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

Neglecting important issues in epistemology, psychology, psychology and ethics. In this article, we will investigate the problem of neglect in the sublime wisdom of Mulla Sadra with a descriptive-analytical method, and the dimensions of this problem according to Mulla Sadra's psychology and his view on 1- the powers of the soul, 2- the degrees of the soul, and 3- its excellence. We dig based on the point of view of the powers of the soul, neglect is mainly presented in two meanings: 1) inattention and 2) forgetting. The discussion about these two meanings requires the analysis of Mulla Sadra's point of view regarding the role of attention in perception as well as the mechanism of memory and recall. From the point of view of levels and affairs of the self, neglect mainly has two meanings: 1) lack of existence or absence and 2) lack of coverage or ignorance. The perspective of the stages of the self is more compatible with the special foundations of Sadra's wisdom, such as the formation of existence, essential movement, etc. The third perspective to analyze the problem of neglect is the spiritual path of the soul, where neglect is mainly considered as an obstacle to the path to God and the veil of knowledge and divine encounter. This meaning of negligence includes a range of obstacles to self-improvement, such as negligence, impatience, carelessness, lack of action, indifference to stubbornness, objection and denial.

Focusing the breath on a particular subject is one of the most interesting axes in self-research. In the process of focusing the active ego, it focuses all its attention in a central and focal point, and for this purpose it must avoid the distribution of its perceptual and stimulating powers; therefore, the focus is compatible with unity and contradicts plurality. On the other hand, some strong souls are empowered while enjoying a high concentration on various activisms, and have become the manifestation of "the absence of dignity as dignity"; the main question is with what analysis can we create a consensus between the concentration of the ego that requires "unity" and the carrying out of a particular action with the various actions of some people? How do "concentration" and "plurality" come together together? This research is the rational-analytical burden of solving this problem. In the light of intrinsic evolution, the human self achieves a degree of vitality and population of power which becomes a mass of meanings and truths in a steady, at this stage the ego, while paying attention to its essence, contains a great deal of the truths of existence. In the light of the spontaneous movement of the ego,

In theoretical mysticism, the human’s soul is the midpoint between his immaterial spirit and his material body. It has tools called faculties. This article searches in the psychology of the theoretical mysticism and founds its quest on the analytical-descriptive method of the faculties of the soul to investigate their functions as well as the relationship between the soul and its faculties. It concludes that considering the most basic foundation in theoretical mysticism, which is personal unity of existence, the unity of the soul is delineated under the true shading unity – which is the shade of the divine true real unity – and accordingly, the faculties of the soul are referred to as manifestations and specifications of the soul. Thus, the plurality of the faculties are not conflicting with the soul’s unity; rather, they show its existential comprehensiveness and strength, and suggest that the soul, while preserving its unity and oneness, is equal with the faculties, and that the soul’s faculties are existent in all orders of the soul through conditional mood. Therefore, the existence of human’s soul is, in the position of essence, non-conditioned to its own orders and specifications and is, in the manifestation of faculties, conditioned by something.

Explorations concerning the faculties of the soul are among the most important discussions within Sadrian psychology. Based are two aspects, the discussions on faculties of the soul are interconnected with natural assumptions. Firstly, philosophers prior to Mulla Sadra have discussed psychological problems in the section on natural sciences. Secondly, the soul and body have a close relationship, to the extent that addressing certain issues related to faculties of the soul necessitates discussing bodily issues. In this paper, compiled data have been analyzed and examined using a rational method. It is established that natural assumptions, such as the theory of the four elements, the mizaj (temperaments) and the nine spheres of heaven, as well as empirical propositions regarding the effects and functions of animal body parts, have been employed in three ways in discussions related to the faculties of the soul. Some of these assumptions have been utilized in proving problems, such as enumerating and proving the faculties of the soul, the necessity of the faculty of touch, and proving the faculties of the heavenly souls. Other assumptions have been employed in expounding issues, such as defining and specifying faculties of the soul, elucidating the functions of faculties of the soul, and clarifying the position of tools and faculties of the soul. Some natural assumptions have even originated specific problems related to the discussions on faculties of the soul, such as the problems of faculties of the heavenly soul.

