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

Physical health is considered as one of the other health along with spiritual, mental and social health in many systems and schools. Trying to explain an intellectual and cognitive system called "ethical system" consisting of three related and coherent elements; It is the plan, the basics and the principles, and it aims to improve and promote the spiritual health of human being with the water treatment method. Therefore, this research aims to answer the basic question of how the moral system of the Qur'an affects the human body and health through a descriptive and analytical method The moral system of the Qur'an with two methods; Prevention and treatment aim to ensure the health of the human body. Raising awareness, removing moral vices, observing hygiene and cleanliness in dimensions, cleanliness of the body and clothes, sexual hygiene and nutritional hygiene are among the preventive methods of the moral system of the Quran in the health of the body. are The treatment methods are divided into two parts: the treatment method through inner and spiritual means and the treatment method through external means. Piousness, peace of mind, prayer, Quran, prayer, repentance and asking for forgiveness are among the methods of inner means, and fasting, avoiding extravagance and overeating are also the most important material means for the health of the body.

Despite the fact that the concept of piety is the most important educational concept in religious education and there have been researches on the concept of piety and how it is formed; But still, this widely used concept, in terms of whatness, is not precisely known among the common people and the elite. Also, in the field of how to realize piety in humans, there are questions that need to be re-examined; What is the meaning of piety? And what types and levels does it have? And how is it realized in humans? Using the descriptive-analytical method and studying religious texts, it is obtained that piety means avoiding risks; But the self-restraint of a monotheist from dangers, who believes that everything is realized under the will of God Almighty, and exclusive in self-restraint from divine wrath. The concept of piety has been used in religious texts, both as a verb and as an inner meaning. The act of piety is very valuable; But its value increases when it becomes an inner faculty. Self-awareness and correct worldview and constructive thinking make a person, first of all, protect himself from absolute dangers and finally, protect himself from God's wrath, give up his carnal desires and leave the pleasure of sin, and live the hardships of worship and repetition. These self-restraints cause the formation of the faculty of piety in humans.

This question what human truth is? And what components it has, is expressed and answered in Uthulujiyya. Therefore, in this research, we want to examine the place of human in the arc of descent and the arc of ascent and answer these questions: how does human have a hierarchy in the arc of descent and ascension, and what does hierarchy in the arc of descent, and what are the ways to return in the ascending arc? The author of Uthulujiyya introduces thinking Soul as the truth of man and examines the encounter of a rational and thinking man with existence in the material world as well as the world of intellects, and it explains the purpose of the creation of the soul in the material world in the cycle of the arc of descent and ascension. He presents the three stages of human's intellectual, spiritual and sensual descent and introduces ways such as meditation and spiritual effort to purify the soul in order to return to the original position. the arc of descent into the system of grace and illuminations is from top to bottom, and the soul of human is one of its hierarchies, and the soul of human takes the way of return and ascent.

