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

Human issues cannot be concealed. In this transition, the schools and opinions of philosophers and psychologists have helped humans solve their problems. Dr. Frankl's logotherapy is one of the solutions to human problems. He believed that people’s efforts to find meaning in life would be their most important impetus. In his Masnavi, Molana, a poet and an educated mystic, discussed the meaning of life and logotherapy for the relief of human suffering. This study aims to analyze logotherapy in Masnavi from Molana’s perspective and that of Frankl's theory. We will see that life and its hidden pain, suffering, and death are not empty and baseless. However, we can achieve peace by perceiving their meanings, modeling their concepts, and adapting our lives to natural adversities. Furthermore, love and devotion to God a method of Molana's logotherapy. In addition, religious rituals and their symbolic and secondary concepts as well as their social and psychological functions are among the other mechanisms that he emphasized to give meaning to life. Similarly, Viktor Frankl considered God-centeredness and avoidance of absurdity to be the most important versions of logotherapy.

Today's social science is based on a set of epistemic foundations. By entering the area of science, these foundations give direction to the content, method and analysis of phenomena. Metaphysics affects human sciences in general and sociology in particular to the extent that the emergence and evolution of sociological theory must be explained taking into account the emergence of the related philosophical view. One of the most central foundations influencing all the paradigms in social sciences is the nature of man and how he relate to social realities, because there can be no correct explanation of social issues without an accurate knowledge of human beings. The present paper tries to investigate the effect of the anthropological foundations of the positive schema on the approaches of social science and its social implications. The paper mainly deals with the anthropological foundations of positive social science and its social implications. The data collection method is "documentary and library" and the processing method is "content analysis". The findings show that the positive schema considers man as a one-dimensional, self-interested, instinct-oriented social animal lacking free will, whose core knowledge is biology and whose source of falsifying social laws is his instincts.

The question of human perfection and the perfect human is a subject of attention for all religions and philosophical, ethical, and educational schools of thought. The ultimate perfection is a level of human existence in which all innate, spiritual, and human potentials are actualized through spiritual practice. The main goal of this research is to examine human perfection from the perspectives of Ibn Sina and Ibn Arabi. A comparative method has been used to achieve this goal. In Ibn Sina's epistemological approach, only rational intuition is applicable, and it is not possible to speak of mystical knowledge and heart intuition. Ibn Sina considered the ultimate goal of knowledge and happiness to be rational and cognitive understanding, and connection to the Active Intellect, which is based on theoretical reason and rational intuition. However, in Ibn Arabi's intellectual system, every being is ontologically a manifestation of the name or names of God, and epistemologically, their understanding of God depends on their ability to receive divine manifestations. In Ibn Arabi's epistemological and intellectual system, the higher truths are received with the help of discovery and intuition and are of the nature of presentational knowledge. In Ibn Arabi's epistemological and intellectual system, human perfection is depicted based on love and discovery and intuition. Therefore, the perfect human of Ibn Sina, in his rational-intuitive perfection, is consistent with the mystical perfect human of Ibn Arabi. Therefore, the perfection of theoretical reason within the Peripatetic framework is a connection to practical reason and is incomplete without it. In both viewpoints, it is stated that humans have different levels of perfection. Acquiring these levels is gradual, and after going through this process of gradual perfection and ascending the levels of perfection, a human finally reaches the lofty position of his ultimate perfection. A review of Ibn Arabi's religious and mystical texts shows that he was by no means separate from society but was rather within it and considered the isolation of mystics and shunning society to be wrong. The perfect human of Ibn Sina, in a philosophical-mystical view, is the same as the mystical perfect human of Ibn Arabi and has no superiority over the perfect human of mystics. Therefore, it is not only the perfect human of Ibn Sina who is closer to the human of Islam and the Quran, but also the mystical perfect human of divine mystics, due to his complete manifestation of God, is the same as the Quranic and Islamic perfect human.

