جستجوی مقالات مرتبط با کلیدواژه « علامه جعفری » در نشریات گروه « فلسفه و کلام »

The field of value has a wide spectrum in the world of humanity and has significant applications and effects in philosophy, religion, economics, social sciences, ethics, psychology and even daily choices. One of the most fundamental issues that Allameh Jafari paid attention to in his philosophical opinions is the attention to the nature of "value" with an epistemological approach. According to him, "real values" are attributed to the realities of the world; Although the field of value and propositions related to it may not fall into the grid of contemporary experimental-laboratory weighing; But value propositions are knowable and can be as valid and valid as scientific propositions. According to Allameh Jafari's point of view, the measure of the reality of value is measured by its relationship with human nature, and the greater this relationship is, the more real the value appears. In his opinion, the home of "values" is the rational life of man and its origin is the divine and divine existence, therefore, "value" and "ought" can be deduced from human being. This article, with a descriptive-analytical method, aims at a new exploration of Allameh Jafari's views on value realism, which results in creating a path to confirm the theological-Islamic value propositions in various fields of human sciences.

How explaining practice which is the point of linking this new branch of philosophy with the philosophy of the humanities is one of the main questions of contemporary philosophy of practice. Some philosophers have explained this issue scientifically and based on the causal relation of reason to action (with practice) and others have attempted to rationalize it and interpret it differently from scientific explanation. ʿAllama Jaʿfari while analyzing human action and emphasizing the element of free will has tried to show that the voluntary action can be explained despite the dominance of the factor over doing and quitting. ʿAllama while distinguishing between rational explanation and scientific explanation, although accepted causal explanation in the field of scientific research, but does not limit it in explanation by reason; rather, by emphasizing the role of free will and human freedom, considering of the four factors of intrinsic (intrinsically) variable, intrinsically fixed, extrinsically variable and extrinsically fixed in scientific explanation. ʿAllama also, divides explanation into two stages before and after operation and introduces a priori explanation method as inductive and based on probability calculus and introduces posteriori explanation method as syllogistic. The present study, in addition to extract and adjust ʿAllama Jaʿfari’s theory in explaining action, explains three important challenges of normativeness (the quality or state of being normative), logical relationship and deviation in the chain of action that are discussed in causal theories and shows that these problems that based on analysis of human action and freedom of the will can be answered.

The relationship between science and religion and their connections, which are the real elements of human rational life and bring man to salvation through their coordination, are important issues in theology. In the present article, we use the views of John F. Haught in the book Science and Religion: From Conflict to Conversation and examine the views of Allamah Mohammad-Taqi Ja'fari on the relationship between science and religion. We also explore some aspects of the conflicts that have formed between science and religion over the centuries and comparatively examine the views of Allamah Ja'fari and John F. Haught on this issue through an analytical-descriptive method, and we will explore the commonalities and differences between them and explain the relationship between science and religion from their point of view. Allamah Ja'fari and John F. Haught agree with the confirmation approach and believe that science and religion are both affirmative and complementary. Although Haught travels between the approaches of intersection and confirmation and sometimes combines them, he insists that the findings of science can be used in theological research, and finally, according to the two philosophers, we will conclude that there is a coordination between science and religion.

The philosophy of action is a trend in contemporary philosophy that has a close relationship with the fields of philosophy of mind, ethics and human sciences, and the pursuit of its issues about human action and what it is will have implications for the scientific and philosophical discussions of these different fields. Despite the extent of the discussion of action in the history of Islamic thought, the study of Allameh Jafari's works shows that few Muslim thinkers like him have analyzed human action in detail. Realizing the necessity of this discussion for human sciences, Allameh has followed this issue and during his discussions, he has examined the points that are important for the philosophy of action today. In Jafari's theory of action, action is introduced from the category of action (or, in other words, event) and its attribution to the human "I" has a special place. Also, Jafari considers the three components of will, decision and discretion as the means of "I" to realize action, among which the component of discretion is considered the most important component. Finally, the action is defined based on the causal relationship between these components with the human soul, psyche and body in such a way that the basic action is the movement of the soul and after that, the change in the psyche and then the nervous system of the body.

The modern and postmodern challenges regarding the meaning of life have been recognized as the root of many mental harms in contemporary human beings. Love as one of the most fundamental religious-humane concepts can significantly contribute to the resolution of such challenges. Speaking of the research question, the present study, using the descriptive-analytical method, attempts to figure out how the meaning of life based on love can be re-defined in accordance with the views of Allameh Ja'fari (as one of the recent religious thinkers). According to the research findings, the meaning of lover's life is commensurate with the beloved’s value; the more sublime the beloved is, the more sublime the lover's life will be. Virtual love and real love have different effects on the meaning of life. When it comes to the meaning of life, there is a bilateral relationship between love and "belief in God". As for the connection between love and "purpose", virtual love can not only serve as a tool for reaching the "true love", but can be recognized as the representative of its dignity and its manifestations. In addition to these components, there is a close-knit relationship between the “human existential and perfection levels" and the type and level of love. As for the relationship between love and "art", people's perceptions of the meaning of life can generate different arts. Combined with real love, any artwork can serve as a source of excellence and perfection in society.

