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

The main subject of the present research is to investigate the impact of different anthropological foundations in analyzing the formation and validity of the intellectual way of life.The most important achievements of the present research are: The most important component of the social evolution approach is the insistence on the need to adapt to the environment and society. According to this approach, the formation of any way of life depends on the conditions of the society, and it is simply not possible to prohibit rational ways of life.From the point of view of diffusionism, humans are very weak in producing culture. According to this approach, the life of general intellectuals can be considered as one of the intact elements of early culture, but the life of non-general intellectuals can be considered a changed form of the element of early culture. Based on this approach, just as it can be attributed to the natural origin of the way of the wise, it can be considered as derived from the teachings of the prophets, just as it can be considered the result of the coercion of the rulers.

In Islamic tradition, man is defined as an intermediary and liminal being, situated between the animal and the angel, with the constant potential for ascent or descent to either of these ontological spheres. This paper endeavors to provide a philosophical interpretation of this intermediary and liminal position of man based on the concept of the imaginative faculty in the philosophies of Al-Farabi and Kant. The central question of this essay is to examine how, in the works of these two philosophers, epistemology serves as a platform for offering an ontological interpretation of man's liminal position. This paper represents an initial exploration of this topic. Given the prominence of the imaginative faculty in Kant's philosophy, particularly in his discussion of transcendental deduction, this paper will begin by tracing the trajectory of transcendental deduction, highlighting the role of the imaginative faculty and its two levels of productive and reproductive imagination. It will then proceed to examine these two levels of imagination (productive and reproductive) in Al-Farabi's thought, without resorting to simplistic comparisons or equating the two philosophers' perspectives. Employing an analytical approach, the paper will seek to establish an anthropological foundation for the imaginative faculty in the philosophies of both thinkers. The intermediary role of imagination in the realization of knowledge in the works of these two philosophers provides the basis for such an endeavor.

The transcendent wisdom of Sadra It is a Comprehensive philosophical system That is a reasonable and coherent connection It establishes between three issues: theology, anthropology and epistemology, so that understanding is impossible without any other and the same continuity between these three concepts can give molla sadra to present a different knowledge of other philosophicaI ideologies. Mulla sadra criticizes the principles of his epistemologes, namely principality of existence, gradation of existence, personal unity of existence and substantial motion and he explains the basic topics of anthropology such as the truth of the soul, the relationship between the soul and the body, the relationship between the soul and the powers, and so on. on the other hand, he considered the human soul as an example of God, which in essence, attributes and actions is similar to god. and from the principles of her theology such as simplicity, comprehensiveness and breadth of existence, beyond nature, an attribute such as the knowledge of God and God's activity seeks help to express the resemblance of the human soul to God, and it introduces human as a simple, comprehensive and without quiddity, and science such as divine knowledge and the ability to be creative. The epistemological fruit of the connection between theology, anthropology and epistemology, is the theory of the perfect man, which is both comprehensive of all the divine names and attributes and comprehensive of all the facts of existence. and for this reason, he can be the caliph of God on earth and the mediator of divine grace in all worlds

The principle of agency is the ontological foundation of Masha's philosophy and it seems that the interpretation of Sinavi's agential causation is in the existential relationship between all supreme principles and subaltern beings, such as the ontological relationship between the burden of transcendence and the system of creation and the existential relationship between the single human sou l. And its powers have been the influence of passage. The causality based on the causality between the causes and causal factors completely excludes the substantive relationship and the plurality of isolation between these objective facts and proves the doubt and existential difference between them. Of course, according to the macro-ontological rules of agency, it is necessary to have non-alien variables of cause and effect, and it makes supreme principles non-alien and non-alien from their causes and gives relational existence to the causes. In this way, the personal unity of the existence of the cause and the multiplicity of the quality of the effect cannot be proven in Sinavi's wisdom, but a kind of constructive unity, meaning the unity of existence and the existing multiplicity, can be found in some of the ontological topics such as theology and anthropology of him and his co-thinkers.

The present study examines the weaknesses of teaching Islamic philosophy at the undergraduate level of universities. In this article, focusing on the book Nahayeh al-Hikma, topics of ontology, anthropology, epistemology and theology have been expressed. Repetition of the contents, failure to state the materials and results of the discussions, failure to address new philosophical and scientific issues and doubts, failure to follow the logical order of the discussions, and failure to understand the educational goals are among the problems and shortcomings of this course. For field evaluation, a questionnaire was prepared and after its standardization was verified, it was completed by students, graduates and professors of the field of Islamic philosophy of universities across the country and subjected to systematic analysis (SPSS and SWOT). According to the results, Islamic philosophy education is weak in the long-standing explanation of philosophical topics, the reasons and whys of discussions, avoiding logical fallacies, especially the sharing of words, confusion of concepts and examples, and the accessories and results of philosophical principles. The results of the questionnaire data show the weakness in the course content, teaching styles and teaching methods, and in the end, suggestions are made to improve the current situation.

