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

Mullā Ṣadrā places the “truth” in idealism alongside “truths” in realism in his Transcendent Philosophy. For him, truths are the same truth that reveals itself at different levels. In the view of gnostics, the four-fold spiritual journeys are a way for gnostic transcendence that the wayfarer traverses at different stages. This journey begins from fiṭrah (primordial nature), which has different levels with nature as its lowest level. Therefore, this journey or, in a sense, this process of learning begins with nature and becomes complete through a hierarchy of stages. The level of learning includes the level of theory and practice at the same time. Mullā Ṣadrā’s philosophical methodology is based on revelation, rational demonstration, and intuition in the sense that all elements must perceive and confirm the reality and truth of a finding. Relying on the Transcendent Philosophy, the present study follows a demonstrative method in order to define essentialist education and explain its origin and purposes. In doing so, it benefits from a meta-analytic method to introduce the levels of essentialist learning, which is based on human fiṭrah. The purpose of this study is to present a conceptual model for education and learning whose philosophical foundations are not necessarily limited to one specific philosophical school.

The main objective of this article is to examine the importance of enhancing research enthusiasm and academic satisfaction. Research enthusiasm refers to the interest and motivation for learning and academic progress, while academic satisfaction refers to the contentment and happiness of students with the learning and educational process.

This article has employed a descriptive-analytical method using data collection tools such as surveys and documentary techniques. In this regard, it first explains the concepts of research enthusiasm and academic satisfaction. Then, it introduces strategies for enhancing research enthusiasm and academic satisfaction among students.

The research findings regarding enhancing research enthusiasm highlighted the impact of various factors, including philosophy education, research-oriented schools, resources and facilities, teachers' thinking and teaching styles, effective teacher-student interactions, engaging and diverse educational approaches, project-based learning, presentations, and assessment methods. Furthermore, the research findings for promoting academic satisfaction were categorized into three main groups: 1) cognitive factors related to studying (stress management), 2) factors related to family and peers (establishing communication and collaboration with family), and 3) factors related to the school (teachers, creating a positive learning environment, and utilizing diverse teaching methods).

In conclusion, by employing these strategies, it is possible to enhance students' research enthusiasm and academic satisfaction, encouraging them to achieve better performance and greater motivation in their educational journey.

Understanding the connection between soul and body is one of the complex issues in psychology. Psychologists emphasize the two-way connection between the soul and the body. In this research, an attempt has been made to analyze three types of links between the two in the Holy Quran: 1) the effect of the mental state on the physical state (spiritual-physical), 2) the effect of the physical state on the mental state (physical-spiritual), and 3) the effect of the mental state on another mental state (spiritual-spiritual). The verses indicating the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice, are among the signs of spiritual-physical connection. And the verses that emphasize the connection between crime and hardness of heart, and sin and rust of the heart, are a sign of physical-spiritual connection. The verses that express the connection between divine mercy and the softness of the heart, thoughtfulness, and the opening of the locks of the heart, refer to the spiritual-spiritual connection. The philosophical basis of these three types of mutual influence between the mental and physical states should be sought in the two theories of the soul’s ‘Spiritual temporarily and endurance’ and its ‘Physical temporarily and endurance’. In the present study, using the method of rational analysis, the verses related to each of the three types of links have been re-examined and their psychological foundations have been explained.

One of the issues related to death is the relationship between the soul and the body after death. The question of the research is whether after death the connection between the soul and the body is cut off and the soul has no connection with the body? In this article, with the descriptive-analytical method, the problem of the relationship between the soul and the body after death has been investigated with a philosophical and theological approach. In this matter, while accepting the disconnection of the soul from the body, the author has put forward some points and considerations based on the philosophical and religious approach. The findings of the research show that the relationship between the soul and the body after death is not the same in different people. In perfect souls, because of the strength of the soul, the connection is stronger than in weaker souls and, on the other hand, regarding coexistence of the two during corporeal life,  in the initial time of disconnection of the soul interest from the body, this connection is stronger because of the connection between the soul and the body. In the early hours and days, the attention of the soul to the body is very intense.