The main issue of this research is to investigate the causal explanation of the action and its purpose is to discover the deductive-nomological model and to criticize it in the philosophy of Sadr al-Mutalahin. According to him, an intentional action is the volitional act of a person, of which he has second-order awareness; therefore, the causal explanation of it requires the discovery of the basics of these two elements. The main cause of creating volitional action is the recognition of its benefits by the imaginative faculty. The reign of the imaginative faculty in the creation of volitional action is moderated by the intervention of practical reason as the source of awareness, so that intentional action is volitional action that passes through the channel of practical reason. the cause of the creation of an intentional action is either the acknowledgment of one of the two rational or imaginative faculty to perform that action without the presence of the opposite confirmation, or the confirmation of one of these two faculty to perform an action and the overcoming of the enthusiasm caused by the contrary confirmation of the other faculty. Therefore, "confirming the usefulness of an action" in the case of "absence of confirmation of the opposite" or "overcoming the enthusiasm caused by the confirmation of the opposite" makes the deductive-nomological model regarding the action, in transcendental wisdom. The normativism, lack of causal explanation when passions conflict, and determinism are the three problems of Sadr al-Mutalahin's theory.

Ibn Sina emphasizes the central role of "perception" in addressing issues related to the happiness of human perception. According to him, human perceptions, including sensory, imaginary and intellectual, seek happiness commensurate with themselves. Since the state of the brain has a direct effect on the way a person perceives, this happiness is also related to the state of the brain. In the present article, by descriptive-analytical method, the effect of brain health on perception and, consequently, the effect of happiness on it is examined and analyzed. According to the findings of this study, abnormal brain conditions in three cases of nature disorders, mood disorders and brain diseases, disrupt the natural process of perception. This disorder causes the perfection of various powers and as a result, the happiness resulting from that area, including the happiness resulting from the area of the intellect, which is the highest type of happiness, is disrupted. Considering the relationship between the state of the brain, which is often beyond the scope of the individual's will and control, and the human race's attempt to achieve happiness due to perceptions, the question arises as to how the happiness of people with brain abnormalities is achieved ? Reflecting on the works of Ibn Sina, two answers can be given to this question: the first answer is an empirical answer and observes the possibility of adjusting the brain in worldly life, and the second

In Greek philosophy, the later thinkers of Socrates paid more attention to the subject of “anthropology” than their predecessors, and especially in the works of Aristotle, issues related to this subject were presented in a special way. In parallel with him in the East, “ontology” was at the service of “anthropology” from the very beginning, and it received considerable attention, including in the Sankehye school. Naturally, in both intellectual traditions, knowing the human soul has been more important and complex than the human body. The present research is responsible for explaining the intrinsic characteristics of the human soul from the perspective of the founders of the mentioned schools in a comparative way. Although Aristotle considered the soul to be abstract from the monster and the incorporeal, he considered it to be the first perfection of the organic natural body. In his view, the rational soul of man was also the sum of the powers of the vegetable and animal souls. But according to the sage Capila, the soul or Purusha has a very transcendent, transcendental and eternal identity which was neither the cause and the creator of something nor the effect and artifact of something. Purusha is entirely abstract from matter or precreity, but it is the stimulus for the emergence of beings. Belief in the multiplicity of populations is also a necessary necessity for the definition of the soul in peripatetic thought, but considering the attributes of the soul in Sankehya thought, the idea of ​​multiplicity seems very strange.

Man performs his actions by his powers. In fact, the forces underlie the performance of his actions. These assets are common to plants and animals in some respects and different in others.Thus, human beings manifest actions that plants and animals also have the ability to realize; It also has activities that are unique to it and that plants and animals do not have the power to do.The sages have explained the innate abilities of man under the title of "human powers". But this expression has the drawbacks of "overlap of powers", "pluralism approach" and "incompleteness". The present article, after explaining the current system and resolving the above-mentioned problems, has reconstructed the system of human innate powers based on Mulla Sadra's principles, in order to gain an understanding of his abilities.The result is that human beings have eight innate abilities from the beginning of their creation, which increase the power of these powers with the intensification of the soul. These capabilities are: Ability (1) Absorption (2) Repulsion (3) Growth and Development (4) Understanding (5) Analysis (6) Maintenance and control (7) Composition and abstraction (8) Verdict To make and decide.

