جستجوی مقالات مرتبط با کلیدواژه « khajeh nasir » در نشریات گروه « علوم انسانی »

The situation in Iran at the end of the 8th century of Hijri was accompanied by events that had an impact on the cultural and intellectual issues of that time. With the establishment of the Safavid government, Shiism was declared as the official religion and entered the social currents, and Shiite scholars and intellectuals also came out of the passive state. With the introduction of rational thought into these currents, new opinions emerged among sages and theologians. In the tenth century, divine wisdom faced fundamental changes, and Islamic philosophy, which was based on Shia teachings, was created by Mulla Sadra and inspired by the thoughts of mystics. And the previous sages entered a new era. By introducing new issues in philosophy, Mulla Sadra founded a new school called Hekmat al-Mota'aliyeh, and with this school, the process of making the intellect legitimate was put on a new path and ended the differences between rationalists and esotericists about religion. Mulla Sadra resolved disputes with a new style. Using his philosophical method, he tried to explain, consolidate and defend beliefs and created a kind of philosophical discourse, and in this way, using the reasoning methods of Masha, the personal experiences of mystics, and with new interpretations of the verses of the Qur'an and the foundations of belief. He was able to create a new way of philosophical theology, that is, philosophical theology, after him, his students continued this path. And each of them played an important role in the flourishing of Mulla Sadra's philosophical theology. This research, while examining different approaches and periods of theological science, has pointed out the important position of Mulla Sadra in bringing this approach to its peak and explained this problem with a descriptive-analytical method

Al-Ghazali's definition of "intellect" is of four kinds: a description that gives a person privilege and separates him from the Baha'is, a science that arises in a child who has a discriminating power, and a science that comes from experience, and a science That man predicts every action with the attainment of perfection, he offers various divisions: "theoretical and practical", "worldly and otherworldly", "instinctual and acquired" Al-Ghazali considers the highest human powers and The pro-Sharia force has considered that Khajeh Nasir also defines "intellect" in the general sense as the power of reasoning and divides intellect into "theoretical and practical". In his thought, "intellect" is the highest power of the soul and "rational knowledge" is the highest stage of cognition, and "rationality" is the basis of all human characteristics. The great Ghazali and Khajeh Nasirpay.Keywords: concept of intellect, types of intellect, Imam Ghazali, Khajeh Nasir.Keywords: concept of intellect, types of intellect, Imam Ghazali, Khajeh Nasir

The present article is a research of the doctoral dissertation in the field of Islamic philosophy and theology entitled The study of human power and authority from the perspective of Khajeh Nasir al-Din Tusi as a theologian and Mulla Sadra Shirazi as a philosopher, Which has been written with the aim of identifying and explaining the views of these two thinkers on human power and authority: 1) Definition of power and authority from the point of view of Khajeh Nasir and Mulla Sadra 2) The difference between power in man and God from the point of view of Khajeh Nasir and Mulla Sadra 3) The opinion of Neo-Sadraians (Sadra commentators) about human power and authority 4) Opening the way for philosophers and theologians regarding human power and authority 5) Explanation of the rule of the thing, which does not exist, does not exist A main hypothesis between Khajeh Nasir and Mulla Sadra's views on solving the problem of human power and authority is strategic differences and 4 sub-hypotheses that were confirmed in the treatise of all 5 hypotheses. The present study is a qualitative research, so its validity and reliability has been done through the correct and wise conduct of the research process, which is from subject selection to defense. First, the generalities of the research, theoretical foundations, background of the research, and then the hypotheses were explained and the research questions were answered. Finally, all six hypotheses were confirmed and six questions were answered.

