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

Many countries have tried to design a model of economic education and training to improve the level of economic knowledge of students before entering the university. In most models of economic education, the neoclassical model of rational economic behavior is promoted; A model that leads to the maximization of material profit. But the expansion of the logic of rational choice based on pleasure causes the marginalization of spirituality and ethics as two of the teachings of divine religions. This article seeks to compile the Islamic model of economic education in which spirituality and ethics play a pivotal role. Based on the findings of the research, the Islamic model of economic education seeks to strengthen moral/spiritual rationality in economic agents by using the rules and policies of Islamic economics. For example; Zakat institution is trying to cultivate the payers of this Islamic tax; This is while conventional taxes are compulsory and do not aim at spiritual and moral goals. In the model of Islamic economic education and training, paying attention to halal and good income is a strategy to strengthen spiritual rationality in economic agents. In this article, content standards are proposed for the model of Islamic economic education in which moral elements play an essential role.

One characteristic of the modern age is the attempt to separate religion from the secular world, confining it to a specific aspect of life and replacing it with a new form of spirituality. This study compared the viewpoints of Muhammad Reza Hakimi and Wayne Dyer regarding the principles of spiritual life. These principles were categorized into three branches: spiritual insight, spiritual affection, and spiritual method. In terms of spiritual insight, Hakimi and Dyer had differing beliefs about God, guidance, and justice. Dyer's monotheistic system was minimalistic, while Hakimi's system was more comprehensive. However, they shared similarities in their spiritual affection although their approaches to loving God, people, and nature differed. Furthermore, their spiritual methods and practices in worship, mystical journeys, and acquiring virtues varied. Conventional forms of worship were replaced with daily meditation in Dyer's approach, whereas Hakimi emphasized individual and social divine spirituality. Dyer advocated for individual and anti-religion spirituality, while Hakimi proposed individual and social divine spirituality. Hakimi's works primarily focused on content, whereas Dyer's works were more practical and functional in nature. The methodology employed in this study was discourse analysis based on Van Dijk's theory.

The spiritualist theory of "rationality and spirituality" seeks to obtain inner satisfaction and peace of man. In this theory, Mr. Malekian mentions the "self-divinity" feature of the spiritual man by referring to the category of human modernization. This component is one of the essentials of the monotheistic (monistic) view of "God, man and nature". In this component, man, as the closest window to the consciousness of existence, has the most complete divinity and can experience his union with God and the world through his inner divinity. This research, with a descriptive-analytical method, through library studies, seeks to critically examine monism and the selfdivinity of spiritual man with regard to the foundations of transcendental wisdom and revelation teachings. Being influenced by Hindu mysticism, contrary to previously accepted principles, its conflict with Islamic mysticism (accepted by Malikians), confrontation of self-divinity with spiritual perfection, and its conflict with the goal of spiritualism are some of the most important criticisms of this attribute of spiritual man.

The view of each of the important humanistic schools on the category of "human dignity" is considered one of the important and basic theoretical foundations of those schools and remains in a fluid spirit that is current in each and every belief of these schools. The purpose of writing this research is to explain the criteria of human value. In the world, from the point of view of Islam, it is against the idea of ​​humanism. This article, using library data and documents in a descriptive-analytical method, categorizes the verses of the Qur'an and the hadiths of the Ahl al-Bayt (PBUH) about human dignity and its origin and requirements. The findings of the research show that in the attitude derived from the Qur'an and hadiths, man has a natural (formative) dignity that is related to the type of humanity, and he can also realize his existential talents in the path of truth, from the value (acquired) dignity ) to benefit. As long as the title of human being with the components of natural dignity such as soul, reason and free will is true for man, he will have natural, natural and social rights.