The discussion of the soul and its powers has always been a concern of philosophers. One of these powers is the memory, in the interpretation of which Aristotle and Ibn Sina have chosen two separate paths. Ibn Sina considers memory to be the treasure trove of illusions. In contrast, Aristotle does not mention the power of illusion. Hence, he does not discuss its treasure trove and according to his explanations, he almost equates memory with imagination. In this article, we seek to examine the views of Ibn Sina and Aristotle on the function of memory to show the differences and similarities between the two philosophers. Naturally, we will also determine the extent to which Ibn Sina is affected by Aristotle on the issue of memory. The type of this study is the historiography of thought, extracting opinions from different sources, comparing and critically examining them. The conclusion is briefly that Ibn Sina was influenced by Aristotle in most matters of the soul, but his interpretation of memory differs fundamentally from that of Aristotle. In his interpretation of memory, Aristotle pays special attention to remembrance and the element of time in the formation of memory, but Ibn Sina does not mention the role of time and remembrance.

This article examines critically theory of Immanent consolidation and seeks to provide a clearer explanation as possible. In this regard, first here are examined the nature of the soul and its relationship with its forces and while analyzing the category of perception from Avicenna’s point of view, the short comings of this theory are explained. Accordingly, it seems that Avicenna' s theory of Immanent consolidation which is based on obtaining forms and their impressions in the soul, faces serious challenges. According to Avicenna’ s principles for the realization of sensory perception in terms of quality and also how to achieve the form in the sensory powers, cannot be found a consistent and reasonable aspect, because the quality of impression as well as creating a form similar to a sensible form and its exact process is not positively and clearly mentioned and in addition, due to the fact that in this system the problem of the abstract soul and its relationship with material forces lacks a clear coherent explanation, so obtaining a perceptual form for the soul and its immanention in the soul cannot be explained. Therefore, it seems that the theory of perception based on Avicenna' s Immanent consolidation does not have necessary coherence and adaptation and is not effective in explaining how to achieve sensory, imaginary and intellectual perceptions.

Philosophers have always been interested in trying to understand the truth of the soul and its results. And it is considered as one of the concerns of their philosophical course. In this regard, they have provided many definitions of the soul. Some believed in the old and some in the new. And a group like Ibn Sina believed in the singleness of the soul at the beginning of creation and Sadra in the materiality of the soul at the beginning of creation. As Ibn Sina states, the occurrence of the soul is accompanied by the occurrence of the body, or in other words, the occurrence of the soul is "with the body". According to Ibn Sina, the human soul is intellectually single from the beginning of its nature when it occurs but in Sadra's view, the soul is first and foremost a material thing, and it is a hierarchical truth to which the body is a descendant. Accordingly, any interaction at any level is related to interaction at higher and lower levels. And finally, what caused the fundamental difference between the two peripatetic and transcendent wisdoms is the belief and disbelief in the movement of the substance, in the light of which this discussion takes on a new life.

An important task in the fields of ethics and practical wisdom is the examination of whether and how alteration of dispositions is possible. Avicenna is among the philosophers who believed in the alterability of dispositions, and in his several works explained how the alteration could happen. He thought that deplorable dispositions have their roots in lack of moderation in powers of the soul, especially the powers stimulating the animal soul. Therefore, from his point of view, alteration of disposition is realized only through moderation in those powers as well as through the triumph of the intellectual power. By moderation in powers, Avicenna means the establishment of a middle course between two extremes, and believes that this is realized in two ways. The first way is based on trying to do good deeds and being careful about one’s jurisprudential duties and prayers, and ethics is responsible for explaining these affairs. The second way is through moderation in temperament, which is more difficult and studied in medical science. Moderation in temperament, he thinks, is possible, first, through using foods and spices that right the temperament, and, second, through imagining a moderate temperament. In his view, the second way is far more impactful than the first, due to the status of the soul in managing and affecting the body and the degree to which the soul can influence the body.