The nature of “Man’s perfection”, as a critical issue in anthropology, has always been inquired into by Thinkers. Holding a particular theist view, the process theologians believe that human perfection is realized by becoming God-like. Though this view is consistent with those of Allamah Tabatabai and Ayatullah Mesbah Yazdi, it departs from them in the quality of Man’s perfection which is validly related to the way God is explicated. The adherent of the process theology believe that God is passible, mutable and evolving thus believe in human perfection in an evolution that emerge as a result of co-dependence on others. Thus, in their view God-likeness is faded and obscured. The current study adopted a descriptive-analytical method in a critical approach to prove that the underpinnings of such a view is unfounded and incompatible with some rational rule such as the impossibility of an infinite regress. Another criticism to which this view is subjected is leaving human perfection dependent upon environmental conditions and equate it with constancy of evolution while unknowing of the ultimate state or purpose of this perfectionism.

Man and his type of encounter with existence have a very high importance and place in Shariati's thought. Basically Shariati's ontology and anthropology are in strong connection with each other. Therefore, we can ask what view Shariati's ontology presents about man and his relationship with "other"? The result is reaching the duality of monotheism and contradiction, as the most important unsolvable problem in Shariati's ontology. This issue cause’s dialectics to prevail over Shariati's thought. The centrality of the dialectical movement in Shariati's ontology forces him to equate man with rebellion and encounter with popular religion and the modern world, and this subject of "being in the world" puts man under the shadow of the passion for liberation and destroys the possibility of the desirable encounter with “other”. Shariati sometimes provides discontinuous possibilities that indicate the human subjectivity and a favorable attitude towards "the other", But in the whole of his thought system, these possibilities collapse and in the best situation, the ideal encounter with the other will be an unformed situation in his thought.

Philosophy is the basic theory of human and social sciences, and transcendental wisdom, as a philosophical system, has the capacity to realize this basic structure. Humanities are responsible for explaining human voluntary actions, and from Allameh Tabatabai's point of view, human voluntary actions are a function of his credit system, therefore paying attention to credit theory has a decisive contribution in the study of human sciences, and considering that the systematic design of credit theory by him in Transcendental wisdom has taken place, the issue of this article is how transcendental wisdom is related to human sciences through the theory of validity. This article tries to show that the said theory is a link between transcendental wisdom and human sciences, according to the epistemological and anthropological foundations of Sadra'i philosophy.

The central paradigm is a theoretical framework for research in natural and human sciences. In this methodological approach, the place of epistemology and to some extent ontology in the research process is discussed, but anthropology is not independently considered by methodologists. The purpose of this research is to introduce and evaluate the paradigm-oriented approach in research methodology and outline the position of anthropology in methodology. The research method is descriptive-analytical. The findings indicate that since the research methodology is based on epistemology, and according to Allameh Javadi Amoli's opinion, epistemology is related to anthropology, it is necessary to independently consider humans in the methodology. Science should be paid. Anthropological attention puts important capacities in front of scientific knowledge, and the attitude about the nature of science, the method of knowledge and construction of theory is brought more clearly.

