جستجوی مقالات مرتبط با کلیدواژه "علامه محمدتقی جعفری" در نشریات گروه "علوم انسانی"

The present research aims to examine the characteristics of a desirable legislation system from the perspective of Allameh Mohammad Taghi Ja'fari. The main question is what the purpose of this system is and ultimately, what executable guarantee it uses to ensure the fulfillment of everyone's interests and benefits. The research method is descriptive-analytical, and the results indicate that a sound legislation system, according to Allameh Ja'fari, requires lofty goals, clear awareness, and adequate enforcement guarantees. Regarding lofty goals, he believes that while establishing order and eliminating conflict is commendable, it is not sufficient. Rights should strive to fulfill larger objectives. Human excellence and the growth of human potential, along with efforts for unity in rights for all, are addressed in this section. In other words, firstly, a desirable legal system must endeavor to not only provide order and security but also to foster the capabilities of individuals. Secondly, not only should all aspects of individual life be under the administration of a unified legal mindset, but also there should be a single mindset governing the entire world to minimize conflicts. Concerning the characteristics that the legislator must possess, he first refers to his comprehensive knowledge of the characteristics and needs of his subjects. Then, he emphasizes his distance from personal, partisan, ethnic, etc., biases. Finally, when discussing enforcement guarantees, he believes that societal education aimed at promoting a culture of lawfulness on the one hand and sufficient attention to strengthening self-restraint within each individual, on the other hand, play a very influential role in the success of a legal system. Consequently, there will be less need for external enforcement guarantees.

Paying attention to the issue of the death of authenticity and alienation of man is one of the most important issues that contemporary man is dealing with ignorning it causes that according to Heidegger; The desert is getting wider every day and the gap between self-being and alienation becomes uncontrollable. In order to understand and face this issue logically, in the present research, the meaning and why of alienation from the point of view of two prominent thinkers of the Islamic world and the West, Allameh MuhammadTaqi Ja’fari and Martin Heidegger, were discussed in a comparative manner. The research shows that for Allameh Ja’fari self-estrangement is divided into two types, positive and negative, and positive self-estrangement means placing the "self" in the path of its logical evolution, and negative self-estrangement means exclusive attention to the animal dimension and neglecting the origin and resurrection. they know and from Heidegger's point of view, losing one's understanding of one's existence and the meaning of one's world, being under the control of previous plans, becoming a passive existence, not trying and seeking to understand the meaning of existence, and also becoming a static being and passive; It takes a person out of the orbit of authenticity and true self-being and enters a space called "alienation from oneself".

The practical dimension of human existence is related to his actions; Actions that shape his personality and with the guidance of practical wisdom can be transformed into wise actions and cause human happiness. The findings of the research, which is based on the descriptive and analytical method and based on library sources, show that Farabi paid special attention to the practical dimension of human existence in his view in the field of Madina Fazeleh; So that the actions of the people of Madina, along with knowledge, are among the components that cause Madina to become virtuous and Fazeleh, and if the people of Madina have knowledge; But if there is weakness in their actions, it will not be a utopia, and according to Farabi's own interpretation, it is an immoral and Faseghe Medina. It means a Medina whose inhabitants believe and know God and goodness; But in practice, they do not adhere to their knowledge. In the same way, the analysis of the works of Allameh Muhammad-Taqi Ja'fari shows that he considers action to be the main component after awareness and knowledge to reach an Intelligible life and even believes that the reasonableness of a Intelligible life is not only through theoretical Intellect, but also includes theoretical and practical Intellect. Examining the views of two thinkers shows that they both pay attention to wise action as the main component and acknowledge its role in individual and social life.

The “theoretical philosophy of history” considers the human past as a unit thing then theorizes about movement, the cause of movement, purpose, path and stages of its movement. Some theoretical philosophers of history believe that the movement of history is progressing and evolving, while some others believe otherwise. Allameh Mohammad Taghi Jafari, one of the Muslim philosophers familiar with Islamic and Western philosophy, while discussing the central issue of rational life, believes that human beings have progressed scientifically and technologically, but from a moral point of view, they are not on the path of evolution; Hence, scientific and technological advances have been at the service of corruption on earth. According to religious teachings, he believes that in the human world, after the advent of the promised Mahdi (AJ), material progress, spiritual and moral development will occur together. This article criticizes this theory by explaining it with the keyword of reasonable life. The research findings show that although this theory has succeeded in explaining the coherent theoretical philosophy based on religious sources and has scientific validity, but in part of the theory, it is ambiguous and suffers from insufficient arguments to prove its view.

One of the most important conditions stated in religious texts for the acceptance of deeds and acts of worship is the issue of sincerity, so that acts of worship without sincerity remove man from the position of Lordship. Since Imam Ali (AS) has paid much attention to this issue in his words, so in this article we have tried to explain the true meaning of sincerity and the path of correct and complete understanding by analyzing the content of Allameh Jafari's contents in the commentary he wrote on Nahj al-Balaghah. Provide the words of Ahl al-Bayt (AS). This book is one of the explanations written in the contemporary period for research audiences and due to the author's mastery of various fields of science and philosophy, its topics are expressed in a methodical and reasoning way to create a correct understanding for the audience. In this article, the content analysis method has been used and the research results indicate that Allameh Jafari considers sincerity as the highest quality of the relationship between man and truth and by dividing it into general and specific parts, has introduced the highest level of sincerity as value sincerity. . He also defined the basic components and characteristics of sincerity. He also divided sincerity into two types of sincerity in belief and sincerity in action, to draw the three dimensions of sincerity in the field of obedience, worship and help, and finally the effects and consequences such as: achieving unity, gaining knowledge, facilitating the flow of education And have introduced the education and realization of justice to understand the existence of sincerity in the human body.

There are numerous approaches in the current Western social sciences for definition and clarification of culture, which are rooted in the Western philosophical principles and the development of modernism. These definitions constantly focus on the natural desires and the worldly interests of the people. Allameh Mohammad Taqi Jafari (1923-1998), one of current Shiite thinkers, considers such a culture as an inferior one which has disregarded some of the supreme human principles such as the holiness of knowledge. On the other hand, the superior culture roots in the unvarying principles of the developmental life of the man, which relies on the people's common sense and superb feelings. In this approach, culture refers to phenomena which have made the man's logical life comprehensible and naturally enhances the man through a spiritually purposeful life. In the Holy Quran, such a life is considered virtuous. From the view point of the current interpreter of the Holy Quran, Allameh Tabatabaei (1902-1981) and his followers, the virtuous life is characterized with three feature including the faith, good deeds and virtuous morality. Figuratively, in this view, the faith is like a root extending profoundly and strongly down the ground; the virtuous morality is similar to the body and the branches; and the good deeds are the fruits of the virtuous tree of the religion, which can constantly grow more in number.

Allameh Mohammad Taqi Ja’fari as a thinker who has especially concerned himself with anthropological issues, has dealt with many important topics regarding the soul in different respects. Distinguishing between different terms predicated of the soul, he has presented many issues about the unknowability of the soul and its reasons, the meaning of immateriality, soul-body distinction, the generation of the soul and the arguments for its immateriality and many other issues. In his view, it is of great significance to know the properties of the soul or “I”, since it shows the distinction of human beings from the other creatures of the world. The interpretation of two contiguous levels of the nature and the super-nature of the soul which was first presented by Avicenna, is one of his painstaking discussions. In his view, in the examination of the soul, we should focus on the functions of the brain and its interaction with the soul too. In this paper I will deal with Allameh Ja’fari’s view on the soul and its dimensions and stages.