جستجوی مقالات مرتبط با کلیدواژه "عقل عملی" در نشریات گروه "علوم قرآن و حدیث"

Human reason has various cognitive and practical functions. Different philosophical schools have articulated diverse roles for practical reason. The main objective of this article is to uncover the practical-ethical functions of human reason based on religious texts and narratives. Utilizing the method of analyzing religious hadiths, the following results have been obtained: reason has three practical-ethical functions in the realm of human life: 1. Identifying moral obligations and values 2. Issuing judgments of necessity and desirability 3. Motivating and managing behavior and character. In identifying obligations and values, reason considers both the essence of actions and sometimes external evaluations. In the second function, reason acts as a legislator, issuing judgments of necessity and desirability, irrespective of others' opinions or the intrinsic value of the action itself. In this function, reason adds value to the action. The third function of reason involves managing human conduct and character, with the most important element in this management being the notion of "good," which reason uses to organize all internal forces and factors.

Human has two dimensions, on the one hand, he/she has a desire for the world of creation and material things and can become lower than animals; on the other hand, he/she has a desire for the world of abstraction and can get to the highest level of humanity. A person, who wants to reach the perfection of humanity, should know the underlying factors of moral deviations and fight against him/herself and those factors. Sometimes, these factors are related to his/her perception and insight dimension, and sometimes, are related to his/her stimulus and tendency dimension. This analytical-descriptive study, after reviewing library texts, concludes that the origin of moral deviations from the perspective of Nahj al-Balagha and the Supreme Leader is an unbalance between the reason and emotion. The most important underlying factors, related to the perception and insight dimension and theoretical reason, are as follows: ignorance, and the reliance on guess and despotism, which are an obstacle to perception and insight powers, cause the scale of reason to lose its balance, cause to fall into fantasy, suspicion, and despotism in thought, instead of entering the realm of rationality and certainty, and finally, cause to be deprived of understanding the truth. The other factors, related to the stimulus and tendency dimension and practical reason, are as follows: material attachments, and untimely and excessive love, which cause to rust and blind human’s heart, and finally, cause to weak the practical reason that is a protector of the human soul against the outburst of lust and anger.

Moral philosophers hold that virtue is a character trait that can be considered as a model for the moral agent’s behavior. Michael A. Slote, a contemporary moral philosopher, viewed virtue from a different perspective and presented a new account of virtue ethics. He adopted a comprehensive attitude towards explaining virtue. Criticizing and modifying the ethical conceptions of philosophers such as Aristotle, he has analyzed the nature of virtue and the relationship between virtues in the different situations from different moral and rational perspectives. In this article, after indicating Slote’s moral thoughts and his agent-based version of virtue ethics, the foundations and constituents of his account of virtue are discussed. He holds an ontological view to present the relativity of virtues, to identify them, and finally to resolve the conflicts between them. He maintains that the function of virtues can be interpreted in terms of psychological cognitive, conative, and affective aspects. In his view, the virtues of "flexibility" and "practical reason" are two qualities which can both bring about the unity of virtues and resolve the conflicts between them.

Wonder of phrases and depth of the truths of reliable traditions from the Ahl al-Bayt (‘a.s.) which are well-known as “ṣa‘b, mustaṣ‘ab” (difficult and being considered difficult) traditions, suggest the importance and necessity of understanding this kind of traditions from different dimensions, so that despite the opinions of the expert scholars of hadith, as well as the researches contained in the four articles written so far in this regard, one can deal with this topic from other aspects like: intellect (‘aql) and intuition (shuhūd qalbī), and investigate their role in describing the comprehensive concept of “endurance” (taḥammul), etc. This article observed the above dimensions by means of analyzing the opinions of Ayatollah Javadi Amoli in the matter of this kind of traditions applying qualitative content analysis as its method of research and by relying upon ijtihad-oriented lexicology, constituting a hadith family, and finding intratextual and extratextual indications. This writing also found out that the intellect and its dimensions as well as intuition had an undetachable connection with one another in the comprehensive concept of “endurance”. The expressions “amranā” (our affair), “ḥadīthanā” (our statement), etc. can be interpreted equally if the Ahl al-Bayt’s position of “Khalaīfatullāh” (God’s vicegerent) is taken into consideration.

In transcendent philosophy, the imagination is one of the most important aspects of the human being, which is promoted by the inward movement of the senses and precedes the intellect. If one uses this faculty under the control of the intellect and thereby rescues himself from stopping and the multiplicity of conceptual forms and meanings, he can attain divine monotheism through this power. This faculty has also been referred to as "the power of purgatory" because of its being in common in the field of some characteristics of sense and intellect. An attempt is made to explain the role of the purification of the imagination in attaining divine monotheism by analyzing the views of Allameh Tabataba'i and Ayatollah Javadi Amoli. On the basis of the unity of the mind and the powers and the unity of the knowledge, the knowing and the known, they believe that if the theoretical reason the and practical reason be united, one may achieve the divine monotheism by the power of imagination, because by focusing the imagination on outer and inner journey as well as its control by human will under the rule of the faculty of intellect, attaining the Truth would be possible.

Rationalism with as different interpretations such as minding – mentalism – reason and humanism was laid its foundation after 17th century, i.e the area of renaissance and regenerating science based on the scientific views of descrates – Galilo and Newton. This phenomenon continued rapidly in 18thcentury and in the continuity of the age of enlightenment and humanism by the intellectuals such as: Dalamber, volter, kandrose and Didroo.
Th result of such exlightenment and humanism have reduced mind un its right position and dedicated to the materalistic and experimental issues. In this area Mind has lost its major characteristics opposed to good and evil. True and null. To use mind as a mediation to limit it to observations and to reduce its efficiency are the metaphysical points into the trivial and daily affairs.
Islam, in the more exhausive and completed position and the last divine faith, has introduced the thought of Mahdaviat to human beings for their future and made it optimistic. Islam is going to evlighten human beings talent and potentiality and to improve them at many fields and affairs in order to meet the past wishes of human beings to be true. The evolution of mind provides the basic beds for removing problems, for completing mind and for reaching it to all sides and angels of life. The basic difference between xentalists in renaissance, in Mahdaviat thought and in world governship is its improvement in all fields, the harmony of mind, its subdivisions and its use in all sides of supernatural affars and in base and physical affairs and also interveming noisd into making values and determining good and evil of objects under the radiation of Mahdaviat beliefs.