Peripateticists believe in the existence of a causal relationship between the human soul and its powers and consider the powers to have a dependent and inseparable status of the soul. A certain kind of existential nature is possible. Because; Sankhit requires the superiority of creative agents over their causes and indicates the existential doubt between them. Therefore, the causal relationship between the soul and the forces is no exception to this, and the type of ontological relationship between them is based on the main rules of peripatetic wisdom. The principle of sankhit; In this cognition, any kind of pure plurality and contrast between the soul and the forces can be identified; Essential and existential contrast; It requires a definite denial of the causal relationship between them and violates the evolutionary relationship and the inseparable status of the powers inseparable from the soul, so the attribution of causality to the soul along with words such as principle, origin, source; It means the existence of the objective existence of the soul in relation to the powers, and the attribution of disability to the powers of the soul in addition to words such as causes, sub-functions and functions; It means the acquisition of the objective existence of forces by the human soul, and how is it possible that the forces that are the branches, sub-branches and accessories of their actual cause have an existence in their entirety with the objective reality of that binet ?!

The reality of pleasure and its existential role and value in Avicenna’s ethical thought is an acquired, falsifiable and at the same time achievable issue. Any pleasure results and is understood from its own special power, and there is a distinct relationship between types and examples of pleasure by influencing and being influenced in self faculties. Having criticized and nullified Avicenna’s self faculties and replaced the theory of skeptic and differential ranks of the self in the human existence ranks, Mulla Sadra dealt with the reality of pleasure and its existential role. The reality of pleasure in transcendental theosophy is presential in addition to being existential, and does not lend itself to sensory violation and comparative fallacy. The highest pleasure from the perspective of nobleness in transcendental theosophy pertains to intellectual pleasures, and on the basis of by-compulsion agency of intellect in Sadra’s study of self, infra-intellectual pleasures bear ethical values. The purpose of the present study is to give rational solutions on the basis of Sadra’s study of self in order to ethically manage and interact with effective perceptions such as pleasure in life.

Introduction & Objective:
Ethics, as affected by factors, affects some affairs also. One of those affected by it, is human temperament as a physical subject. How to influence ethics on temperament is a positive and sometimes negative effect. In the paper, it is tried to study the way in which it affected the human temperament as mentioned in the Quranic verses and traditions as well as the views given by philosophers, scholars of ethics and medical sciences. In addition, the effect of some ethical states on the types of temperament will also be examined. Given that specialist research has not been done so far, people often do not consider the cause and the way of treating many physical illnesses and disorders that are caused by ethical issues and problems. This highlights the need to study the issue. The method of study in this research is descriptive and analytical based on library approach. The obtained information has been categorized and analyzed. This research will show that moral excellence leads to positive effects, ie, the creation of moderation in temperament, and in the face of misunderstandings and ethical problems, also causes negative effects.

What is the role of knowledge of man and his inner and inner layers in determining the priorities and goals and methods of realizing a resistance economy? The claim is that the realization of many general policies of the system about resistive economy - the announcement of the Supreme Leader - direct affiliation or Indirectly, it recognizes human existential dimensions (as the main factor in all stages of each economic process), so efforts to grow and educate managers and people are the most important priority for the realization of a resilient economy. In this regard, policies such as activation Human Capital (First Policy), Empowerment of Labor to Grow Productivity (Third Policy), Increase The Contribution of Human Capital in the Production Cycle (Fifth Policy) Conserving Consumption Patterns (Eighth Policy) Saving Public Expenditure (Sixteenth Policy) Preventing Corruption in Economic Spheres (Policy of the 19th Century) Strengthening Jihadist Culture in Economic Activities (Policy Twentieth) Cited. In the current research, and based on its arguments, the resistance economy is well-recognized with Islamic economics and, accordingly, the flourishing of human transcendental talents and the adjustment and adjustment of the internal power of man, which is a prerequisite for the realization of resistance economy policies, requires religious wisdom Philosophy is in human identity. Therefore, resistance economy is a jihadi movement for the universal, material and spiritual excellence of man. Imam Khomeini, the resurrectionist of Islam in this age, can be considered the most prominent figure in the Islamic Jihadist economy (= resistance economy). His philosophical and anthropological basis is based on Sadr al-Mutalehyn's ideas. Imam is also full of revelation and discovery and intellect as Mulla Sadra. Mulla Sadra, based on his innovative principles in wisdom, including the originality of its existence and its subtle levels, has provided a comprehensive definition of human identity based on the genuineness of the soul and its internal strength, and its management tools and modifications, which can be understood by the understanding of the desirable human being for Realizing the Resistance Economy.