IntroductionIn Islamic religious texts and Islamic thought, humans are often described as the noblest of creations or God’s successors, owing to their superior faculties of thought and will, capacity for gratitude, and their responsibility to uphold the Trust. These Quranic perspectives are evident in the works of Muslim philosophers, notably Averroes or Ibn Rushd. Averroes delves into the religious construction of humanity, employing terms such as "the noblest of creation," "God’s successor," "encompassing the universe," and "image of God." This article seeks to explore Averroes's approach to and explanation of this religious perspective, particularly focusing on the concept of human beings as the noblest of creation. Rather than delving into the nature of humanity itself, this inquiry revolves around the position of humans among all creatures and within the broader system of creation. Averroes's philosophy is analyzed to understand his conception of human beings within the religious realm, incorporating Quranic notions such as "God’s successor" and "the sensory world being dominated by humans." Notably, there has been a dearth of research on Averroes's religious approach to humanity, making this article a significant contribution to scholarship in the field.Research Approach or MethodThis research employs a descriptive-analytical methodology coupled with a critical approach.Discussion and ResultsThe question of humanity being the noblest of creation and other related religious notions can be examined from two perspectives. Firstly, from a teleological standpoint, wherein the entire creation and all beings are believed to have purposes, humanity's purpose is considered superior to that of other sensory creatures. This perspective posits that humanity holds the highest status among sensory creations due to possessing a rational soul, which grants it superiority over other sensory beings. This reason is based on God's invention of the universe. Secondly, humanity's elevated status can be understood through the lens of grace, wherein humanity is seen as encompassing and dominating the entirety of creation, with everything created ultimately for humanity. This "grace-based" reason underscores humanity's position as the noblest of creation.In terms of Averroes's own principles, the concept of humanity as the noblest of creation can be subjected to criticism, as it appears to contradict other statements made by him. For instance, in his work Tahāfut al-Tahāfut (Incoherence of the incoherence), Averroes suggests that it is impossible for a superior being to be created for an inferior one. Rather, it is the inferior being that is created for the superior one to attain perfection and eliminate its imperfections. According to this view, within the hierarchy of beings, celestial bodies hold a higher degree than humans, and humans serve as intermediaries between the intelligible and sensory realms, being closest to celestial bodies. Consequently, humans are deemed inferior to the heavens and celestial spheres. If it were posited that the universe is created for humanity, it would imply that a superior being is created for an inferior one, contradicting Averroes's own philosophical principles. Thus, according to the tenets of Averroes's philosophy, humanity cannot be regarded as the noblest of creation.ConclusionAverroes draws a distinction between the concepts of the "noblest of beings" and the "noblest of creation." According to his framework, God is the noblest of beings, being the most esteemed and perfect entity. However, among created beings, separate immaterial intellects hold the status of the noblest of creation, being pure actualities. Within the realm of sensory entities, humanity emerges as the noblest of beings and creation, primarily due to its possession of the rational soul, which serves as the purpose behind all forms of vegetative, animal, and human existence. From a religious standpoint, Averroes adheres to the idea of humanity as the noblest of creation, as evidenced by his reliance on transmitted religious texts. However, his philosophical perspective introduces the teleological aspect of the universe and humanity. He contends that nothing within the cosmos is futile or purposeless; rather, all beings have inherent purposes. Humanity, in particular, is characterized by its purposefulness, rationality, and essential progression towards perfection. In terms of the power of its rational soul and its capacity for reason, humanity stands as superior to all other beings.

Human life is self-founded and should not be reduced to a right. Supporting human life in various dimensions is the goal of rights. Since the human embryo has a human nature -which is also accepted by the supporters of the theory of personhood- and has life, only this life must be supported, and the embryo has a chance to survive. What is the fact that the relationship between parents and fetus-child is not a proprietary bond? Being a person is not an inherent characteristic in the definition of human nature, and the support of the existence of a human being should not be reduced to his being a person. Protection of human life is the basis of the criminalization of murder, and abstract characteristics such as personhood do not play a role in the inclusion of this crime.

The encounter between the Buddha and the mara, which in the Buddhist religion is known as the greatest battle of the Buddha on the way to enlightenment, has always been considered as an inspiring model and a path-breaker for the Buddhist seeker on the path of mysticism. In addition, this encounter can be traced in a higher realm, a realm in which man is the only actor in the world of possibilities, and on the way to spiritual transcendence, he must give in to this encounter.Buddha as a perfect human and Mara as the pole of evil are the only actors and roleplayers of this fundamental confrontation that man faces every moment inside himself and of course in the outside world. By rereading this confrontation, explaining its main battlefield and also recognizing the mara as an obstacle on the path of the Buddhist man on the way to happiness, this article tries to analyze the existential dimensions of the pole of good and evil within man in the Buddhist tradition, and since the best and most authentic The reading is from the Buddhist religion of the Theravada or Hinayana tradition, emphasizing the fundamental texts and the viewpoint of this tradition, it has gone to decipher this encounter.