One of the criticisms of the intellectual traditions opposing Islamic philosophy is that all the different schools of Islamic philosophy are influenced by elements of Greek philosophy. Referring to common principles and foundations between Islamic and Greek philosophy, the followers of maktab-e tafkīk (school of separating religious and 'foreign' or secular sciences) claim that Islamic philosophy is against and in contrast to the pure teachings of Ahl al-Bayt (P.B.U.T.). According to them, Islamic philosophy is an expansion of Greek intellectual principles that have no divine origin and its purpose is to compete with the pure ideas of Ahl al-Bayt (P.B.U.T.). The most important basis of maktab-e tafkīk in opposition to Islamic philosophy is the existence of these common foundations between Islamic and Greek philosophy. The question now is whether maktab-e tafkīk itself has something in common with Greek philosophy, and if such similarities exist, can this be regarded as evidence of non-originality and secularity of this theological approach? By scrutinizing the works of Plotinus and the writings of the followers of maktab-e tafkīk, this paper examines the commonalities of these two intellectual approaches in the two realms of theology and psychology. According to the achievements of this research, many of the principles and foundations of maktab-e tafkīk have been clearly stated in the words of Plotinus, as if the word of Plotinus had appeared in another language in the written works of maktab-e tafkīk. According to the authors, the existence of these commonalities is not a proof of the non-originality and secularity of this school; rather, finding sources of one’s thought in the words of the ancients or in other cultures shows the wide scope of that thought and indicates that the course of human thought can be of a continuous, trans-temporal and trans-spatial course.

Knowing the essence of man and how he was created is necessary and inevitable for a better understanding of himself. Therefore, the main issue of this article is to express how human beings are formed in general and in essence, and its truth in particular in the Holy Qur'an and transcendent wisdom. By examining the documentary-analytical method and by examining the propositions related to this issue in these two epistemological systems, it is clear that although the view of the Holy Quran on this issue has not been merely an ontological study; There are similarities between the reports of the Holy Quran and the transcendent wisdom. However, from the point of view of the realism of the propositions, the reports of the Holy Qur'an are mainly aimed at expressing what and the stages of this human movement, and the transcendent wisdom has focused its attention on how this movement occurs. Also, in expressing the stages of creation, the transcendent wisdom deals with these stages in a macro way and with an analytical-rational approach, but the Holy Qur'an reports these stages in an objective and objective way from an intuitive and divine point of view. Hence, by comparative study of the propositions of these two epistemological systems, and with the help of the Holy Quran; A comprehensive and at the same time accurate point of view can be obtained in answering this question in order to get a complete picture of how human beings move.

Darwin’s theory of the evolution of species is one of the significant ones in the explanation of man’s creation. It has always been under discussion and controversy by the thinkers in different fields. The influence of that theory in religion and religious beliefs is undeniable. It has gone far enough to justify atheism challenging religious beliefs. From among the intellectuals who tried to challenge religious doctrines as per the theory and its claims is Yuval Noah Harari. In his acceptance of the evolution theory, Harari mentions three consequences incompatible with the ongoing attitude about God, man and religious beliefs:That common ancestry between man and animal is a cause to disobey the commands of Lord Almighty;Lack of reasonable justification and explanation for the existence of spirit;Denial of free will and free outcomes.In their research through a comparative-analytic method, the authors aim to examine the consequences of the theory and Harari’s claims in the above three areas. Moreover,  he wants to demonstrate defects in Harari’s words?.

The existence of several souls for human beings is one of the issues raised in the legacy of Imamiyya narration, which is related to some theological issues. The sum of the narrations related to this subject contains details that each narration is enough to express some of them. This paper seeks to collect the narrations related to this subject completely and draw a comprehensive picture of the issue of the multiplicity of human souls in the Imamiyya narrations and verses of the Holy Quran regardless of their validation and interpretation to provide an initial summary of this issue. The results show that all human beings have at least two spirits called the spirit of life and the old spirit. In addition to this, God inspires the spirit of faith to the believers, inspires the Holy Spirit to the prophets, inspires the Holy Spirit, the spirit by the command of the Lord and the spirit of faith to the Prophet of Islam and his successors (PBUT).