An analysis of the philosophical teachings of Ibn Sina and Mulla Sadra show us that in these two philosophical schools of thought, the faculty of wahm was never rejected as a secondary source for the actions and conceptions of the soul. Rather, in the philosophy of Ibn Sina, this faculty was like the other faculties of knowledge of man, i. e. it was an independent faculty distinct from the others.
However, in the philosophy of Mulla Sadra, this faculty does not have an independent existence and it resembles a ‘fallen intellect’ that has descended from its original station and that has turned towards the imaginative and sensible forms.  Therefore, the faculty of wahm is like the intellect in that it is intellectual in nature and has achieved a level of intellectual immateriality. So, there is no existential distinction between them. In this philosophical system, each one of the categories of the realm of existence has its own degree of existential intensity or weakness. The pure intellect falls at the highest degree of the realm of intellection and the faculty of wahm, i. e. the lower intellect, can be found at the lowest level of this realm.  It seems that the various standards by means of which the existential multiplicity of the external beings has been applied to the problem of the existential distinctions of the faculties of knowledge that are situated in a vertical hierarchy with one another. This has led to different views regarding the nature of the existence of the faculty of wahm.  This is because Ibn Sina understands the existential difference between the faculties of understanding of man to lie in the personal accidents that lie outside of the essence and quiddity [of these faculties]. He was of the belief that human beings are classes of one reality and quiddity that are different from one another in their locus and the specific actions of understanding.  Mulla Sadra however, does not believe that their distinction lies in material accidents, since he believes in the immateriality of all of the faculties of understanding.  Rather, based upon the theories of the principality of existence, gradation in existence and the unity of knowledge, the knower and the known he was of the belief that the faculties of understanding that form a vertical hierarchy with one another become individual and distinct from one another due to their unity with the higher beings of quiddity.  

Since Almighty God has created the human soul as a comprehensive example of all beings in the world, and also because the human soul rules and manages its realm similar to a powerful administrator and leader, this study, inspired by a philosophical approach to the soul, aims to revisit the patterns of the management of organizational behavior and supreme organizational acts. The reason is that one of the successful methods of portraying valid social structures is to benefit from the truth of the creation-centered fitrah (primordial nature). This paper explains the relationship between the soul and its faculties based on the psychological approaches of the Peripatetic and Transcendent schools of philosophy. Here, the writers clarify the theories of “conquer relation” and “gradation relation” and try to gain a new perspective of the relationship between the soul and its faculties as two models of management and leadership, called “delegated management” and “diffused management” and explain their features. Finally, they try to provide and explain a single model based on an integration of the mentioned models.

One can make a rational analysis of the faculty of estimation from the ontological and epistemological perspectives. Study shows that Sadrian and Avicennian philosophies have never denied the faculty of estimation as a secondary source of psychological acts and percepts. Instead, each philosophy has given a special and distinct place to it. Some of the principles of transcendental theosophy have affected various ontological aspects of the faculty of estimation causing controversy about the identity of estimation and its relation with soul, estimated perception, reason and other cognitive faculties. The views of these two philosophers about the epistemic aspects of this faculty are very similar with each other. They only differ from each other when it comes to the nature and ontological identity of the estimated perception

Psychology is the branch of knowledge which deals with soul and its principles and characteristics. By a philosophical view on self, philosophers have earned many achievements. Of the most important topics that the philosophers have analyzed include: definition and identifying the self, the existence of self, the self being material or single, the power of self, self being new or old, unity or plurality of self, the relationship between self and body, self being fixed or dynamic, self being immortal or mortal, the prosperity of hardship of self and paradox of self. The current paper aims at defining these topics and reviewing them simply, especially by considering Ibn-Sina and Mulla Sadra`s view, hoping that topics about self extends accordingly by the struggle of the scholars and researchers.