The main aim of this research is examining and criticizing the concept of human choice in terms of Harry Frankfurt and Charles Taylor's view based on Islamic theory of action. Conceptual analysis and inference are used as research methods for this aim.
Frankfurt in discrimination of human desires says whereas first order desires are given, second order desires are results of human position. Regarding this general Frankfurtian hierarchical Model of human desires, Taylor endeavors to revise it concerning second-order desires. He emphasizes on language and society in second-order desires creation process. Examining views of Frankfurt and Taylor on human desires upon Islamic Theory of Action reveals some compromises and differences. Triple states of human soul (nafse) - in Islamic theory can be correspond with hierarchical model of human desires. Comparative analysis has been done in four dimensions, indicats that based on Islamic view of action, role of social values in second-order desires requires some modifications. Finally, educational implications of this discussion explained in these three topics: “improvement and diversification of first-order human desires”, “planning for second-order human desires formation” and “supporting relation between reflection and action”.

Using a descriptive-analytical method, this paper seeks to analyze the achievements of Ayatollah Misbah in analyzing the types of desire, whatness and the types of desires' disturbance with reference to the Quranic verses. The ultimate goal of the creation and the world is the perfection of human beings. And of course, the whatness of the human perfection and its realization is one of the most important issues of anthropology. The man's achievement of perfection, given that human being has a diverse and conflicting desires, depends on his practical and conscious domination over desires, which itself cannot be realized except in the light of the recognition of their various desires and forms of disturbance. Developing the cognition on the horizons of desires, this paper introduces the divisions of "desires" in its various faces and then provides a defensible image of desire's disturbance, and in the end, as the ultimate research achievement, presents "the types of disturbance of desires" with further expansion than is found in the same works. In each discussion and section, to the extent possible, several verses from the Holy Quran have been cited. The divisions of desires and the nature of the disturbance of desires are often taken from the works of Ayatollah Mesbah, and the divisions of desire disturbance are also inspired by one of the divisions of desires that he has presented.

Situational prevention is an approach which, by concentrating on “situation”, considers the environment as being more effective in crime commission from among “human” and “environment”. With this takeaway, “human” assumes a weaker role in situational prevention analyses; however, some perspectives of this kind of prevention, especially perspectives related with “decision-making systems of the potential offender in the face of the crime situation” can implicitly provide insights into his system of rationality, will, passions and instincts. This article is aimed to explore the basics of one of these insights, i.e., situational prevention rationality. This rationality involves certain “philosophical” and “positivist” principles. This research is applied in terms of goals and from a methodological point of view, it is based on documents. The research has been conducted by using library studies, internet sources, articles and Persian and English researches. Note taking was used to gather data also.Findings and By invoking to the Hume's philosophy, situational prevention believes passions to direct the potential offender. The potential offender chooses his targets by directing passions by the shortest means possible in the direction of his benefits. Inspired by Bentham and Mill's philosophical perspectives, i.e., attraction of pleasures and avoidance of pains, situational prevention theorists consider the choice of target on the part of the potential offender as a function of the principle of “utility”. From a positivist point of view, situational prevention believes the potential offender to be a function of reward-punishment pattern as it models behaviorist psychology.Sociologically, the cost-benefit model has been introduced as a basis for the potential offender's decision making. Accordingly, the situational rationality system is a nominal/ instrumental rationality which, considering all human's behaviors as “purposeful”, directs rationality towards the “logic of calculus”. This kind of thinking reduces man to an evaluating/ calculating creature. In this system of rationality, values, spirituality and happiness are nonsensical, because goals are mostly determined by passions for gaining short-term material benefits via economic estimates (cost-benefit). This denotes reducing a truth-seeking man (goal-setting criteria) to an effective man (the rationale for determining means).

Is it feasible to attribute an expression of ethical theory of natural law or nature-oriented Ethics to Allameh Tabatabai? After studying his thoughts and ethical principles, it is concluded that Allameh Tabatabai is one of advocates of classic expression of this theory. Along with considering the natural capacities of human and public or engendering (Takvini) Guidance principle, he establishes an ethical system based upon nature in four major steps. In first step, he analyzes human’s natural needs. In second in order to resolve the needs, he defines elements such as desires and potential capabilities of human being or engendering devices and tries to provide conditions for ethics which are based upon human being’s natural and basic needs. In third step he defines an utmost for these desires until all of desires in various levels tend to them. In fourth step, Allameh brings up a factor which is an observer to desires and directs them to the defined utmost. The main purpose of this article is analyzing this viewpoint of Allameh Tabatabaii. Information and data of the article is collected through library research method and its processing through analytical and citation method has been performed, i.e. in referencing Allameh’s thoughts, the method is citation and in explaining the content, the method is descriptive-analytical.

The most important problem of revealed religion is the relationship between human and God and, therefore, between religion and human. It is commonly believed in revealed religions that religion has been revealed for man and what is meant is religious human. The currency of humanism in the west has caused some scholars to put humanized religion in place of religious human. They argued that if religion were not humanized and does not prepare human`s desires, tendencies and wishes and present some divine teachings only, human being would become strange and unfamiliar with himself. In this way, western scholars have emphasized humanistic state of religion. For them, the most important criterion for humanistic state of things consists in centering on basic human tendencies such as rationality, truth-seeking, beauty desirability and the like. Islam, however, as the final revealed religion has considered itself as humanistic, and human as religious. The paper, relying on natural and comprehensive state of Islam, has argued that humanistic religion and religious human are in harmony.

In Molavi’s anthropological attitude, one of the primary and vital desires of man is eating desire. Molavi regards the eating desire of the human being to be the main and basic physiological necessity of human from the human exterior and with the physiological look of the human being, which leads to the emergence of other human desires and leads to the growth and prosperity of human potentials. This paper analyzes the methodology of explaining the Molavi’s epistemic and psychological attitudes about appetite with the result that humans, while benefiting from all kinds of eating provide their physical needs in moderation ؛ and to cultivate their spiritual aspects, they will forgive the eating desire and apply in the ducts and channels of the clan to become wisdom , thought and faith, and to bring about human heavenly ascension.

According to Mulla Sadra, revelation is the connection and union of the soul of the prophet with the world of reason and imagination. In order to make this connection take place, human must come to rational perceptions and rule reason ignoring animal and plant desires. To prove this point, Mulla Sadra enjoys his philosophical principles such as the union of wisdom and wise and the levels of reason, imagination and sense; consequently eliminates the shortcomings of the theory of the peripatetic. The present article seeks to examine Mulla Sadra's approach and approach to the component of revelation (Verses) and Tradition (narrations) in solving philosophical problems in a descriptive – analytical method.