The topic of humanity and philosophical anthropology have been indispensable in human history, and a true depiction of man's status in the creation is foremost in theistic religions. In the lofty view of Allama Javadi Amoli, the essence of humanity is described as "the theist living being" who is perfected on the foundation of religious doctrines with the possible telos of the arch of human ascention being "the Comprehensive man", a doctrine treated in the literature by such philosophers and mystics as Ibn Arabi and Mulla Sadra who consider the Comprehensive man as the theophony of all Divine attributes of perfection and beauty, and the credit for innovation of the term "Comprehensive man" in the Islamic tradition going to Ibn Arabi.In this study which provides a descriptive and analytic account with a special focus on the thoughts of Javadi Amoli, the necessity of perfect human and its relation to Divine vicegerency lead to the conclusion that the purpose of creating the cosmos is the perfect human, and achieving the perfect humanity is a requisite for Divine absolute vicegerency. In this respect, the perfect human is certainly the vicegerent of God such that the world is terminated if it is devoided of the perfect human.

One of the most important attributes that Pinnock ascribes to God is "love". According to him, traditional Christian theologians - influenced by Greek thought - put the love attribute under "God's moral attributes" and pushed it to the sidelines. However, based on the Bible, "love" is one of God's inherent attributes and he is basically the lover (and, also, the beloved). Therefore, paying attention to this issue is very important in Christianity. From the point of view of Imami theologians, although Pinnock's belief in the love relationship between God and human has advantages over traditional theology, there are criticisms on the requirements he considers for this relationship. They believe that firstly, those aspects of the relationship that indicate weakness and influence cannot be ascribed to God, and secondly, although love is an important aspect of the relation between God and human, this relation is servitude-focused and not love-centered.In this research, Pinnock's view is studied from the perspective of Imami theologians using a descriptive-analytical method.

By analyzing the story "Report to the Academy" by Franz Kafka and considering it in the context of Aristotle's and Heidegger's views on the explanation of man, this research has tried to achieve a new reading of the concept of man. Aristotle considers the concept of wisdom or Logos to be the foundation of human beings; he repeatedly states this opinion in his three important works, namely "Politics", "Ethics of Nicomachus" and "Poetry". Although Aristotle's opinion has been accepted in the history of thought, this does not mean that others are trying to explain new readings that did not come from humans. One of these thinkers is Martin Heidegger. In the article "Language", Heidegger, while dealing with the nature of language, also explores the nature of man. According to this research, Aristotle's emphasis on the originality of wisdom or logos on the one hand and Heidegger's interpretation of man as a linguist being on the other hand, can lead us to a new point of view. Based on this, wisdom and language are neither completely different nor completely similar. These two concepts can be used to complement each other. By referring to Kafka's story, this approach is clearly visible. Human nature is nothing but the harmony of wisdom and language.

One of the wide-ranging and important topics is human and anthropology and his place in the geometry of the world of creation, which has been discussed from various perspectives throughout history, and this issue has also been considered in the intellectual literature of humanities and Islamic sciences. For this reason, the discussion of caliphate and the position of divine caliph of human is important in the thought system of thinkers, and in the intellectual system of Islamic philosophy and education, some thinkers have considered the final ascension of a human being as his divine caliph, which is associated with "knowledge to name". In this article on the truth of the caliphate of man and its realm in a descriptive-analytical way, emphasizing the thought of Allāma Tabātabāī, it has been led to the conclusion that the caliph is the perfect manifestation and reward of God which caliphate's territory includes all the worlds, and the sufficient condition and criteria for obtaining and holding the caliphate is the amount of benefiting from knowledge in the divine names, which includes all mans.

