جستجوی مقالات مرتبط با کلیدواژه « عقل و شرع » در نشریات گروه « علوم سیاسی »

The major problem in the Islamic world has been always the relation between religious law and reason. Assuming Leo Strauss's theory about what he called 'Classical Political Philosophy,' with Aristotle's 'lack of politics' in the Islamic world and Plato's 'laws' in the Christianity at the middle ages, and with comparing the thoughts of Avicenna and Aquinas about this relation, this paper attempts to address 'Practical Wisdom' to light the relation between religion and politics and its results. The research question is: what is the relation between reason and religious law/revelation, and what is its impact on practical wisdom. The hypothesis is that Avicenna limited the reason to the theoretical wisdom as pursuing Happiness in the hereafter by dividing the wisdom to practical and theoretical, with the domination of Plato's understanding in practical wisdom, led to a situation in which politics follow the religion. On the contrary, by entering Aristotle's epistemology, Aquinas place reason and revelation in theoretical and practical wisdom, which complement each other, with a kind of coordination and independence; and in the realm of practical wisdom, the legislator's reason and god's law complete that. As a result, Aquinas's idea led to the separation of politics and religion.

The Islamic Revolution of Iran in the 1970s was not just a political revolution, which took place only exclusively the transformation of power. It is worth considering that in this revolution there has been an epistemological and discursive process, and the protection of the revolution is first of all an understanding of its epistemic discourse, and then the realization of those discursive ideals in the realm of society, politics, economics and ethics. In other words, the first point is to note that the essence of the Islamic Revolution in Iran derives from a discourse analysis in which the central slab is Islam, which is characterized by the Shiite ijtihad thinking. Thought criticized both by the secularists of the Western world and the Muslim world as well as by the Salafist. In other words, neither the secularists nor the Salafists in the Islamic world accept the epistemological and thought-provoking foundations of the Islamic Revolution of Iran which based on the epistemic discourse of .the Islamic Revolution of Iran and also based on Shiite ijtihadism In the twentieth century, with the victory of the Islamic Revolution in Iran led by Imam Khomeini, the return to religion was restored in the field of politics. The Islamic Revolutionary Dialogue in Iran had important repercussions, one of which was the revival of religion in the international system, and subsequently manifested in different ways in different countries. Religious thinking against secularism was restored once again, and so far, the dualism of politics and religion has created many debates in the world, both in the field of politics and in academia and scholarship. The present paper looks at the ethical principles of the Islamic Revolutionary Dialogue, while providing a definition, explanation and analysis of morality from the .present state and the horizons beyond that Key words: Islamic Revolution Discourse, Consequential Morality, Virtue Ethics, Moral Virtuality, Secularism, Intellect and Sharia

Performing the obligatory ritual of commanding the good and forbidding the bad rests upon the knowledge of the good and the bad. The basic question is “Who is competent enough to distinguish between the good and the bad? To answer this question, some certain sources such as intellect, practice of the rational people (the Wise), common sense, rules, man’s primordial disposition, and the Divine Law can be investigated andthe limits and boundaries of each in identifying the good and the bad can be determined. Individual intellect with all of its merits cannot be taken as a source of knowledge of the good and the bad because of its limitations. Common sense and practice of the rational people as such cannot be introduced as an authentic source unless they can be confirmedby the Law.