Anthropology has been one of the most fundamental issues in the history of human thought and has been addressed in various aspects so far. This paper, with a comparative-critical approach, examines the thoughts of two prominent philosophers, Nietzsche and Allameh Jafari, in this field. Nietzsche, with an earthly definition of man, summarizes his nature only in the material element and considers the spirit as a set of senses and affections. By original zing human instincts, he does not consider any realm of kingdom, including origin and resurrection, for human beings. He considers issues such as ethics and religion as self-made constraints that by passing through them, man will become superhuman. Allama Jafari, unlike Nietzsche, considers human beings to have two material and spiritual aspects and considers the person as a means for the development of the spirit and considers authenticity from that spirit. He has an innate personality, nature and human mission to achieve commitment and responsibility through self-knowledge. Of course, in his view, man must reach the real self by adjusting himself naturally, because the earthly aspect of man cannot lead the spirit. Therefore, Nietzsche superhuman due to its limited and earthly identity cannot meet the excellent and original needs of human beings. Therefore, concepts such as God, religion, worship and ethics will be one of the fundamental elements of human identity that by properly understanding that man finds his identity in harmony with the song of existence, reaches to a reasonable life.

The issue of the meaning of life is the concern of contemporary man, on the one hand and on the other hand, Allameh Jafari considers human life as the result of his goals in life. The problem of research is that in the contemporary era, meeting a multitude of interpretive works on existential issues such as man and the emphasis on the originality of existence, freedom and choice, human responsibility, death, loneliness, hope, desire, peace, meaning of life indicates that a fundamental change in the style of interpretive research has occurred and a new interpretive approach called the existentialist approach has been formed. To better explain this interpretive tendency, in this article, one of its important components, namely the meaning of life in the translation and interpretation of Nahj al-Balaghah by Allameh Jafari, has been examined. The method and technique used of this research are descriptive and library-based. Therefore, this article intends to show one of the interpretive tendencies of Allameh Jafari by addressing the existential issue of the meaning of life in the explanation of Nahj al-Balaghah.

One of the main foundations of modern thought is the concept of freedom. Although there is no common approach among modern thinkers in this regard, they all agree on the influence of classical liberalism, especially in the view of John Stuart Mill. Mill is one of the founding thinkers of modern liberalism, which, on the basis of utilitarianism, believes in the absolute freedom of the individual. His thought relies on the foundations of the modern age, such as subjectivism, pluralism, secularism, and humanism. These principles, with the theological approach of the modern age, lead to consequences such as anti-traditionalism, humanism, and so on. According to the principles of Islam, the idea of ​​Mill and his intellectual foundations face serious challenges. He aims at freedom itself, which is a kind of view against the laws of life and degrades human transcendent morality and causes a kind of corruption and emptiness in society and the individual. In this research, with the descriptive-analytical method, first we propose the idea of ​​Mill and then with the critical analytical method we critique his theory based on the intellectual system of Professor Mohammad Taqi Jafari.

Moral utilitarianism is one of the issues underlying utilitarianism among Western thinkers. At the forefront of this debate is John Stuart Mill, who found out the utilitarianism of morality after designing the classical liberalism in the realm of morality based on the philosophical basis of utilitarianism. To him, utilitarianism in life brings about most happiness for a person. The goal and purpose of utilitarianism in morality is to maximize joy and happiness. As regards sacrificing oneself for others, this happiness assumes a moral value and expresses utilitarian morality. Based on the findings of this study, moral pluralism, libertinism, and exploitation of material pleasures to the maximum for the happiness of life are the results of utilitarian morality. Allameh Ja’fari presents serious challenges to the foundations and components proposed in Mill’s thought. He considers human-centeredness, survival conflict, the originality of pleasure and the originality of utility as the basis of Mill’s ideas and introduces them as the cause of deviation and destruction of humanity. Using a descriptive-analytical method, this research first discusses Mill’s thought and then with a critical analytical method, critiques his theory based on the intellectual system of Professor Mohammad Taqi Ja’fari.

