جستجوی مقالات مرتبط با کلیدواژه « the transcendental wisdom » در نشریات گروه « فلسفه و کلام »

The purpose of this article is to answer the two main questions about the theory of philosophy of Islamic education and upbringing based on the transcendental wisdom. The first question is of conceptual clarification and the second is of methodology. Before the conceptual clarification of this Islamic philosophical knowledge, some preliminary step are sequentially explained. On the other hand, two main research methods of this knowledge; i.e. "identificational method" and "deductive method", and their steps are both elaborated. Then based on two different perceptions of the fundamental knowledge of Islamic philosophy, two different meanings of the philosophy of education and upbringing are presented: the philosophy of education and upbringing in its general sense and the philosophy of education and upbringing in its particular sense. The philosophy of education and upbringing in its particular sense is discussed in two levels of "Gozargahi (pathway)" and "Gharargahi ( resting place or encampment)". The two definitions of this philosophical knowledge are presented considering the nine preliminary steps and the two methods of research and the two general and particular meanings of the philosophy of education and upbringing. The philosophy of Islamic education and upbringing in its particular sense is one of the sciences of Islamic philosophy which tries to explore and discuss the philosophical and educational propositions deduced from the transcendental wisdom system -as the "Gozargahi" source and the most comprehensive system of Islamic philosophy - and the Holy Qur''an and the tradition of the Infallible Imams – as the "ghararqahi" sources on the one hand, and istitbagh of philosophical and educational propositions and the deduction and processing of educational proposition on the other hand - using rational, traditional and intuitional methods. The philosophy of Islamic education and upbringing in its general sense is an Islamic-philosophical science which tries to explore and process the philosophical and educational propositions deduced from the human philosophical and educational sciences on the one hand and the istitbaq of philosophical and educational proposition and the process of educational propositions on the other hand using rational and traditional methods.

Do all human beings have a common and constant essence or each has a different essence from the beginning or at the rest of their lives? This article searches for the answer of this question in the writings of Molla- Sadra. According to the 'transcendental wisdom' beside their a priori differences, humans will find some main a posteriori differences in the rest of their lives and will find different essences with respect to each other, yet this does not deny their essential commonality, in actuality or in potency. One of the human's essential commonality is their monotheistic nature; all human beings have monotheistic nature despite all their differences which are serious in some cases. Therefore we may have trans-temporal and trans-spatial teachings and advices for human being.

The present article studies ontology of the philosophy of politics in the transcendental wisdom. After explaining the terms, I have tried to develop the theoretical bases of Sadra’s ontology and investigate its effect on Sadra’s philosophy of politics. The theoretical bases of Sadra’s ontology are as follows: priority of being, different grades of being, permanent change and activeness, and the reasonable and meaningful system of the universe. Then the effect of these bases on Sadra’s philosophy of politics is studied in the following cases: a reasonable social system, a meaningful social system, activeness of human society, the free will of human society, and the need of a human society to a just law. According to this intellectual system, if the political society moves towards the ‘noble being’ by obeying the ‘best message’ it has a suitable path.