution of the problem of competitive condition will be possible if there is a definite aim. According to absolutism, this aim does exist. In order to solve the problems of applied ethics first, the preliminary competitive condition resulting from misconceiving the question should be eliminated by observing all the provisions of the subject matter of judgment. Secondly, if competitive condition remains after having observed all the provisions, then one side has to be preferred to the other by turning to the legal and rational qualitative preferences and thus the problem can be resolved.

Realism means that moral value and necessity are something real and we should discover them,not invent them. Here the idea of realism considers the origin of ethics as non-empirical, rational, and metaphysical. Applied ethics means using moral principles and standards in certain cases. Therefore, the value of moral judgment is investigated in metaethics, and value standards of moral judgment by normative ethics. The most important question in applied ethics is interference. Interference refers to the lack of harmony between two binding judgements having the criteria in compliance due to the inability of the one who has the responsibility to excute them simultaneously. Realism is related to interference moral in some aspects, such as the existence of instances of interference, the possibility of providing a solution, and dependence of correct criterion for solving the cases of interference on realism. The objective criterion means that every act which is most influential concerning its nearness to God takes priority. According to non-realism, first,no interference can occur and, second, in case the idea of interference is accepted, it is not possible to provide a solution.