Investigation "Free will" from gateway the "law of causality", in Allameh Jafari and early Wittgenstein's view Allameh Jafari and early Wittgenstein are two philosophers whose formulation of free will is closely linked to the law of causality. The closeness and convergence of these two philosophers' views on topics such as "the separation of will and world", "absence law of causality network between human will and action in classical physics", "the central role of the metaphysical I and the metaphysical subject in human will" and the extension of the law of causality as understanding events. Likewise, we can also talk about the differences in the attitudes of these two philosophers. In this way, Allameh Jafari believes in the duality between "metaphysical subject" and the will, In other words, the subject has a causal effect (other than classical physics) on the will and the world. But in Wittgenstein's philosophy, phenomenal will is the same metaphysical subject and since it is at the boundary of the universe, it has no connection with the world. The innovation of this paper involves a comparative analysis of the free will from gateway the "law of causality" that points to the convergence of the views of the two philosophers in the different contexts of vision.

Human need for the right style of life is a motivation and a necessity for explaining its knowledge components. The purpose of article is to ask what and the role of all kinds of knowledge in Allameh Jafari's theory of 'intelligible life' by descriptive-analytical study of his written works. The 'intelligible life' versus 'pure natural life' is a kind of rational life, centered on practical reason and the rejection of Western rationalism that encompassing a wide range of revelatory, mystical, philosophical, and scientific knowledge. These findings are obtained in the form of presentational or representational by means of education, imitation, or devotion. These teachings, in addition to their intrinsic value, have instrumental identity for nurturing of talents and voluntary guidance of human which will result in the attainment to the highest purpose of life, that is, participating in the wide song of the universe, and in other words, worshiping God. So 'intelligible life' depends on a whole set of divine and human knowledge of varying degrees of value, provided that stay away from epistemic and practical damages with the help of intellectual and revelation mechanisms.

The disciplinary knowledge has been conceptualized as the valid from of classifying sound knowledge vis-à-vis other from of epistemic which have been classified as erroneous or unscientific from of fathoming different modalities of realities. By internalizing disciplinary forms of cognitions the social sciences have conceded to compartmentalization of knowledge and thus branded any attempt towards unity of knowledge as archaic forms of understanding complexities. In this article I have taken issue with the question of epistemology based on the reading of Allama Jafari with reference to classical epistemologists who did not share the principle of disciplinary epistemic configuration. This, in other words, is another way of demonstrating a full-fledged critique of disciplinary knowledge construction but this does not mean that the way forward is interdisciplinarity which loses sight of reality as a holistic entity. it seems Allama Jafari while rejecting the idea of disciplinary knowledge due to compartmentalizing effect of such an epistemological strategy but he does not favor interdisciplinary strategies either as in his view these seemingly different strategies would lead us to a complete from of clerkish mentalite in humanities.

Anthropology and the discussion of human being is one of the subjects that always had been in the center of debate. Who is human being? What is his essence? What is his purpose of life? A look at Hadith and Qur’an shows that the human being has the capacity of resemblance to God.  It has been realized in the perfect man who is the manifestation of God’s names and attributes. Although Allame Jafari focuses on mystical aspect of human being, because of various reasons and causes, including being familiar to the Western thinkers, he expand the region of anthropology outside of the mystical boundaries, e.g. psychological and sociological aspects. This paper aimed at showing similarities as well as differences between these two thinkers. Furthermore, we will determine why Erich Fromm was so interesting to Allame Jafari? According to Allame Jafari, human being consists of two different aspect: soul and body, which the first aspect is more important. In soul there is “ego”. While other parts of body work mechanistic, ego is conscious of its actions and other part’s actions. In order to achieve the end of life, he must be guided by means of which he could elevate over the shadow of life.   Utilizing his internal abilities, including intellect conscience, man transcendence of natural ego and achieve his perfection. This stage, which he calls intellectual life, is full of consciousness and will and is leading to the perfection. Instead of traversing the way of perfection, he may be alienated which consists of two kinds: positive alienation and negative alienation. On the other hand, for Erich Fromm, the main problem is the essence of man. According to him, it is very difficult to present a rigid definition of human being. Thus, instead of appealing to the concept of substance, he utilizes internal contradictions of human. The man is some kind of animal but all of his instincts aren’t in harmony of his environment as well as his life. His defections in this filed lead him to learn. His characteristic is consciousness of his past, future and his death. Through this, he overcomes the nature.  While he changes his environment to be a suitable place for human being, he finds a gap between his animal status and his status as a conscious being. He has two choice: downgrade to animal status of his ancestors or training his powers in the way of history in order to achieve growth and transcendence. In fact, history is the road of man’s growth which he build by means of his freewill and freedom until he reaches to his perfection i.e. justice, love and thought. For Fromm, man creates his essence, though he may be alien of his essence because of certain events and submit before external powers. Fromm calls this idolatry. In this situation, man passes his power to external things and instead to himself, he loves another external thing. Review There are certain similarities between them. It seems that the most important influence of Fromm on Allameh is psychological aspects of his thought. For Allameh, the life of man is meaningful only when he elevates from the boundaries of biological life and reaches to transcendence.  Fromm holds such belief. Also, for Allameh, same as Fromm, man has no rigid essence, but he must manifest his potentialities. The idea that human being has no rigid essence has no root in Islamic thought and thus it seems that Allameh has borrowed from Fromm and other Western thinkers. Fromm believes that man must elevate from his natural bundries and utilizing his reason, he must move to perfection and transcendence. His optimistic approach is in accordance with Allameh’s ideas and in disagreement with Fraud’s thought.

