جستجوی مقالات مرتبط با کلیدواژه "human nature" در نشریات گروه "ادیان و عرفان"

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 golden rule of ethics, often expressed as "Do unto others as you would have them do unto you," has been a prominent principle in various religions and cultures throughout history. Among the definitions offered in different cultures and languages, the one presented by Harry J. Gensler in his book, ethics and the golden rule, appears to be more comprehensive and widely accepted: "treat others only as you consent to being treated in the same situation." This study aims to explore the origin of this ethical rule and identify the distinctive feature that has made it widely recognized and accepted regardless of the type of religion, culture, or era of human life. Through a descriptive-analytical approach and an examination of Islamic sources and related traditions, this article concludes that the dynamic and enduring nature of this ethical rule in various religions and philosophies can be attributed to the inherent inclination of reason and human nature toward concepts such as justice, humility, and fairness. According to Islamic traditions, these concepts form the foundation for observing the golden rule of ethics. Ultimately, the origin of the golden rule of ethics, according to Islamic traditions, lies in human nature and its rational acceptance of this principle and this study emphasizes a nativist approach in line with Jonathan Haidt's propositions regarding the roots of ethical matters.

Nature and mysticism are two topics that have different structures and can be studied with different formulations. In this research, we try to analyze the analytical views about mystical nature and behavior in the intellectual and epistemological systems of Imam Khomeini (RA) and Ayatollah Shah’abadi (RA). In order to identify their intellectual and epistemological attitudes, we must first identify the ontological and anthropological mystical foundations of human nature and then, the characteristics of natur and mystical path, dimensions of nature, the relationship between intellectual knowledge and intuitive knowledge (mystical behavior), love and human nature. We analyzed Imam Khomeini’s and Ayatollah Shah’abadi’s perspectives and finally compared their epistemological intellectual foundations. The results of the research indicate that Ayatollah Shaha’abadi (RA) is a turning point in the historical evolution of the theory of human nature. His remarkable innovation in relation to human nature shows the prominence of his work because he linked the theory of human nature to the topics of psychology and practical wisdom, and has relied on the requirements of human nature to abstract the soul and provide a practical solution for life. Imam Khomeini formulated a systematic theory regarding mystical nature and behavior. He has linked human nature to the position of absolute governor. The research method is descriptive-analytical.

Osho is incomplete from the perspective of the human animal that may contribute to the setting and planning of their lives. Osho The main difference in the ability of planning and lack of human and animal life and feelings and emotions sums planning ability. Human self-determination and is principle and that its future MyZnd figure. He has within himself the power of nature is KmalKhvah and SadtTlb your perfect paradise (LztJvyy) or hell (gender oppression and struggle with passions) chooses. However, the idea of ​​the incompatibility of internal crisis, while the foundations of the idea of ​​rationality paradox of speech is not valid. And in conflict with both the spiritual and physical outer man is the spiritual dimension, and maintenance of the physical and human survival is not only a tool only to his spiritual dimension.

This paper is an analytical and critical study of Paul’s anthropology. Understanding his theology depends on understanding his anthropology. The effect of divine revelation and grace on man is the heart of his theology. Paul holds that man consists of three dimensions: body, soul and spirit, each of which consists of two components: 1. body and figure 2. mind and heart 3. soul and spirit. There are two ways of living: in accordance with the agreement of God and in accordance with the period before the rise of Christianity. When he discusses man’s essence, he mentions three conditions: creation, Fall and salvation. With regard to the aim of man’s creation, he believes that man was created by God in order to establish strong ties with Him. Before the Fall, Adam committed an original sin of his own free will and was put in an unpleasant situation. His sin was transmitted to his children and his sin led to his death. Man is inclined to sin, and doing good deeds and salvation is not possible without God's grace. Salvation is God's free gift which man can get through divine grace and faith in God.

Grace in Catholic theology is the free favour of God as manifested inthe salvation of men. This teaching is related to important concepts such as faith, church, salvation, knowledge acquisition, and sacraments. On the other hand, the Principle of Lutf in Shī’a theology has a similar function, i.e. it is the Divine guidance realized by sending prophets and imams. The Omniscience God knows man's needs and by His wisdom directs whole creation, including man's life, from the beginning to the end. The Principle of Luṭf is particularly mentioned in arguing about the prophethood, imamate and ijmaʿ (consensus between jurists). So the final goal of Grace and Luṭf is similar: "guiding human beings" which leads to salvation. Both try to explain the relation of men and God from an epistemological point of view, therefore the comparative study of these teachings could be useful in the inter-religious dialogue between Islam and Christianity.

The upcoming article entitled Qeser and Mahdism considers one of the major ontological foundations of Mahdism called Qeser. This paper begins with an introduction, followed by understanding the concept of Qeser in terms of words and phrases. Then, after stating the types and application of Qeser associated with Mahdism, the paper deals with the (human) nature and inherent considerations that actually justifies the relationship between Mahdism and the Qeser. The paper finally attempts to justify the refusal of Qeser factors such divine wisdom, purpose of creation and the best system. The relationship of such factors with Mahdism has also been discussed.

According to Dr Nasr the nature of human being is invariable and unchangeable reality and changes of communities in the course of history are accidental which have left no change in the very nature of man. Dr Nasr, however, gives a special image of modern man as well as that of traditional one and thus distinguishes between two sorts of modern and traditional humanology. Examination of Dr. Nasr’s view on unchangeable features of man and those specific of modern man shows that he has also listed some needs for humanity in general and for contemporary men in particular. The most important of these needs are: the need for Holy Essence, metaphysical knowledge, meaning of life, peaceful coexistence, preservation of life environment, sacred science, and the integrity of human character