From the perspective of the two disciplines of theology (Kalam) and philosophy, Khajeh Nasir al-Din Tusi seems to have a dual personality. Because sometimes he has held two different opinions on a scientific issue; one in accordance with theologians’ ideas and the other in congruence with those of philosophers. At first glance, it seems that Khajeh Nasir has been contradictory. For example, from a philosophical point of view, he does not believe in the coming-back of non-existent, and on the other hand, in the preliminaries of the topic of resurrection, he has accepted that non-existence of the universe is possible and in harmony with the narrated proofs. In this paper "resurrection" is studied, and probabilities are discussed and from among them, the viewpoint that corresponds to reality from our point of view is selected as the preferred viewpoint. This paper bases its judgment on the words of Khajeh Nasir. It considers his social and scientific status and the fact that the period in which he lived was marked with widespread attack by theologians against philosophers. Also, considering the moderate, right-oriented and scholarly personality of the late Khajeh, the paper concludes that his personality is pseudo-contradictory, not contradictory. This mainly library study is based on research into the works of Khajeh. We have tried to state Khajeh's point of view after analyzing and examining all the possible aspects. Therefore, where necessary, we have also used the views of commentators.

Farabi is the first Muslim logician to define conversion in his works. Ibn Sina, by borrowing from him and adding the adverb "survival of falsehood", has defined the conversion as follows: " Displacement of the subject and predicate along with the survival of the quality, truth and falsehood.". The logicians after Ibn Sina, led by Tusi, have found several inaccuracy in this definition and have tried to provide an accurate and consistent definition with the logical system. In this research, while measuring and evaluating these problems and answers, the historical course of definition of conversion by Muslim logicians has been studied. For this purpose, the evolution of the definition of conversion has been studied and by mentioning the problems of the definitions of logicians such as "Farabi", "Akhavan Al-Safa", "Fakhr Razi", "Ibn Sahlan Savi", etc., we have been led to the conclusion that "Khunji" and his contemporaries definition ("Tusi", "Ermoi", etc.) is a suitable and correct definition.

Seeking for Happiness in Islamic Philosophy and its goal, it can be seen a literal and unanimous answer in philosopher words which reflects combination of worldly(secular) and otherworldly(sacred) happiness that it can prepare temporal and eschatological happiness. But in a deeper investigation we can ask: what is the main purpose? mortal or final dimension of happiness? As a result of the text, it seems that from Al- Kendi to Al- Rāzī the otherworldly happiness is considered as a result of worldly happiness. After Al- Farabi to Al- Tusi the flow of thinking tends to combine worldly and otherworldly happiness. After Al- Tusi and under the influence of him in Nasirian Ethics (Akhlaq-i Nasiri), the changed version of philosophical Islamic Ethics supports eschatological happiness and supposes the worldly happiness as a primary and elementary level which must be considered as healing of mortal life. Matching with this view, it seems that worldly happiness is Abolished, because it changes the balance between and worldly and otherworldly happiness, and also it week the social development instead of increasing individual happiness.

The cognitive and non-cognitive basics and fields determine formation methods and fundamental methodology of theories and thoughts of scholars. Khajeh Nasiraldin Toosi, have explained the most expanding arguments regarding the house planning following Avicenna; though he never dealt directly the cognitive and method basics of such planning. This research aimed at explaining Khajeh Nasir’s methodology in house planning as well as to answer this question that on what cognitive methodology Kahejh Nasir had relied for house wisdom? The method Khajeh Nasir took in this planning discusses the fundamental methodology where a set of orders, musts and must not’s and duties are given for organizing prosperous and ideal life emphasizing various basics and methods including religion, civilization, wisdom, ethics ,and goal orientation and traditionalism and sentimentalism. His cognitive methodology is a decisive aid for guiding family and achieving the worldly and hereafter prosperity and emphasizes Islamic and traditional lifestyle. This research investigates Khajeh Nasir’s method in house planning through an analytic- descriptive method and points out its influence on the lifestyle.

political leaders play within citizens lives. The purpose of civil policy is meeting individual, social and spiritual needs and requests in a civil society. The Prince by Niccolò Machiavelli and Naseri Morality by Khajeh-I Nasiroldin Tosi are two books that represent the principles of civil policy. The main base of this study is the analysis of similar and non- similar themes of these two politician thinkers. Machiavelli explains the different ways of acquiring and holding power, getting prince position, and the characteristics and moralities of the kings, however, pessimism towards human forms the base of his political theory. Khajeh Nasir, in kingship policy, concentrates on the civil policy principles and moral codes in politics. Machiavelli declares moral codes based on his political approaches and strategies and however, Khajeh Nasir uses moral principles as the foundations of political approaches and totally refuses everything incompatible with moralities which is a reverse picture of Machiavelli's viewpoint. Khajeh proposes respecting the citizens as the most significant principle of civil policy. On the other side, Machiavelli states a different strategy which proposes various treats depending situation and condition and the subalterns who came into power in different ways.

