جستجوی مقالات مرتبط با کلیدواژه "intellect" در نشریات گروه "علوم سیاسی"

The Ummah of the modern Islamic civilization, with the description of religion and commitment to Islamic beliefs, morals and rules, needs knowledge sources such as; It is revelation, intellect and the like so that it can be powerful and powerful in establishing and rehabilitating the new Islamic civilization by understanding and practicing the three teachings. Theology is also one of the sciences that is responsible for examining and evaluating this type of knowledge sources. From this point of view, the research and analysis of the place of theology in the knowledge sources of the modern Islamic civilization is important. Because some people may deny the existence of knowledge sources from religious sciences for the civilized society, and this can destabilize the establishment and rehabilitation of modern Islamic civilization. From this point of view, research in it is considered necessary for increasing knowledge. Therefore, this article is trying to answer the question, what is the place of theology in the knowledge sources of the modern Islamic civilization? It is assumed that theological science has the responsibility of evaluating and correctness of the knowledge sources of the modern Islamic civilization, such as revelation and reason, and in this sense, it has a fundamental role to play. The present article tries to analyze the place of theology in the epistemic resources of the Ummah of the modern Islamic civilization with library and software tools and the method of data description and analysis, and the findings show that the science of theology plays a constructive role in preserving the Islam of the Ummah of the modern Islamic civilization. So, it can be seen that the nation of the modern Islamic civilization is dependent on theology in terms of knowledge sources.

Positive freedom, by emphasizing reason as an aspect of the consistency of the higher dimension of human existence, is primarily exposed to cognition as a concept closely related to the principles of Islamic anthropology. Therefore, in addition to providing a comprehensive and accurate presentation of this concept, it is necessary to critique its basis based on an Islamic approach. In this article, based on a text-based interpretation, after presenting the concept of positive freedom, it is criticized and evaluated based on the Quranic principles of Allameh Tabatabai. In this sense, reason is the basic element that is necessary for human beings to attain freedom, and if they are at the center of the regulation of social life, it will enable human beings to enjoy freedom. This is if the basis of attaining freedom in the Holy Qur'an is the divine caliphate of man, which only with the rule of law in the field of social life, it is possible for man to enjoy freedom. Providing an independent understanding of man by relying on reason, as well as the lack of separation of reason in the position of proof and proof are among the factors that cause this concept to deviate from the truth of freedom. Philosophers who believe in positive freedom by emphasizing reason are shaping a human being independent of God Almighty. This is in the case that man's attribution of freedom is basically rooted in his divine caliphate. Therefore, human freedom is due to the fact that he has the right to rule and exercise his will secondarily, and not independently. As a result, the development of an independent understanding of human beings means distancing oneself from the real basis that prepares freedom for human beings. The Holy Qur'an also explicitly outlines the agents and obstacles to freedom by designing the element of "truth" as the circuit of freedom. Therefore, any factor that seeks to plan, establish and maintain the rule of law over society is an agent of freedom, and any factor that seeks to oppose the right and damage its rule is considered an obstacle to freedom. Hence, religion, government based on the axis of innocence and popular control can be proposed as agents of freedom and the devil, tyranny and the public and dissidents as the main obstacles to freedom.

Ayatollah Javadi Amoli is one of the contemporary philosophers and thinkers of the Islamic world who has been very concerned about religious science and has shown special attention to it in his scientific thoughts. He believes in the significance and possibility of the realization of religious science, and by adopting a positive approach and also relying on various topics of the tradition of Islamic thought, he believes in this issue and believes that the existence of religious science is possible.According to him, if the result of interpretation of God's word is Islamic science, then interpretation of God's action is also considered Islamic science. Also, the real relationship between science and religion depends on finding out the place of reason in the geometry of religious knowledge. In this opinion, the intellect, together with the Qur'an and the Sunnah and similar to them, will be the provider of religious knowledge that has never been confronted with religion and is not out of the circle and inclusion of religious knowledge. Therefore, in this view, science has become completely religious and non-religious science will not exist.

With the advent and development of Humanism in the West, human societies have increasingly moved away from religious values, and this has led to the reduction of religion domains. In this regard, Sayyid Aḥmad Khān Hindī imitated the West and for the first time in the Islamic world suggested the reduction of the doctrinal domains of religion. Relying on his Mu‘tazila roots,  he only acknowledges the general principles of monotheism, prophethood, and resurrection, and does not believe in the details of these principles that are provided in the Qur’ān and sunna. As Sayyid Aḥmad Khān’s views have led to some challenges in the Islamic scientific circles, especially the scientific community of Iran, the article at hand aims to analyze and criticize his views using a descriptive-analytical approach and intra-religious and inter-religious methods. Based on the analyses made, his viewpoints can be examined in five directions: allegorical nature of Adam’s (a) story and its elements such as angels and Devil; susceptibility of prophets to making mistakes in ordinary issues and personal viewpoints, especially in relation to social issues; consideration of intellectual and experiential bases for revelations that were made onto prophets; consideration of prophets’ miracles as normal acts; and consideration of Paradise and Hell as incomprehensible.