Ibn Sīnā has allocated the last three chapters (nâmâṭs) of his last work, Âl-Îshārāt vâ al-Tânbīhāt (Pointers and Reminders) to the exposition and defense of mysticism. Besides, he has described a period of intellectual and spiritual wayfaring in his Rîsālât al-Ṭâyr by a symbolic language. The main story of this treatise is about some deceived birds that were caught in a hunter’s trap. According to the story, a bird which is the narrator of the story, by seeing the free birds, became aware of his captivity and remoteness and asks them for helping to save and free himself and other trapped birds. In this treatise, Ibn Sīnā depicts the descent of the soul from the world of spirits to the terrestrial world and the ascent of the human rational soul from the degree of corporeal detachments and being caught in the trap of worldly dependencies to the highest degree of spiritual perfection and the degree of Vision of God. For Ibn Sīnā, the wayfarer who has been caught in a trap and realized the depth of his remoteness and captivity, starts a journey with the trapped birds and arrives at the palace of King and asks the king to dig out the remained bonds from their feet. But the time of Permanent liberation from captivity and the rescue from remoteness has not yet come. In the Rîsālât al-Ṭâyr, from an anthropological perspective, Ibn Sīnā has expressed the situation of the wayfarer in a way that is very close to the way of Illuminative Philosophers and the Mystics. Hence, this treatise can be considered as one of the sources of the thoughts of the Illuminative Philosophers. In this treatise, Ibn Sīnā deals with the descent of the soul and its ascent and immortality. For him, the soul after falling into the darkness of the world is trapped and must liberate itself from the trap by a movement of perfection, and ascend to its original homeland. If the soul do so, it will display the truths of the unseen world in itself and return to its lost origin. For this reason, Ibn Sīnā speaks of the stages of wayfaring. In his view, the Bird is the symbol of the rational soul or human soul, the Hunter is the symbol of the nature and material world, and the Trap or Cage is the symbol of the body and corporeal detachments which prevent the soul from flying to the spiritual worlds. Also, in his opinion, the Flight is the symbol of the soul’s effort to reach perfection and ascending from corporeal detachments and reach spiritual degrees and the Vision of the King. Besides, in his belief, the Free Birds are the symbol of the wise and learned men who have found the way to salvation and have reached the complete freedom. Again, in his eye, Liberating from the cage is the symbol of releasing from corporeal detachments, but the birds caught in the trap must travel to the king’s palace and ask for his help in order to reach the complete liberation from the remained detachments. Finally, he believes that passing through each of the nine mountains in this journey is the symbol of the liberation of the rational soul from some detachments to corporeal things, which have prevented the rational soul from transcending and returning to its own origin. In mystical writings, the animal symbols are used to express some truths. Most animals have a symbolic meaning which indicates to the spiritual states of man. In other words, each of the characteristics of the animal soul, which exist in every human being, is attributed to a specific animal. Ibn Sīnā uses various animal symbols to show the elegances of wayfaring and human capabilities during his spiritual journey. The Hedgehog is the first animal symbol that Ibn Sīnā attributes to the wayfarer in his Rîsālât al-Ṭâyr. The wayfarer must collect himself by inspiring from the hedgehog, introspect in himself and engage him carefully and without raising a tumult in self-knowledge. The second animal symbol is the Snake. For Ibn Sīnā, just as a snake comes out of its skin once or twice in a year, the wayfarer must also come out of the world of nature and body, which is a skin for a person, and reach the quintessence. By this shedding the skin, the wayfarer liberates himself from all the corporeal detachments which have occupied his intellectual and spiritual faculties and prevented his soul from flying, and gradually provides his soul for spiritual intuition. The third animal symbol in this treatise is the worm. In Ibn Sīnā’s view, the wayfarer, in his spiritual journey, must walk slowly, cautiously and without any affectation, and not hurting anyone. The fourth animal symbol is the scorpion. Ibn Sīnā believes that the scorpion is a symbol of pure awareness, constant preparation and the restless journeying of the wayfarer, and controlling his sensual and appetitive faculties and turning them into spiritual faculties.Moreover, Ibn Sīnā mentions four other animal symbols which have the characteristics he attributes to them: Ostrich, Viper, Salamander and Bat. Of course, these four animals have vices that a wayfarer must not learn, but they have four virtues that he must learn: the “resistance” of the ostrich, the “persistence” of the viper, the “fire-fighting” of the salamander, and the “day-avoidance” of the bat; i.e. not being a sensualist. By using these symbols beautifully and precisely, Ibn Sīnā has drawn well the spiritual capacities of the wayfarer and the harms of the path. It is the reason that, in this paper, we have discussed descriptively and analytically on Ibn Sīnā’s mystical anthropology according to his view of human capacities and capabilities for spiritual wayfaring, based on the Rîsālât al-Ṭâyr.

Maslow, as a humanist psychologist, and Mullā Ṣadrā, as one of the greatest thinkers of Islamic tradition, have provided different views regarding the whatness of human beings. Given the fact that both thinkers have paid particular attention to explaining the required features and pre-requisites for Man’s perfection itself and the process of Man’s perfection as well as the characteristics of perfect Man, a comparison of their anthropological principles can yield some valuable results. Some of the shared principles of these two philosophers’ include enjoying essential dignity; free will; the ability to move towards perfection, and pre-mordial nature and accepting spiritual experiences and the infinity of the process of Man’s perfection. However, they have provided various interpretations of these principles. Moreover, they have different views regarding the centrality of God in Man’s life, existential dimensions, fundamental needs, stages of Man’s growth, end of Man’s perfection, and characteristics of Perfect Man. Mullā Ṣadrā has managed to present a system based on cognitive principles through benefitting from religious, gnostic, and philosophical fundamental rules, synthesizing them with each other, and introducing a comprehensive and consistent portray of Man’s truth. An all-inclusive and meticulous analysis of such principles can be of great value to related discussions in modern philosophy. A synthesis of gnosis, religion, and reasoning is one of the most important features of Mullā Ṣadrā’s philosophical thoughts, which affect all the acceptable elements of Man’s Whatness.