In their works, Avicenna and Plato have dealt with whether the soul is temporally created or eternal. Their commentators have suggested different explanations and accounts of their views to be analyzed and examined. Having referred to the works of the two philosophers directly examining different accounts, the author has scrutinized the final view and resolved the apparent contradictions in their words. There in his words, Plato has stipulated that the spirit existed before the body and this has three interpretations: the existence of human spirits characterized by particular determinations prior to bodies, the existence of universal spirit and its imagined form in the world of divine knowledge, and its essential eternity through the eternity of Active Intellect. The study of these interpretations gives the conclusion that Plato believes in the creation of spirit prior to the bodies. There in Avicenna’s works, two approaches might be spotted: Aristotelian and Platonic ones the examination of which gives the conclusion that Avicenna embraces the creation of spirit along with the creation of the body; however, in his Platonic phrases, Avicenna has proposed the idea that the spirit is prior to the body in its existence and sequence. As a result, there is no real contradiction between the two approaches.

Like Eckhart, Mullā Ṣadrā also emphasizes the element of the lovers becoming similar to the beloved and maintains that divine love is intertwined with the essence of Man’s existence. Here, given the mentioned similarities and relying on a descriptive-analytic method, the authors have tried to clarify the effects of love on Man’s becoming Godlike with reference to the works of Eckhart and Mullā Ṣadrā.
Eckhart and Mullā Ṣadrā refer to love as one of the influential factors in Man’s Godlikeness. Eckhart equates the essence of the soul with the Essence of God and concludes that the love of God resides in Man’s essence. By emphasizing these two features of love, that is, monopoly and simulation, he maintains that love of God makes other kinds of love to be forgotten and reduces all of them to itself; in fact, the only existing love is the love of God. He also views love as an internal stimulus which creates a kind of drive and attraction in the spirit which, ultimately, make it restless and compels it to become the same as its beloved.

The discussion on unity or duality of the soul and body has been, and is, the focus of attention by scholars. Although Mulla Sadra believes in two domains for the soul, he emphasizes on the unity of the soul and the body. It does not mean, however, that two independent essences are unified; rather, human soul is a being with orders; its lower order is the body and its higher order is the soul. Accordingly, Mulla Sadra’s theory can be called bi-domain unity. This is while the content of the verses and traditions cannot be considered consistent with his view as he wishes. This is because although the Quranic verses denoting the creation of the man from a material origin and in a gradual way are initially consistent with his theory, it is difficult to prove it as an evidence for this. On the contrary, there are many verses and traditions asserting the duality of the soul and the body.

From the old times dualism, i.e. human beings' ownership of a body and a spirit , has been a controversial problem. With the dominance of positivism in modern times, the dominant view was the principality of matter and that spirit is a byproduct of matter.In recent decades a number of scientists consider the spirit to be material but it cannot be explained in terms of present science. On the other hand, some believe that due to its complexity it can never be explained by science. But some very eminent scientist of our era believe that it is immaterial. Among this group some consider the human spirit to be an effusion from God

Among Mulla Sadra’s most important concerns was creating coordination between philosophy and religion. His statement “curse on the philosophy whose laws oppose the Book and the Sunnah” is a familiar statement for all students of transcendental philosophy. On the origination of the soul, however, Mulla Sadra has adopted a way other than paying attention to the appearance of the religious texts (i.e. texts speaking of origination of the soul before the body), believing in the corporeal origination of the soul. Mulla Sadra, who has intelligently noticed the conflict between his own theory and the appearance of the religious texts, offers two way of reconciliation to escape that conflict and create a harmony between his own theory and the religious texts. The first is distinguishing between the soul and the spirit as well as the souls of the perfect men and the non-perfect men; and the second is maintaining a rational existence for the soul.
Here, we seek to use a descriptive-analytical method with a critical approach to investigate and review Mulla Sadra’s solutions to reveal his failure in this task.

The present study examines John Hick’s view of death and examines it with regard to Allama’s comment of the Quranic verses. The research method is library-based and comparative. Research findings show that Hick puts forward his theory as recreative theory, and rejects the belief in human Immaterial soul and ascribe humanity to the body. And, therefore, Hick says: Death is complete destruction of man and after the death, God with His infinite power create man again. As Hick in his theory of recreation views the hereafter body of man to be just the same as the earthly body and rejects human immaterial soul, may not be able to explain the problem of this is just the same as that, so he refers to the customary concept of "the same person" which does not solve the problem of identity. According to the verses of the Qur’an, as the truth of human existence is the set of the soul and the body, then if the soul is the same as the soul, but the body is not like it, the harmony of personality would not be established.