One of the issues that has always occupied the human mind is the meaning of life. This issue is more important in today's world because today, despite the vast advances in science and technology, the dust of despair and sense of meaninglessness is sitting on the mirror of people's thoughts, and anxiety and worry mixed with a painful sense of fear, doubt, and absurdity have spread their shadow everywhere. For this reason, different viewpoints have sought an answer for the meaningfulness of life, one of which is the religious viewpoint. In the religious texts, there is a wave of purposefulness of creation, a believer has a spiritual life, and his life is growing and getting closer to God. Therefore, the spirituality arising from religion in general and the religion of Islam in particular, has foundations, components, and a structure that has a significant effect on giving meaning to human life. Hence, the current research, by examining the role of religious spirituality, has sought to answer this question: what role does religious spirituality play in giving meaning to human life? The research followed the descriptive analytical approach and data collection was done using library resources. After examining the foundations and characteristics of religious spirituality, its capabilities and success rate in giving meaning to life were examined. The findings of the research indicated that religious spirituality, with its foundations such as the originality of the soul, the originality of nature, the originality of the unseen world, and the originality of the Sharia, draws meaning from life for humans, which, while having a variety of individual and social functions, has features such as simplicity and clarity, adaptability and responsiveness to inner tendencies, and creating vitality and real lasting hope.

Reviewing the efforts of Christian theologians to expand religious spirituality, the present study focuses on spiritual theology and examines the criticisms and related challenges. The method of the research is historical. Firstly, it examines the history of spiritual theology from mystical theology and ascetic theology to a new discipline. Then, it deals with its relationship with other theological branches, and finally, it examines the current state of this type of study and explains its challenges. The most important challenges found through this study are individualism, personalization of religion, and lack of defined connection with systematic theology and practical theology.

Spirituality and meaningfulness of life is an issue that has pitted two traditional religious thoughts and the modern secular world against each other. The basic question is, "Is spirituality achieved only through religion, or is it possible to live a meaningful life in a secular society?" Religious spirituality relies on the immaterial world and spiritual affairs and can include moral values, religion, sacred or occult matters, mysticism, etc. or any kind of spiritual and spiritual state in life. Secular meaningfulness is focused on the point that meaningful life is the result of rationality, which is achieved as a result of free, conscious, voluntary and purposeful human action, and its fruit should be the improvement of human's worldly life conditions. With this understanding, it becomes clear that there is a fundamental difference between the two categories of religiosity and spirituality, as if spirituality can be separated from religiosity. The difference between religiosity and spirituality is that if religiosity is not out of servitude, it is not religiosity; But if spirituality comes from servitude, it is not spirituality. What secularism claims to try to realize is purifying human thoughts from superstitions and deviations.

One of the basic duties of governance is to plan and implement all-round progress programs in the society, which has several dimensions such as progress in thought, science, economy, security, etc. One of its basic dimensions is progress in the field of spirituality. Among the important issues in planning is providing the necessary indicators in line with the implementation, as well as evaluating its success rate after the completion of the desired courses. This research aims to answer what spiritual indicators in the progress programs of the country. One of the valid methods for this purpose is the use of the sckaran method, based on which formulation of indicators requires four stages: operational conceptualization of the desired phenomenon, extraction of dimensions, extraction of components, and finally, the design of indicators. The findings of the research show that according to Islamic teachings, the most important operational concept related to the measured phenomenon is the concept of all-round progress in contrast to concepts such as economic, human development, etc., which have a broader meaning that includes material and spiritual life. According to this concept, spirituality is its most important dimension its, so that the spirit rules over other dimensions. Based on the use of the Quranic verses, this aspect of progress has components such as faith, sincerity, trust and sacrifice. With the use of the mentioned method, this research has designed several indices and indicators for each of these components, the details of which are presented in the text of the article.