Anthropological views are considered the most basic and influential views of philosophers in any philosophical system; Because the goal of philosophy is nothing but the perfection of man in his theoretic and practical course. Sadra's anthropological model - with its fundamental differences from the previous models, based on principles such as: originality of existence, gradual state of existence, ascendant existential movement and the union of the learned and the known - declares that the human soul is a physical, dynamic, moving and  - the most important thing - It is self-made and willful. In such an approach, humans are a “single species” based solely on their original nature, and “thoughtful animal” is considered to be the common material of human kinds. The resulting part of this “substantial” meaning and originator of “special type” is "Nafs (Self)". The main materials that make up and weave the Nafs in different levels of existence are its perceptions, structures and habits. According to Mulla Sadra, due to the difference in perceptions and habits of different people, the difference between human beings’ Selves is an essential and inherent difference, and according to the second nature, humans will have different types and kinds. In this article, while examining Sadra's point of view about the Nafs and the type plurality of the human selves, we have explained and analyzed some of its important anthropological and eschatological consequences; Among them: the rational justification of self-improvement and self-care, multiplicity and difference of moral prescriptions for educating people according to the movement path of their Nafs, the basis of the habits for the truth and human personality as well as his afterlife face, the difficulty of repentance and changing the habits, the variety of paths with regard to unity of the way and  voyager, the multiplicity of evaluators in proportional to the existential personality of people, the multiplicity of heaven and hell in proportional to the firm habits of people, etc. Paying attention to the principles of Sadra's psychology and considering their coherence and consistency will show the power of explanation, justification and response of this intellectual system to many ambiguous issues about the Self.

This article has analyzed the anthropology of Mencius, one of the greatest sages of ancient China and a very important influence on the intellectual and practical life of the people of the Far East. The central theme of Mencius' philosophy is his understanding of human nature. For Mencius, the question of the true nature of man is a true and fundamental question that must be answered in his existential structure. The knowledge of human nature is derived from his understanding of God/Tin on the one hand and from his idea of the perfect human being on the other hand. He considers human nature to be good and mentions the dimensions of human existence in three elements: 1- The human body, which is not bad in itself, but must be controlled by the conscious mind; 2- The mind (heart), through which man can act as a man. The way to reach the perfect mind is to develop and nurture it through thinking. 3- Human nature, an aspect of human existence, which is the creator of humanity. It appears and is manifested by the perfect mind and the body is its carrier; But it is never the same as mind and body. Human nature is a pure truth, which every human being has, even the wicked; Goodness is pure because there are no bad elements in it. This is the aspect that needs to be discovered and nurtured.

One of the most important factors in creating the atmosphere of a writer's work is the worldview of the creator of that work. Muhammad Shahrour is a contemporary Syrian modernist who has introduced new and controversial theories in his most important work, the Book and the Qur'an.Using a descriptive-analytical method, this article seeks to analyze and achieve the worldview and biosphere of Mohammad Shahrour, and on the other hand seeks to find the effect of his knowledge of existence and man on his understanding of the verses of the Qur'an to Answer this main question: What effect has the worldview and knowledge of consciousness on existence and man had on his understanding of the verses of the Qur'an? In one part of the article, he examines the type of attitude towards the origin of the universe, the beginning of human creation and finally the creation of man and the effect of each of them on the understanding and interpretation of the verses of the Qur'an. Human language, knowledge and discretion have been studied and explained in understanding the Qur'an.

The purpose of this research was to compare the philosophical contexts in the story of Hayy bin Yaqzan and the story of Robinson Crusoe. The research method was descriptive-analytical using content analysis method along with inductive approach. In the analysis of the stories, the unit of sentence analysis was considered. In this regard, the sentences aligned with the categorization system were specified and recorded in the checklist. The main categories including ontology, epistemology, anthropology and values ​​were determined. The subcategories under the main categories were conceptualized with intellectual and philosophical approaches. The findings of the research showed that there are commonalities and differences in the philosophical contexts of the two stories. The most important thing in common between the two stories is to make people aware of their inner strength in achieving their goals, even if there are many problems on the way and in crisis situations. The most important difference between the two stories can be identified in the dimension of ontology. While the ultimate goal in Hayy bin Yaqzan story is the knowledge of the One God, in Robinson Crusoe story, God is not the ultimate goal and the ultimate goal remains at the level of material life. Therefore, the philosophical fields related to cognition, human, and values are formed in the shadow of the final goal mentioned in the two stories.

