جستجوی مقالات مرتبط با کلیدواژه "practical reason" 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.

We can consider for religion four main roles in ethical studies: the first: the role of religion in describing ethical concepts. The second: the role of religion in the credibility and reliability of moral values. The third: the role of religion in reaching and revealing the moral values. The Fourth: The role of religion in ensuring the application of moral values. In the field of the role of religion in reaching moral values, we must answer to an important question and that is: Is the only way to reach the moral values through religious teachings? Or does the reason also have the ability to discover the moral values? This research attempts to answer the above mentioned question in the light of the Quranic vision toward this question. The findings are as the following: The Ash'ari theologians do not see this role for reason, and consider that the only way to reach the moral values is the teachings of the religious law, and on the contrary, we see that the Imami, Mu'tazila, Maturidi, and Hanafi scholars, maintain that the reason has this authority to discover the moral values. This research, using the inferential -descriptive approach, has proven that the Holy Qur’an, through many verses, has emphasized the roles of reason in discovering the moral values.

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.

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.