There have been many theoretical reflections on the nature, nature, and function of concepts such as "right" and "duty." These two concepts in their semantic heart indicate human sociality. The purpose of this article is a comparative study of Kant and Motahhari's approach to the relationship between right and duty. The result of this study, which was carried out by the author-centered hermeneutic method, shows that both thinkers have reflected in their opinions in relatively similar historical contexts, namely the Enlightenment period and the Islamic Revolution of Iran, related to rights and duties. Kant tries to define the issue of duty by relying on self-founded reason and developing the concept of rationality and giving priority to the category of right, but Motahhari uses the two forces of reason and religious teachings to combine these two categories simultaneously. And raises a balanced. However, Kant's achievements in defining categories such as freedom as right and its relation to the Absolute are important contexts that have influenced many Western and Eastern thinkers, including Motahhari.

The present study is a step towards the production of humanities and social sciences based on transcendental philosophy. Examines the relations of agency and structure based on the approach of transcendental philosophy. In this regard, first the foundations of Mulla Sadra's thought including the originality of existence, doubt of existence, substantial motion, union of soul and body, physicality of occurrence and spirituality of survival of soul and the emergence of human soul, and union of rational, rational, agent and ordinary are expressed according to the capacity of research. Then, the historical nature of the human soul and intellect in acquiring and understanding the meanings of credit and social credits was examined. Finally, the impact of this type of rationality on the social sciences, including; in the division of sciences and the independence of humanities and social sciences from natural and experimental sciences, how the mechanism of producing real and credit meanings, formation of culture and type of encounter with the world, formation and formation of society and social actions and how the social credentials of practical reason were identified in individual behavior and social structure.

Certitude, authority and authenticity in citing a document in support of legal matters can be obtained by referring to the sources in Islamic jurisprudence as the main source for starting deliberation on jurisprudential issues. The Qur’Án and the Sunnah (of the Prophet Muhammad) are believed to be the two main sources for Islamic jurisprudence and political jurisprudence. The authority of the Sunnah in political jurisprudence, though it is based on the authority of the Qur’Án, has to be considered as the richest source for deducing judgements in political jurisprudence as it serves to explain and expound the QurÞÁnic doctrines. Consensus (ijmÁÝ ) in ShiÝi political jurisprudence can be taken as both a source for issuing judgments and political obligation only when it serves as an instrument to discover the Sunnah. The self-evident and definite perceptions of the intellect in the ShiÝi political jurisprudence are the authority and other rational deliberations have attracted the attention of the ShiÝi jurisprudents as they correspond with the definite revealed teachings which are themselves a criterion. Custom (Ýurf ) is more used in recognizing the subjects of political jurisprudence, and expedience is applied as an instrument to diagnose the referents of the political subjects. However, it is not taken as an independent source. Social contracts, if deduced from the genuine religious sources, is, in fact, a return to the Holy Qur’Án and the Sunnah and the theory of Western social contract is of no resemblance or relevance to the ShiÝi political jurisprudence.

Intellectuals are considered as one of the most influential groups in the political and social developments of Iranian society. During the Qajar era, this group was able to play an important role in political-social developments, although they faced obstacles in this way. The main question of the article is that what was the role of the intellectuals of the first and second generation in the developments of Iran during the Qajar era? The main hypothesis is that in the developments of Iran in the Qajar era, the intellectuals were able to present themselves as one of the influential groups in the society by using the element of reason and trying to raise awareness among different masses of people. The main influential elements in the intellectual movements in this period, including the basic concepts of "conception of self and other, the question of degeneration and backwardness", "taking civilization from the West", "separation of religion from politics and public arena", "elitism", "The necessity of a powerful and commanding government" and "nationalism". Intellectuals in this period, as the reference groups of authoritarian modernism discourse and also the most effective strategic group of this period, have played a prominent role in the institutional and discursive formation of the first modern government in Iran. The type of research method is descriptive-analytical and based on library studies.

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

The complicated and multilayer role of language in cultural relations and interactions in the international level is something clear today. Colonialism and the global arrogance has exploited this important role within the past centuries, so that linguistic and cultural colonization constitutes a major segment of the history of colonialism in the past and present. This is while Islam is a linguistic religion whose civilization is likewise based on language and culture. The language of Quran is not the mother tongue of any tribe; rather, it is the most perfect and comprehensive language through which the Almighty God addresses people. It is based on human nature. It is a language far beyond the boundaries of race and ethnicity, politics and nationality, and even beyond the geographical and historical boundaries. It is more the basis for and essence of knowledge and insight, intellect and culture than translation of a legal collection, fiction, and Sharia law for the religiously recommended and religiously prohibited issues. Given its diversified and chiefly undiscovered capacities, the language of Quran can be used as a source of intellectual communications as well as cultural and scientific pattern for the Islamic Republic of Iran for promotion of higher humane ends in global level.  This paper clarifies parts of the roles and capacities of this language while maintaining that the translations of the Holy Quran have all been unable to reflect and represent those roles.