Following the conflicts and doubts cast by Fakhr Razi on Avicenna’s symbolic reference to the symbolic-allegorical tale of Salaman O-Absal in the first admonition of the ninth Namat of Esharat O-Tanbihat, Khajeh Nasir, in refuting this claim, expounded on Avicenna’s accounts through a narrative of Salaman O-Absal which he had found consistent with Avicenna’s remarks.  Jozjani also mentions Salaman O-Absal in Avicenna’s works and Avicenna makes a mention of “Absal” in his “Ghaza O-Ghadar” treatise. Considering the existing evidence, the tale of two brothers, Salaman and Absal, could be considered as Avicenna’s allegorical-symbolic tales. After Khajeh Nasir, other commentators of Esharat O-Tanbihat and other works of Avicenna, considered Khajeh Nasir’s Salaman O-Absal as the third allegorical-symbolic tale of Avicenna; merely relying on Khajeh Nasir’s statements and without further explorations; while there were no documents other than the unsubstantiated claims made by Khajeh Nasir. This study, through providing firm evidence, refutes such an assumption and declares that there is no tale entitled Salaman O-Absal written by Avicenna. Besides, the mentioned first admonition of the ninth Namat of Esharat O-Tanbihat is not Khajeh Nasir’s narration of the tale Salaman O-Absal but, actually, is the legendary Greek tale of Salaman O-Absal translated by Hannis Ibn Ishaq.

Aristotle, Aquinas, and Khajeh Nasir al-Din Tusi are representatives of the three periods and the worlds of thought, and all of them have played an important role in establishing or consolidating their ethical attitudes. In this essay, it was attempted to identify and analyze the highest virtues and the worst ethical vices from the perspective of each of these three wise and expert philosophers. For Aristotle, the highest virtue is justice and greed and the worst vice is oppression to friends. For Aquinas considers Caritas as the highest virtue of and the worst vice is the disappointment. Khajeh Naseer regards grace as the supreme ethical attribute and stinging as the worst, although envy and anger can also be considered as the worst vice in a rather vague interpretation. Comparing the results of the work, firstly, suggests that the views of Khajeh Nasir and Aquinas are close to each other, and secondly, Aristotle's has more sophisticated view to ethics and ethical virtues than two other thinkers.

In this paper, through exploring the problem of equivocal types and its historical roots in Islamic Peripatetic school, we will explain the differences between Khajeh Nasir’s approach to equivocal types and Avicenna’s one; and show that such differences result from Sohrevardi’s criticisms and his belief in the priority of essence.
On the one hand, Khajeh Nasir embraces Sohrevardi’s criticism of Avicenna, and on the other, he never could accommodate modulation and gradation of essence in the framework of Peripatetic school. Thus, he considers the equivocal types as required common accidental of their tokens. In this paper, it has been shown that, firstly, Khajeh Nasir borrows this idea from the matter of the relation of genus and differentia and of accident and Aristotle’s accidental categories. Secondly, to embrace such idea epistemologically results in inconformity between subject and object form Peripatetic point of view. Furthermore, from theological point of view, it paves the way to Ibn Kamooneh’s doubt.

One of the important issues in the human's life is the necessity of religion and faith in the modern era. About seven centuries ago, Khajeh Nasir al-Din Tusi, one of the greatest Shiite scholars and theologians, has felt this necessity and explained its different aspects. This article, named "The Human's Need for Religion from the Khajeh Nasir al-Din Tusi's Viewpoint", tries to define the concept of religion and describe the Khajeh Nasir's personality with the help of theological resources, and then prove the human's need for religion from his viewpoint. As a result, Khajeh Tusi has proven the human's need for religion by proving the necessity of prophecy, explaining the scholar's proof and the rule of kindness, and reviewing the advantages of sending the prophets.