In scientific texts, there are some questions such as the problem of evil, which empirical science cannot fully answer, and only religion and philosophy can play a role in these matters. Using a documentary analysis, the present paper examines the views of late Allameh Jafari on evil. He believes that in order to solve the problem of evil, it is necessary to explain two issues: life and its philosophy, and the justice and wisdom of God in the creation and destiny of humans. From his point of view, the judgment of human beings about the defects and evil in the natural world depend on their judgement about world and life events through a life-oriented outlook. If man reaches an immaterial and clear understanding of the system of being, and his tendency to a "reasonable life” is increased, he definitely abandons the natural interpretation of divine justice, is freed from the natural self, and the issue of evil will no longer pose a problem for him.

Holly Quran and innocents’ narrative especially Imam Ali’s Nahj al Balaghe discussed about nature and variety appearance of creations; of course the purpose of this discussions was the purposeful specific. The researcher Mohammad Taghi Jafari in his weighty piece, translation and description of Nahj al Balaghe has brought plenty samples scholarly and discussed about coordination affirmation and Allavi instructions and thoughts and specified creation system marvel based on experienced and scientific findings, furthermore it has analyzed not only the lawfulness of the world from Imam’s point of view but also Islamic catechesis and its effects on the rational life. This research has been expository – analytical, library routine and cited the authentic resources; it studies about some parts of  Nahj al Balaghe about creation system marvel and celestial creation; besides this one is a contemporaneous pieces of congruity and cooperation of science and faith.

Humanism, as the foremost outcome of modernism, owes its entity to Descarte's epistemological principles and methods to a large extent. The main feature of Cartesian Epistemology is to acknowledge the instrumental rationality. As Descartes opines, cognition of truth is possible through reason, without employing any of the five senses. On this basis, he recognizes himself as an entity whose existence is absolutely and undoubtedly certain. Though not being a humanist by its contemporary definition, Descarte's epistemological outcome portrays human being as the nucleus of universe, placing non-human entities beneath him. Allameh Mohammad-Taqi Jafari, the contemporary philosopher, has put forth different epistemological principles to criticize humanism. He validates the necessity of cognition in alignment with rational living system, believing that natural senses, pure reason, mystic intuition, and revelation are the means to knowledge. Aiming to conduct a critical analysis of Cartesian humanism, the current paper first sheds light on the principles of Cartesian epistemology, and then explains Allameh Jafari's opinion on each principle, thereby delineating the agreements and disagreements between the two scholars regarding each of the principles.

I have tried to achieve a perception of the essence of philosophy(of) from the perspective of Allameh Jafari by analyzing his conceptual system in mozaf philosophy fields especially the philosophy of science, using a deductive and Ijtihadi method. The findings of this research may be summarized as follows: a. Some of the parameters which form mozaf philosophy are the eight basis of each science [called 'rous thamanieh'];
b. The roots of mozaf philosophies may be found in the thoughts of previous theologians;
c. Mozaf philosophy oversees other sciences and explains its constant and metaphysical basis and principles for the stability of the science with the purpose of a great life for human being .

Perhaps, “unity” and “truth” can be regarded as the most controversial topics in the area of theology, philosophy and theoretical mysticism. Meanwhile, there are lots of views and differences of opinion between theologians, philosophers and mystics to which many literatures are dedicated. Theologians and Peripatetic philosophers have voted separation (Beynoonat) of Creator and Creature; Eastern visionaries believe in some kinds of unity including multiplicity. By following Fahlavyoon and mystics, the founder of “Transcendental Wisdom” (Hekmat e Motalie) propounded the Tshkiki unity and then a kind of hypostatic unity of beings (vahdat e shakhsi), respectively. Mystics also regard the hypostatic unity of beings as the most accurate vote. One of the contemporary thinkers, Professor Mohammad TaqiJafari, has also discussed this subject anywhere in his books, and apparently is in opposition to the hypostatic unity of being. In this article, we bring up and review his points of view as well as recognize his prospective on the "relationship between Creator and creature". We concluded that Professor Jafari's views have to be considered in two aspects. He cash the "Unity of Being" by pantheism looking in first position, while in the second perspective view of his scientific life accept the Personal unity of being.