There is no doubt that humans are beings of dignity; however, there is disagreement about what dignity is and what its origin is. Some have referred to individuals’ social status as dignity or its origin, while others have mentioned resembling God or possessing reason (intellect). The concept of dignity based on the Islamic philosophical doctrines is a type of secondary intelligible (Arabic: معقول الثانی, romanized: maʿqūl al-thānī) and its origin of abstraction is the capacities of the rational (reasonable) soul (Arabic: النفس الناطقه). The question is, does the rational soul possess the necessary capacities for the abstraction of dignity, and what are those capacities? We have demonstrated in this paper in an analytical-descriptive manner that the rational soul, from the perspective of Islamic philosophy, possesses extraordinarily complex capacities. In addition to having vegetative and animal capacities, it also possesses other capacities that aid it in the path towards angelic transformation. These capacities have caused Muslim philosophers to describe human beings with dignity and the like in various places of their works. From the perspective of Islamic philosophy, firstly, human beings possess dignity. Furthermore, the source of dignity is the entirety of the capacities of the rational soul. In addition, dignity is an inherent and universal matter. Lastly, dignity is a concept that can be understood in gradation and does not apply equally in all cases. Familiarity with the factors that strengthen human dignity, as well as an understanding of the challenges and obstacles to human dignity, is another outcome of this writing.

Allameh Majlesi is one of the few hadith scholars, who entered the field of theology and ethics with a narrative approach. From his point of view, many theological issue have an influence and prominent role in ethics. He belives the immortality of human has a closed connection with moral issues and believes that after death, human will have immortality with both his soul and his worldly body forever for the sake of God. The innovative aspect of his view is that the criterion of identity as a condition for survival in the afterlife is not just the soul or the worldly body, and both of these are involved in the immortality of man.Therefore, this interpretation of immortality plays its role and function in the three areas of giving meaning, motivation and being proposeful in moral teachings. This research, with an analytical approach by referring to his works, rereads his thoughts in this field.

This article analyzes the concept of happiness in the thought of Confucius, one of the greatest sages of ancient China, especially in the book Lun Yu. First of all, in Lun Yu, Confucius considers true happiness moral happiness and believes that happiness is primarily not in physical pleasure but in moral pleasure. He defined the principles of happiness as moral education through continuous learning, achieving human virtues such as benevolence, justice, merit, and wisdom, maintaining harmony or peace between oneself and one's family, others, or the community, and individual and subduing one's ego and returning to merit, etiquette and traditional ceremony. Confucius believes happiness to be the perfect virtue in a simple social life. Being good and benevolent is necessary for happiness. By placing morality as a prerequisite for happiness, Confucius points out that happiness can be achieved through "knowledge, benevolence, and harmony among members of society." So others’ happiness is part and parcel of our happiness.

This article aims to discuss and investigate the divine command theory and its doubts and challenges, which defend the rootedness of ethics in religion and God. This theory has its own supporters among Western thinkers from the time of Socrates until now and among Islamic thinkers. According to this theory, morally, good is what God commands, and bad is what God forbids. At first, it has been tried to provide clear definitions of ethics and religion. The meaning of religion is the divine religions that God has revealed to the divine prophets, that Islam is the complete manifestation of them, and the meaning of ethics is the order of ethics that seeks to discover the criteria of good and bad actions. While explaining this theory, doubts about this theory have been raised. They are: 1. The way to recognize the divine commands; 2. The problem of obligation in the divine command theory; 3. Autonomy in the divine command theory; 4. The impasse of this theory. In the following, their appropriate answers have been briefly reviewed so that this theory can be defended with additions and adjustments.

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.

The main issue of the article is the analysis of God's love for creatures and the consequences of the divine seal. Although it is intellectually impossible to apply the attribute of Divine Love to God, it has received less attention in Islamic theology. God's love has been delivered to His servants through His general and special mercy to creatures, divine guidance, God's good will, but love in its true sense and not its accessories, originates from God's love for Himself, which has all the perfections of existence. God is in love with himself because of his knowledge of himself and His existence, and beings who are related to Him are also loved by God. Our special love for God's love is the combination of creativity and creation with God's love, compassion and empathy for others, and the application of God's love is one of the features and essentials of this love. This article deals with the semantics of divine love and the analysis of its consequences with a descriptive-analytical method.

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.

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.