Given the fact that there occur massive illegal and forbidden (abominable) acts in the cyberspace which extend far beyond of what we can call the forbidden acts of a traditional kind, it seems necessary to attach great importance to the [religious] obligation ‘enjoining the good’. In this research work, having made clear the necessity of the obligation ‘enjoining the good and forbidding the evil’ in cyberspace and in the Internet, the following questions have been scrutinized: ‘Can ‘enjoining the good’ pose the requirement that the access to the Internet has to be forbidden?’ Can ‘efficacy’ condition which is missing in many cases be a contributing factor in collapsing the obligation ‘enjoining the good and forbidding the evil’ in cyberspace? Are the triple levels of enjoining the good and forbidding the evil in cyberspace obligatory as their traditional counterpart? Given the supposition that enjoining the good in cyberspace is obligatory, is the fulfilment of the obligation ‘enjoining the good and forbidding the evil’ peculiar to the real and traditional context? Is it possible to put to use the triple levels of the obligation ‘enjoining the good and forbidding the evil’ in cyberspace or the Internet? Some answers can be given to the questions above. First, disconnecting the Internet or forbidding access to the Internet by way of the performance of the obligation ‘enjoining the good and forbidding the evil’ seems to be in contradiction to the purport of certain verses and traditions, the wise course of action and the encouragements to seeking knowledge. Second, though enjoining the good is conditioned by the possibility of efficacy, but the instant nature of possibility of efficacy is not a condition. Third, reason dictates that enjoining the good and forbidding the evil is obligatory and given the supposition that enjoining the good is an obligation is substantiated only by textual proofs and given the applicability of the arguments and refinement of the basis of the ruling (tanqiÎi manÁt ), is an obligation. Fourth, putting the triple levels of enjoining the good to use in cyberspace is possible as it is the case with filtering which is an instance of the third level of the obligation ‘enjoining the good’.

Perfectionism has been differently manifested in art، literature and philosophy. In philosophical and gnostic thoughts، people such as people like IbnSina، IbnTufayl and Suhrawardi have depicted perfectionism in the form of philosophical، allegorical and symbolic stories called»HayyibnYaqzan«. These stories describe the ascension of man to eternal life with the aid of HayyibnYaqzan. This paper assesses and evaluates the truth of hayyibnYaqzan. Further، it accounts for its true realization in holy prophets، specifically in Prophet Mohammed (pbuh) and Imams (pbuh) And proves that after them and in the absence of Imam Mahdi (pbuh) Imam Khomeini was the only Shia scholar who could carry the great burden of awakening life and the only one to be the true hayyibnYaqzan incarnate who has established a government besides focusing on human growth and transcendence. A government which holy prophets and great imams have always been trying to form. He was the only one who could realize the allegorical and imaginary stories of HayyibnYaqzan into reality.

The epistemology of the Takfiris is contingent upon understanding the sources of knowledge of the Salafi-Takfiri movement. In denying that the intellect is on par with tradition, the Salafis effectively have no access to the former and see it as nothing but supporting evidence for tradition or textual authority. Hence it can be said that this current or school of thought sees the intellect to be under tradition in a hierarchal relationship and does not believe that it has any independent authority.
Hence tradition or textual authority, composed of the Qur’an, the Sunnah, and consensus, is the most important source of knowledge for the Salafis. Consequent to this is their acceptance of traditions that have only a single chain of narrators and that are weak, which is the most controversial aspect of their epistemology. While they do not reject outright intuition or inspiration as a source of knowledge, they do strongly oppose these being put on par with or taking precedence over textual authority. The arguments and debates between Salafis and Sufis underscores the truth of this claim.

Happiness holds a central position in Farabi and Aquinas theory of ethics and politics. Both of these philosophers are considered Aristotle-oriented and peripatetic. While both regard God’s countenance as real happiness، their methods to reach this goal are separated in a stage and a place. Recognizing the insufficiency of intellect،Aquinas affirms the necessity of faith and other theological and Christian virtues towards making God’s countenance possible. Taking a comparative method، the present article deals with the identical and distinctive aspects of happiness in the thought of these two philosophers showing that the Aristotle teleology towards becoming religious has come to the same conclusion in the intellectual system of these two philosophers. However، the position of intellect in these two approaches and also the relation of desirable political order of the two thinkers with happiness show certain differences. The hypothesis of this article is that the intellect having the same origin as revelation holds a basic position in Farabi’s happiness theory. Other virtues become meaningful in relation with this virtue in the process of reaching happiness. However، Farabi’s approach towards happiness is philosophical in contrast to Aquinas who has a theological approach. In Farabi’s opinion، both worldly happiness and otherworldly happiness are in the field of government responsibility. Distinguishing intellect from revelation and faith، Aquinas makes government and church respectively responsible for worldly happiness and otherworldly happiness.

In this article the author clarifies his epistemological approach to democracy based on its two crucial principles namely autonomy and dialogue. He has demonstrated that distinguished scholars of this approach deny the integration of religion and democracy and believe in the impossibility of religious democracy. Given this theory, the author has criticized humanological and epistemological foundations of this theory and by criticizing its governing principles he has demonstrated that contrary to this theory, it is quite feasible to integrate religion and democracy even with western definitions and viewpoints.