Two significant elements of Islamic civilization are spirituality and morality that Imam Khamenei (May his sublime shadow over Muslims’ heads endure forever) mentioned in the second step of Islamic Revolution. It is impossible to obtain spiritual and moral insights and to improve the people’s moral and spiritual morale in the society without a road map and operating model. In view of the short-term and long-term objectives of Islamic Revolution, one can divide its strategy into two primary and secondary phases. The primary and main strategy of Islamic system for promoting morality and spirituality in the Islamic society is to encourage public debates about spirituality. This strategy can be implemented by five steps: (1) and 2) by identifying and declaring values, (3) by transforming awareness into public knowledge, (4) by transforming knowledge into public conviction, (5) by transforming conviction into action. The secondary and minor strategies for promoting spirituality encompass measures such as reinforcing people’s religious footings through self-building, forming a cadre of spiritual professionals, and strengthening the educational system by drawing a comprehensive map of education. Finally, some proposals stemming from these strategies are put forward to attain the cultural and spiritual objectives of Islamic Revolution: asymmetric cultural war, the spiritual guidance of superiors, a practical model for original spirituality, continuous revolution, the removal of disorganizing factors, and highlighting spirituality concepts.

One of the important topics related to religion is its connection with rationality, around which various views have been raised; As today, a group of people talk about pure rationalism as an independent criterion for distinguishing between right and wrong, for this reason, the present study seeks to answer the question, to what extent the theory of rationality can be a suitable criterion for answering, with a comparative study of religious spirituality and rational spirituality. And replace religious spirituality? The research method is analytical-descriptive and data collection has been done using library resources. After examining the origin of rationalized religion, the basics and characteristics of the said topic were discussed and finally the shortcomings of rationalized religion were discussed. The results of the research have shown that rationalized religion relies on the foundations and features such as secularism and humanism... based on which it suffers from deficiencies such as: the lack of clarity in the definition of rationalized religion, failure to achieve the goals of the theory, and contradictions in the nature of faith. ...it has happened that in many cases, not only can it not be a gift for modern man; It has also led to pain and suffering.

Islamic community building software is the extension of the level of individual spirituality to the social field and the level of social spirituality. Islamic spirituality is a mysticism arising from mysticism that is based on the system of worship and Sharia and is formed within the framework of the moral and educational system of Islam; Such spirituality with the characteristics of basic Sharia, morality and education can be socially extended so that in each encounter, the spirit that governs the phenomenon and its interior and its relationship with other parts of the world And to measure the whole (absolute existence) and to consider each of the phenomena of existence as the source of knowledge of the meaning of life.
This research is, in fact, the answer to the question: Why should Islamic spirituality extend from the individual to the social? Examining the answer to this question depends on answering the following questions: What are the characteristics of Islamic spiritualism? What is the relationship between religion and spirituality? What is the role of spirituality in social identity building? What are the strategies for realizing the social extension of Islamic spirituality? The research is conducted in the framework of these questions and based on the library research method based on regular activity based on existing knowledge gained from research or experience, and in order to produce materials, products, tools and processes and methods. New or improved.
Changing the attitude of the elite society from individual spiritualism to social spiritualism based on Islamic worldview and ideology and focusing on the social extension of Islamic spiritualism for the realization of Islamic socialization is one of the most important goals of this study. External reflection and illustration of the necessity of processing the practical extension of spirituality and determining the scope of spirituality civilization and extracting strategies to realize the social extension of Islamic spirituality are the results of this study.

Lifestyle dominates the social and individual conduct of people in a society and, depending on the ideology and worldview of each school, adopts different manifestations. Mysticism and Islamic politics are closely intertwined which emerges in social and individual lifestyles. Employing the theory of rationality and spirituality, the present research intended to discern the quality of the relationship between mysticism and politics in modern and Quranic lifestyles of the modern Man. After explaining the theoretical concepts and political-mystical dimensions and characteristics of the faithful lifestyle through a descriptive-analytical method and analysis of the Quranic verses, it was concluded that the Quranic lifestyle denotes the close affinity between mysticism and politics while maintaining the due weight of servitude and rationality, livelihood intellect and consideration for resurrection and spirituality and management in the heart of the faithful life. However, in the “modern man” lifestyle by Mustafa Malekeyan, secularism overshadows the social emergence of mysticism and spirituality. In fact, the author of the theory of “rationality and spirituality” reduces mysticism to an individual, non-religious and non-divine spirituality and tries to harmonize these two seemingly contrasting concepts. In fact, this theory is an attempt to engender relaxation, hope, and happiness in modern man and deter his deprivation from mysticism and spirituality at the expense of sacrificing religion and servitude in the way of livelihood intellect, which, in turn, eliminates the possibility of the relationship between pure mysticism and politics in lifestyle.