The new emerging spiritualities have a special and new look at man and his place in existence, which in many cases leads to humanism. One of them is a mysticism missioned by Deepak Chopra who believes that man has absolute ability through his mind that he can become the same level as the Almighty God and capture both the material world and the universe and cause both the sickness or healing of his body. On the other hand, Mullā Ṣadrā (Persian: ملا صدرا, Arabic: صدر المتالهین) while emphasizing on the potential abilities of the human soul and mind believes that they can cause creativity in themselves and others, if they evolve and approach (endearment) God the Almighty, and they can interfere in the possibility existence as vicegerents of Allah with Divine permission (by the Divine leave of Allah). This research is critical that intends to critically examine Chopra’s view on the subjectivist man based on Ṣadrā’s views. The findings of this study indicate that the human mind from Ṣadrā’s point of view cannot be counted as the third realm of human existence alongside the soul and body, but it is soul modes and following religious orders strengthens and enhances the abilities of the soul and sa'ādah (Arabic: سعاده, the happiness) in the hereafter and in the present world.

From Kant’s view, freedom is the universal property of humans as the autonomy of will. He established morals on the ground of freedom through legislation of Practical Reason. In Kant’s philosophy, freedom is a ground, based on which humans have dignity as an individual and human beings. The concept of freedom is conjunct with moral law and practical reason and is not found in the scope of nature. The moral law being freedom in a sense elevates humans from the scope of nature and gives them value and dignity, which is based on freedom and autonomy. A moral human creates value for the world, and human is the end of creation. The Intermediator of human relationship as a moral being and the end of nature is the freedom concept. This article is written concentrating on Kant’s view of “The relationship between dignity and humans freedom”. Freedom is neither an objective matter nor the subject of cognition because the concept of freedom is related to the rational world and is realized in the behavior and disposition of humans. Everything has a price or dignity in the land of ends. Whatever has a price could be traded, but what is more valuable than any value and has no equivalent whatsoever is dignity. The humanity of humans is the only being that has “dignity” as long as it is capable of having morality.

Freedom has attracted attention in the long run of history. A glance at the history of philosophy shows that the theory of human freedom has been long discussed. Freedom has been a critical need and a standard in the social and individual life of Man. Therefore, states build popular credibility only when they secure their relationship with freedom according to the regulations and conditions. Yet, despite the agreement on the efficiency of this concept in governments and communities, philosophers and thinkers have disputed the quality and quantity of applying freedom. Among these thinkers, Shahid Motahari and Jaspers hold valuable views on freedom. Thus, this research is intended to explain the concept of freedom and investigate this concept from the views of Shahid Motahari and Jaspers. It was revealed that both thinkers view freedom as a critical issue in human life. Also, they believe that valuable freedom is one that pertains to God. In the view of both thinkers, freedom is the point of distinction between humans and non-humans. However, Shahid Motahari believes that freedom is a path toward elevation while Jaspers stays loyal to the freedom itself and puts emphasis on it. This descriptive-analytical research is conducted through the library method.

Heidegger argues that Aletheia means non-concealment to the Greeks, which is inherent in beings, but Plato, believing in the proverbial world, introduced truth as conformity and transferred it to human reason. For this reason, truth lost its inherent character and became in accordance with cognition of its own, and thus of the conventional dichotomies of philosophy. Although Mulla Sadra has fundamental similarities with Heidegger, he considers truth to have multiple meanings, and in the third stage of his philosophical thought, by attaining sympathy, with his special interpretation of Platonic philosophy, he removes the conventional dualities of philosophy before him. He reaches and reaches unificationism and considers the truth in Plato as a matter of existential levels and accepts it. In this article, with a descriptive-analytical method and with library tools, while looking at the truth in Plato, we will examine the views of Heidegger and Mulla Sadra and finally extract Sadra's critiques of Heidegger's thinking about the truth.

