جستجوی مقالات مرتبط با کلیدواژه "مدینه" در نشریات گروه "فلسفه و کلام"

The terms "government" and "state-building" are almost never used in the texts of advanced Islamic political philosophy. However, the question is whether it is possible to obtain strategies for state building based on the texts of Islamic political philosophy? (the main question). This article uses the interpretative method and explores the verbal meanings and tries to investigate the capacity of the words used in the texts of Islamic political philosophy to indicate new meanings (method). Referring to the works of advanced political philosophers, it became clear that the concept of "civil planning" is equivalent to "state-building strategy". Also, by providing an analysis of the vocabulary of "government" and "state-building" based on the opinions of advanced political philosophers, we achieved state-building strategies in Islamic political philosophy. State building consists of three epistemic, structural and functional strategies. State building strategies in Islamic political philosophy have an internal and cultural origin and are different from competing theories that consider strategies such as war or economic components involved in state building (result).

Terminology is one of the necessities of any science, which, if done historically, would be doubly useful. Among the terms of practical philosophy, which although it is familiar and used extensively in the sciences of the Qur'an as well as in history and custom, as a philosophical expression, it has not been studied from a historical point of view, it is the word مدنی, which is the relational adjective of مدینه. This term, which is widely used in the heritage of the Islamic world, is used in the title of the third branch of practical wisdom, الفلسفه المدنیه, and the infamous and fundamental term مدنی بالطبع which is central to philosophical anthropology and philosophy of social sciences, is derived from it. Therefore, it is necessary to address it, especially studying it in civilization studies is also necessary; because the word civilization is also based on it. By examining the مدینه and مدنی in the original dictionaries of the Arabic language such as Al-Ain, Mukhtar Al-Sahah, Tahzib Al-Loghah, as well as in books related to Quranic sciences, this article opens the way for its research in the Arabic reports/translations of Greek philosophical texts which by investigating them it seems that the unknown translator of Aristotle's Rhetoric is a pioneer in the use of مدینه and its derivatives in the Greek translation of πολις and its derivatives, and in the use of مدینی as a relational adjective is also unique and perhaps it is a sign of its antiquity.

The issue of this article is the study of the place of love and friendship in social ethics from the perspective of Nasir al-Din Tusi. Al-Tusi considers society as a separate and independent body of a set of individuals who have different characteristics from individuals. Achieving civic prosperity or socialist perfection, which is the goal of al-Tusi's civil policy, requires a kind of unity, oneness that unites the people of society in relation to each other as a single person. To desire for this work is called love. Al-Tusi models love as a kind of benevolent theory in a socialist position in the development of social morality, in as much as that the cause or reason for the diversity of cities is the circumstance of convergence in society that based on the type of beloved. The hierarchy of love, based on the diversity of the beloved (virtue or other benefits and pleasures), leads to the diversity of city for him. In this study, the compatibility of al-Tusi's theory of love with the teleological theory of altruism has been measured.

Polis or The City is the subject of classical politics. By examining classical texts such as History of The Peloponnesian War by Thucydides, the Politics of Aristotle, and new researches such as The Ancient City of Fustel De Coulanges and Polis by Hansen, we come to an understanding of the difference between “The City” (Polis) and “city”; that can be effective in our knowledge of the fundamentals of modern politics. The City was the most comprehensive and supreme form of political society. The end of this community was happiness (eudaimonia), the most comprehensive and supreme good that a community can attain. Unlike a city, The City had a social and political identity, and it was bound to the civil-political discourse. One of the main features of The City was that its members were a participant in life, and the happiness of its people was interdependent. Another essential element of The City, which links it to phronesis, was its question-worthiness. This question-worthiness is to show how phronesis or polis remained open to a critic. A rethinking of the concepts of Polis and phronesis and their relation today can provide an opportunity to reflect on the foundations of self-criticism, without being trapped in dogmatism. Furthermore, reflection on concepts such as polis is an opportunity to understand the roots of the Western democratic tradition and to achieve a deeper understanding of the institutions and values ​​that maintain Western culture.

The studying of social and political issues in the thought of Avicena can be of prime importance. His image of ideal city can be very important as well. This paper investigates Avicenna’s utopia، a city that Avicenna has constructed it based on his principles، and explains it via studying its utopian factors as well as the relations between them. Specifically the concentration of the paper is on illustrating different social relations in Avicenna’s utopia as well as providing sociological perceptions about it. To study of the image of the Avicena’s Ideal city can clear how the transcendental world influences the social life of mankind and how its implementation within the utopia is possible. In this paper main factors of Avicenna’s utopia has been investigated. These factors are division of labor، happiness، social system of city، participation، tradition، contract and justice. Finally after showing the general characteristics of social and political considerations of Avicenna’s ideal city we can see had would gain an important role in the social and political affairs of Avicenna’s city Sharia. The point is that the general spirit of the components of Avicenna’s social and political considerations، which formed his ideal city، is Sharia. Because Sharia causes the stability of public order at the his ideal city through the divine commands.

From among the views propounded in the field of ethics, Aristotle’s theory of golden mean has attracted the greatest attention of Muslim philosophers, including Farabi, who is considered to be the founder of Islamic philosophy. The problem here is whether Farabi himself was merely content with a pure imitation, explanation, and expansion of Aristotle’s theory in designing his ethical system or developed his independent view in the realm of ethics. Through presenting a documented report of Farabi’s views in ethics, the present paper intends to demonstrate that, in spite of Aristotle’s undeniable influence on his thoughts in the development of some of his philosophical principles in the field of ethics, such as considering happiness to be the ultimate goal and resorting to the theory of the mean in explaining virtues and posing Aristotle’s four-fold virtues, Farabi was never content with a mere explanation of Aristotle’s ideas in this regard and, on the contrary, presented his own specific theories. Clearly, Farabi promotes happiness from the level of a purely ethical concept with an individualistic bent to the level of a social concept and considers it to be the foundation of the political systems that are based on virtue. He also enters some purely religious features into this field and clearly explains them. However, his ideas in this regard are not immune to criticism. What places Farabi with regard to his ethical theories in the same line with Aristotelians is the problem of proposing the mean as the criterion for determining moral virtues. Through emphasizing this problem, this paper intends to demonstrate how Farabi has organized his ethical system based on the elements he has borrowed from Aristotle.

Farabi is among the philosophers who has been able to make use of manifold capabilities of a concept in order to justify some of his metaphysical, religious and political ideas in a proper way. Justice is one of the key concepts that Farabi has been able to explain the foundation of genetic order of universe by it. Incidentally, by following the two great philosophers in human history, ie. Plato and Aristotle, he has incorporated the same concept in the structure of his Ideal City. He also justifies the foundation of ethical system with regard to individuals on the basis of it, according to revealed patterns and divine legislation. The ideal conclusion that he offers is that human being can attain happiness only in harmony between the order of legislation and the order of generation and modeling it in social and individual relationships, which is his final goal.