The term "spirituality" has many meanings in the West. The evolution of this word started from a traditional meaning in line with the Bible in the fifth century and continued until the acquisition of the opposite meaning of physical and material in later centuries and the acquisition of psychological, social, political and health concepts in the thirteenth to twentieth centuries. Numerous researchers have worked in the field of spirituality. Among them are the books and articles of Case and Ayman, a professor at Bloom Fontaine University and an Old Testament researcher at the university. According to Case and Ayman, three main elements for spirituality can be identified and introduced: 1. The process of the relationship between God and man, which occurs in a moment of the relationship between the two divine and human poles. 2. Gradual process in the sense that the two poles of human and divine are gradually connected. And at this stage, God gradually manifests himself with human beings. 3. Transformation and evolution, in the sense that the process of communication between the two human and divine poles causes the transformation and evolution of human essence. This article, in a descriptive-analytical method, while explaining the different meanings of spirituality from the perspective of “safe” and criticizing their point of view, seeks to answer the question of what are the elements of spirituality? Also in this article, three elements introduced by him have been examined.

Theories about progress, especially in the spiritual dimension, include value principles and foundations in the field of human relations are influenced by anthropological foundations as a factor and goal of spirituality. Accordingly, the purpose of this study is to discover the Islamic theory of cultural progress in the field of spirituality based on the anthropological foundations of Allameh Tabatabai.

The present study, using ijtihad jurisprudential method, seeks to discover the Islamic theory of spiritual progress.

Islamic anthropological principles by expressing the theory of Islamic nature and rationality and skeptical view of human existence and the principle of being dimensional and proving the movement of substance as well as the principle of sociality of human beings, the necessity of spirituality in individual and social life and its basis on nature and the necessity of rational realization. Revelation proves spirituality and ultimately the necessity of creating a spiritual community.

The theory of the development of spirituality based on the anthropological foundations of Allameh, compiles this theory comprehensively and in all the necessary dimensions of human life, and by creating the ground for a good and enjoyable human life, provides the causes of divine excellence, approach to God, and worldly and hereafter happiness.

Many spiritualists believe that one does not need to have physical and mental strength to experience God and the Hereafter. Many athletes believe that having physical strength without spirituality is possible. Many scientists also believe that they do not need spirituality to have mental power. The subject of this article is the approach of separating spirituality from physical and mental strength. We will address the theoretical framework of this distinction and its critiques. The topic is important especially because the absence or lack of spirituality leads to a defect in the other two powers or their malfunction. Our method is to extract the assumptions of the theoretical framework of this separation and then call them into question. We conclude that this distinction has two presupposed categories: philosophical and theological. Its philosophical presuppositions are the separation of the mind from the world, the material from the abstract, and the intellect from the heart. The first is the result of the false assumption that the mind is in the body and that our body is separate from other objective beings. The second is based on the false premise that the boundary of matter is clear and immaterial beings can be separated from it. The third is based on the fact that the intellect is a source of cognition and the heart is the place of emotions. Its theological presuppositions are to believe that God is purely immaterial and to separate the world from the hereafter. The first is the result of the false premise that God is a limited being in the immaterial world and cannot be present in the material world. The second is based on misunderstanding the relationship between this world and the hereafter, that is, the relationship between the external and the internal. The novelty of this article is in extracting these assumptions and criticizing them.