The foundation of every religion is based on its teachings. Anthropology is one of the important teachings in Judaism. Human is of most importance in Judaism, insofar as this influences other teachings of Judaism. One of the most important aspects of human existence that has been of interest to all philosophers, theologians, mystics and scholars is the discussion of the spirit and its characteristics. Paying attention to this existential dimension and drawing on its place in man can be the key to resolving differences between religions. This article is descriptive-analytical and has been compiled using research, books, documents, and related library resources. The result, by looking at the history of Judaism and the Bible and later by the influence of Greek philosophical thoughts by Philo, the Jewish philosopher, the dualism of man, and the emphasis on the spiritual and abstract realm as immortal in Jewish faith, is proven.

Both of Mullah Sadra and Ibn Arabi by monotheistic view and based on originality of existence, substantial motion, pantheism and appearance of shadowy existence achieved proof of resurrection and its processes the end of which is paradise and hell. They described paradise and hell which lead multiplicities to unity and facilitate tasting the mercy and blessings of God. It is certain that existence of Mullah Sadra after Ibn Arabi, his intellectual development and adopting the proving and negating method in studying the thoughts of the predecessors caused his sparking. This coordination in description of paradise and hell which has occurred on the basis of the common method of intuition and in addition, the Qur'anic verses and traditions and the stories narrated from the Imams and Ibn Arabi, is clearly observed in masterpieces of Mullah Sadra. Of course it is clear that Sadra’s talent has caused some differences with Ibn Arabi, such as the issue of creation of forms by the spirit in the steps of resurrection that happens within the spirit by its imaginary creation power from perspective of Mullah Sadra, while according to Ibn Arabi it occurs outside of the spirit by combination of names and attributes. However, we should admit that using the same source has caused many similarities between the two figures and therefore, we cannot consider Mullah Sadra as the mere follower of Ibn Arabi.

The issue of immorality or materiality of the soul, is still a challenging issue for theologians and philosophers. Philosophers believe in immortality, and some of the theologians believe in its materiality. Bring up the theory of the human’s triple dimension and studying the properties of the third domain as an ideal dimension, seeks to resolve this conflict so that, the religious texts, which refers to the materiality of the soul, do not need to any symbolic hermeneutics. Apart from immaterial “soul” and material “body” human being has “spirit”, which can be considered as a kind of state of matter, that today is called plasma, very tiny particles, pregnant, formless, and yet fluid. One of the evidences of the adaptation of the “plasma” with purgatorial immortality is the theory of movement in abstractions, which is accepted by some later philosophers. Accordingly, the ideal world cannot be considered abstract if it has the ability to change aside from the domain. Using the library method, this paper brings up the theory of existence of the energetic objects and plasma as the ideal body and then it brings some evidences from the traditions and physical and metaphysical experimental observations.

It seems unlikely to find someone who does not believe in the two-dimensionality of human being; because this is a matter of conscience and innateness. Accepting the issue in its totality, all divine religions, in order to explain the issue of man's two-dimensionality, have come up with some evidence that has been manifested in their sacred books. Zoroastrianism is one of the religions that, in its sacred scriptures Avesta, has mentioned remarkable words on the second
dimension of man, i.e. the spirit and the soul. Using a descriptive- analytical method, this paper discusses the five Minooyee (spiritual) forces, which include Ahou, Deena, Ba'o'z, Orvan and Farvashi, and offers definitions and documents of their holy texts. It expresses the views of the writers and scholars of Zoroastrianism and some minor differences in this field, and analyzes the various assumptions about the singularity or multiplicity of these forces. Five assumptions have been made in this regard and each has been analyzed separately. In the end, according to the evidence found in the sacred texts of Zoroastrianism and the views of the Zoroastrian scholars in this regard, the paper confirms the multidimensionality of these forces from the Zoroastrians' view point

Knowing man as the noblest creature of God depends on knowing his existential truth, which can be achieved through various epistemological means such as reason tradition, intuition, experience, and so on. "Valid tradition" is narrated by the infallible Imams who have scientific command of the whole world of existence, including mankind; therefore, it has always been the best way of acquiring knowledge. This paper deals with the narrative data derived from library-based information collected through the analytical and descriptive method, and investigates the narrations about the truth of the soul. The paper mentions eight categories of hadiths ranging from narratives that are supposedly for the spirituality of the soul to the narratives that are consistent only with the immaterial soul. The result of this paper is the expression of the harmony between reason and tradition in the two dimensions of humanity and the immaterialness of his/her spiritual dimension.