The physical (bodily) aspect of Man is amongst his critical existential dimensions that play important roles in the formation of identity and establishment of relationship with individuals and community. Despite this importance, this dimension is neglected in research, especially in anthropology and psychology. The grandeur of the soul, adoption of negative attitudes toward the body, instrumental assumptions about the body, exclusion from the truth of Man, and maximal dualism (between soul and body) have marginalized the importance of the physical aspect of Man. In the view of some Islamic thinkers, the body is a negative issue, a human antagonist, a barrier to the soul, and a devil issue that deters human perfection. However, some serious considerations are associated with these views. In the current research, these views are explained and analyzed critically and an approach based on Islamic wisdom and thought is presented. Accordingly, the body is a divine container and a twin to the soul for human perfection. Reformulation of this approach lays the grounds for a theoretical framework that explains the position of the body in the structure of human existence and scientific investigation of it.

The main purpose of this article was to examine the relationship between religious anthropology and Western anthropology and to find answers to the corresponding questions. The research community included books, journals and scientific-research articles. The sample group was purposefully developed during the study and continued until saturation. The research method is qualitative and the author has criticized the research findings and answered the research questions with a theoretical approach and based on documentary and library study (real and digital). Data collection was performed using fish taking tools and their analysis based on the underlying theory approach. The results showed that the superiority of religious anthropology is proved by considering the doctrinal principles of monotheism, prophecy and resurrection, which are the faith goals of every Muslim and with which anthropology has a strong connection in the religious view. Western anthropology, meanwhile, has degraded man's place in the universe by depicting an incomplete form of explaining man's identity, limiting him to material life and worldly life, and deviating from the divine straight path.

According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive method and content analysis and the main issue of this paper is how the nature of man and the world is described in Rorty's thought which leads to monism and Mulla Sadra's critique on what basis. The findings of this study indicate that in Rorty's Non- reductive physicalism, all lines between human and the world are removed and only the causation is established, which is a materialist view of man and the world. But Mulla  Sadra does not accept the dualism of body and soul on the basis of the principality of existence, substantial motion, the gradation of being, and finally with theory of ”Theophany”, and assumes a kind of human existential relation with the universe where the soul is nothing but the perfected body and the body is the cheap of soul.

Different schools offer diverse meanings for science and humanities. These meanings bring about a significant impact on ontology and anthropology, and determine, in particular, the type of attitude towards the world, man and his existential spheres, the purpose of existence and the method of his evolution. From the point of view of Allameh Misbah Yazdi, knowing and illuminating the effect of phenomena on human happiness and misery is one of the essential matters of religion. In many cases, this is associated with human voluntary action. Islamic humanities might be of special standing in this regard according to the enquiry of voluntary and conscious human actions and judgments, together with their consequences in human sciences. Man is a resolute being and the meaning of his life rests on knowing the purpose and placing all the connections and affairs of human life in line with that resolution. Therefore, determining this goal and explaining the correct method to achieve it is one of the imperative issues of Islamic humanities, which must be based on religious scientific foundations and sources. From his point of view, closeness to Almighty God is the highest goal that includes all goals and gives human life a meaning befitting human existence. Without the realization of this goal, his life will be empty and meaningless. In this article, it is attempted to shed light on the position of Islamic humanities and its role in explaining the meaning of human life from the perspective of Allameh Misbah Yazdi. The approach of this writing is descriptive and analytical, and the findings were compiled and then analyzed using the library method.

One of the most important reasons for animal rights advocates and the need to change their inappropriate behavior is the "ability to understand pain" in animals. Peter Singer is one of the main defenders of this argument and by emphasizing the need to pay equal attention to animals and humans, he challenges any use of animals, including eating meat, laboratory research, and industrial animal husbandry. By denying the superiority of man over the animal, he considers all the exploits of the animal to be morally incorrect, and by criticizing the view of religions in this regard, introduces it as a precondition for the violation of animal rights. In this article, while reviewing and criticizing this argument and emphasizing the need to respect the privacy of animals and human responsibility towards them, it is stated that Due to the special place of man in the universe and his existential differences with animals, his purposeful and responsible use of animals is morally permissible, which is also confirmed by a look at the teachings of religions. Considering the relationship between suffering and science and consciousness, the value of human beings, the same criterion of fetus and animal, and the contradiction in the claim are among the criticisms that can be leveled at Singer.