جستجوی مقالات مرتبط با کلیدواژه « human being » در نشریات گروه « ادیان و عرفان »

In this research, based on the views of Plotinus and Ibn Sina about The correlation of love and knowledge in human, their views are examined and analysis these differences and similarities. In The correlation of love and knowledge in human discussed the effect of love for the desire for knowledge for the attainment of goodness and beauty, the attainment of moral properties, and the union with the general forms and God is considered. The most important issue of the research was to test the hypothesis whether Ibn Sina in the foundations and the correlation of love and knowledge in human was influenced by Plotinus's philosophical foundations while discussing the love of knowledge? Relying on a descriptive analytical method, this article finally concludes that in the epistemological view received from Plotinus's views on love, love is the opposite of the path of knowledge, the path to achievement and union with one. Love is able to achieve something that has no limits and no form. But this view is ontological for Ibn Sina because the perfection of the human`s souls is the same as the essence of absolute goodness and the issuance of moderate actions such as human virtues and stimulating the heavenly souls towards the heavenly substances which are due to the likeness of absolute good and the end of this similarity. It is an approximation of absolute goodness through virtue of perfection and virtue. In addition to being influenced by religious views, Ibn Sina was also influenced by Plotinus and directed the flow of Islamic thought towards illumination and mysticism.

In Rumi's poetry, woman is a symbol of divine love, soul, life, earth, and growth, and it also symbolizes body, soul, world, and greed; the dualistic image of woman is a manifestation of the duality of the human spirit and body that expresses luminous and oppressive dimensions of existence. The woman is the symbol of righteousness and at the same time the symbol of the soul, the devil and the earth.Symbols reflect the beliefs of symbolists. Since Rumi's social beliefs and attitudes toward woman have both negative and positive aspects and the woman has different characteristics and dimensions in his works. This symbol appears in Rumi's poems, numerously. In this article we will point out these aspects.

When talking about the basis of a phenomenon, it means the foundations on which that phenomenon is based and according to the necessity of that foundation, it has taken a special shape. Government in general and religious government is also a phenomenon that is built on a set of foundations and has taken a special shape and form according to the requirements of those foundations. In order to build a government and a special type of it, which is a religious government, several foundations are needed. Some of these foundations are theoretical foundations that refer to the original and basic beliefs of people, and under the most important of them are the ontological, epistemological, theological, value-based and anthropological foundations. Therefore, the anthropological foundations of government and religious government are those original and basic beliefs that are in the domain of human knowledge and have formed religious government's beliefs about humans. In this article, by referring to authoritative sources in religion, we have reached the most important anthropological bases of religious government and we have tried to present them in a logical order.

The rule of grace is used in the science of theology to prove the necessity of Imamate, based on which, the appointment of an imam by God to guide humanity will be an example of grace And since God's favor is necessary and obligatory, installing and appointing an imam will be obligatory on God. The correctness of the argument based on this rule is conditional on the fact that the installation and appointment of the Imam by God is an irreplaceable and exclusive favor, so that its necessity is proven to God Almighty. But the interpretations available in the popular books of Theology do not have the necessary power to prove this matter as the minimum of the rule of grace. In this article, two new interpretations of Lotf rule are presented in order to eliminate the problems raised in the minor aspects of this rule. In the first interpretation, the frequent traditions of the infallibles regarding the uniqueness and irreplaceability of the position of the infallible imam are added to this rule. which is placed after the proof of the Imamate of the innocents, not among the proofs of proving the Imamate The second interpretation presents the human knowledge of his great talents and the necessity of the existence of a divine imam to teach how to live in an infinite life, a proof of the irreplaceability of the position of imam and the necessity of this grace. The second interpretation, in addition to being placed next to the proofs of the Imamate, preserves the rationality of this argument and the non-integration of the narrative proof.

Since the Age of Enlightenment which is based on giving value to the inherent dignity and individual freedom, has paved the way for many schools of spirituality e.g Mysticism and improved the authenticity of human dignity. On the other hand, Communism was the most significant ideology in contrast with Mysticism as well as religion and spirituality. By Collapse of the Soviet Union and ending the Cold War, Communism started declining and Mysticism began to grow and expand over the world. In fact, Liberalism wasn’t basically against the spirituality so it helped to regenerate the religion and Mysticism especially Islamic Mysticism in Postmodernism Era. As a result, the global anthropology gave a special concentration on the spirituality, love, and lindness. It means that the process of globalization aligned well with the concept of spirituality in human life.

The problem of total susceptibility of thoughts to objective (social) and subjective (individual) circumstances is a major issue propounded by some schools of thought, such as Sophism, humanism, and existentialism. On these accounts, the human thought or mind is the criterion of the truth, and any thought is susceptible to objective (social) and subjective (individual) circumstances. This article draws on the descriptive-analytical and critical method to analyze and criticize this theory in accordance with Shahid Motahhari’s works and views. It answers the following question: Is any thought fully susceptible to its subjective and objective circumstances? The results show that the theory is true of purely materialistic people whose logic or rationale is that of self-interest, and not true of those whose logic is that of innate nature (fiţra) and are trained in the divine school. Furthermore, this theory denies the existence of a reality, holding that the human thought is a product of, and susceptible to, its subjective and objective circumstances, without assigning any autonomy or freedom to human thinking, while humans have the freewill and awareness to avoid the impacts of their subjective and objective circumstances. This theory is based on materialism, skepticism (relativism), and a generalization of the principle of interaction of things and thoughts. It is subject to several objections, including the relativity of truth, denial of the possibility of error in human thoughts, invalidity of all philosophies and thoughts (both divine and material).

Death is a key concept in şadrā’s view. He believes that death is the soul’s transcendence over the body. In his view, death does not just occur as a metaphysical necessity; rather, one can separate their own soul and body with their efforts. The question is: How does death turn from a transcendental necessity to a human phenomenon and how it comes to have a relation with the human will. This article draws on the descriptive-analytic method to show how şadrā establishes a relation between death and philosophy, on the one hand, and death and moral will and purification, on the other hand. A reference to şadrā’s works reveals that voluntary death, moral will, and philosophy all require detachment from bodily belongings and lead to the soul’s existential perfection toward the intellectual degree. This shared fundamental characteristic paves the path for establishment of a relation among the three concepts and transition from one to the others in şadrā’s view.