Hellenism is a strange period in the history of philosophy, between the Ancient and Middle Ages. This period includes important thoughts such as Epicureanism, Stoicism and Neo-Platonic philosophy and has had considerable effects on the following centuries. Based on the books and sources available on Hellenistic philosophy, this study reviews the anthropology of the two schools: the Epicureans and the Stoics; and, in this way, it tries to review a part of the history of anthropology. The results of this paper showed that ancient Greek doctrines had penetrated the lower layers of Hellenistic philosophy (Hellenism), but Hellenistic philosophers were not just imitators and had considerable innovations. Relying on the instrument of sense and the material-atomic attitude to the world, Epicurus considered man a being consisting of a collection of atoms, so he denied life after death. Respecting moral virtues and defending responsibility, he assumed that man was free from predestination and considered his happiness to be pleasure and freedom from suffering. On the other side, by adding the element of ‘acknowledgment’ to sensory perceptions, the Stoics changed the criterion of knowledge and had been formalistic with a materialistic attitude. They considered man’s identity to be in form or pneuma. In this study, using a descriptive-analytical method, after presenting an explanation of epistemological and cosmological frameworks, the four following topics are discussed: ‘human identity’, ‘determinism and freedom’, ‘man’s relationship with Allah and life after death’ and ‘human happiness’ in Epicurean and Stoic philosophy.

Since there are several interpretations of the hadith "who knows himself knows verily of God" the purpose of this research is to examine the meaning of self-knowledge and its connection with God's knowledge.

met synthesis (synthesis of qualitative studies) helps to obtain a new theory about the meaning of self-knowledge and the method of self-knowledge over the knowledge of God is realized by considering all opinions. 12 researches were selected by examining Ph.D. and m.a studies as statistical population.

Investigations showed that all perceptions of the meaning of self-knowledge and its connection with God's knowledge come back to the fact that self-knowledge is the starting point of all other knowledge.

it was found that self-knowledge means knowing the characteristics, origin, and resurrection, Existential value and the purpose of creation is one's self, and if a person, before seeing in God's universal verses, looks at the origin, resurrection, essence, attributes, actions, identity, talents, characteristics, existential dimensions, the purpose of creation, and his position in existence, one knows well, this will be the source of all other knowledge, including the knowledge of God.

One of the important effects of knowing the essence of the self is believing in the hereafter life and justifying how to live after death. Therefore, the main problem of this research is a comparative study of the explanation of this method in the process view and some similar views in the tradition of Islamic theology. Some of the Mu'tazilites as well as Seyyed Mortaza, believing in the monotheism of the soul, consider it to be the same external person and visible body in which the soul has dissolved, and some, such as Sheikh Mofid and Whitehead, believing in the dualism of the soul and the body, consider the soul to be an essence other than body belonging to it. However, Whitehead considers this essence to be material, and sheikh views it as an immaterial being. The current research has been carried out with a descriptive and analytical method. The most important finding of the study is the connection between the correct and unambiguous explanation of the survival of the soul after death, with the structural distinction between the soul and the body. The process perspective as well as some views of the monotheism of the soul in the Islamic tradition face a challenge.

Eschatology and anthropology have a decisive role in human happiness (Arabic: سعاده, Romanized: sa'ādah) and it can be the foundation of human happiness and his distance from misery, if it would be based on revelation and rational reasoning. The embodiment of deeds is one of the most important issues in these two fields. The embodiment of deeds means the formation of beliefs, morals (ethics), attributes, dispositions, will, deeds and effects of a person and the process of becoming of a person of the same; in fact, man creates his own truth with these matters and becomes revivification with them. This issue in this article is discussed based on the opinions and thoughts of Ayatollah Javadi Amoli. He, who is a capable commentator and a philosopher full of knowledge, explains this issue in the field of embodiment of deeds by using the Qur'anic revelation and the strong principles of transcendental wisdom (Ḥikmat al-muta'aliya). The truth of the embodiment of deeds by addressing a series of principles adapted from his opinions is explained in this article and which by expressing these principles and extracting their branches, the truth of the issue of the embodiment of deeds is revealed and hence a profound interpretation of the facts of the resurrection of human beings is revealed and many doubts about the important field of resurrection and the quality of reward for deeds are criticized and the soulful resonance of the connection of revelation and intellect (reason) in the pure thought space of Shīʿa Islam is spread, which it will be inspired by the persuasion of people and the submission of honest scholars, if it reaches the ears of every listener anywhere in the world. It has been used in the final part to prove moral realism and moral generalist method, since the embodiment of ethics is one of the obvious examples of the embodiment of deeds.