نشریه انسان پژوهی دینی
پیاپی 45 (بهار و تابستان 1400)

Holding a monistic stance toward the truth of rational soul and heart in theoretical wisdom, and aimed at answering a fundamental question in philosophical anthropology, i.e. “what is the nature of human heart”, the author has deployed a library method to conduct the present research. To this purpose, first, the views of prominent Islamic philosophers and mystics are reviewed and then, the views on the distinction between heart and rational soul is explored. Afterwards, explaining heart in the viewpoint of Islamic mystics “as a collaborative and absolute truth which encompasses all human levels or human truth of truths”, it is viewed consistent with the truth of rational soul, particularly in transcendental wisdom. It is believed that, according to the description of rational intellect in transcendental wisdom, the philosophical explanation of the nature of heart is justified. Finally, the research has resolved some uncertainties around the idea of monism.

Some general religious propositions about “Existence” serve as the roots and the bases for all instructions and reactions in the revolutionary system. In fact, these general propositions are the ontological underpinnings of the revolutionary system which include belief in monotheism, belief in resurrection, belief in prophecy, belief in Velayat (authority of jurists), and belief in justice. From the heart of these underpinnings, some general propositions are extracted which serve as the permanent principles of the Revolutionary system. To approach an ideal Velayat system of government and survival of the revolutionary system, building upon ontological foundations and principles of the system, some macro-strategies can be suggested; 1. Designing idealistic and supreme objectives of the revolutionary system 2. Recognizing the functions of religion, development of system’s jurisprudence, and applying religion in social arenas, 3. Underlining the centrality of Velayat in the survival of the revolutionary system and realization of new Islamic civilization, 4. Expanding justice and fulfilling social welfare and security. The author has adopted an analytical - descriptive methods, backed by Quranic verses and their supporting tradition. In all phases of the research, appropriate behavioral models of the perfect man are presented.

Prominent figures in the school of segregation deny the abstractness of the human soul and due to their emphasis on the corporeality of soul and body, believe in material the monism of Man. However, due to their recognition for supernatural, they are not enlisted among pure materialists. Almost all of them, owing to their belief in the total distinction between Quran, philosophy, and mysticism, hold that human sciences are non-certain and gradational and therefore these views are neither parallel nor intersecting. Employing the anthropological bases, the current research has analyzed and criticized the explanations and views of prominent figures in the school of segregation concerning issues such as corporeal resurrection, the quality of the continuation of mere material life of man in purgatory and the inconsistent unity of materiality of soul and abstractness of sciences. The research has adopted a descriptive and analytical method to answer “whether the founders of the school of segregation succeeded in explaining resurrection, purgatory and truth of science and perception through a materialistic account of human existence”.

With the growth of positivist thoughts and monistic views toward Man, the physicalist explanations of Man and corporeal resurrection have gained traction. Peter van Inwagen, an analytic philosopher, has suggested a physical explanation of corporeal resurrection known as “Simulacra” and claimed its superiority over other physical explanations in the vein. In an attempt to assess the claim – considering the underpinnings of the theory – the present study has described the theory first and then evaluated it. It was found that the theory of simulacra suffers from anthropological and epistemological deficiencies. The theory lacks in explaining an identity standard for the worldly person and the person in the hereafter. Simulacra, is built upon modal epistemology - based on Yablo’s account - and thus fails to account for the possibility of occurrence of corporeal resurrection. Yablo’s account is based on a personal belief and results in relativism. In addition to that, in his other writings, van Inwagen has proved that Yablo’s account is invalid and result in doubt and therefore, his use of the account in simulacra is far from justified.

Man enjoys different faculties. Functions and boundaries of these faculties in the creation system are determined by the creator and therefore, moderate and coordinated employment of these faculties secures human happiness. The faculty of imagination is among perceptual faculties of Man that have different functions. One of these functions is the bilateral role of imagination in reflecting inner meanings in the soul and transition from nature to the celestial world. If employed correctly, the faculty of imagination preserves its innate function and therefore brings about its associated effects and benefits. It seems that, due to change in lifestyle, growth of technology, communication, and information, and development of virtual and imaginary spaces, the way for excessive growth of imagination is paved and the groundwork for its retreat from its innate function is laid. In this analytical research, in addition to explaining this innate function through philosophical and mystical approaches, the impact of the new atmosphere on faculty of imagination and its deviation from its divine and monotheistic functions, in intermediate level, i.e. interpreting and visualization of inward input and advanced level, i.e. transition from outer aspect to inner aspect, is discussed.  It is also shown that how new age lifestyle has damaged the innate function of the faculty of imagination and kept man away from goals of creation.

Underlining the views of Allama Tabatabaei, this study is an attempt to investigate the reciprocal effect between personality and behavior. Personality is a psychological terminology which is discussed in religious sources and Tabatabaei’s views as the foundation, predisposition, or secondary nature. Therefore, this study has utilized a descriptive-analytical methodology toward interdisciplinary research to explain one of the critical bases in ethical training and psychological treatment. Delving into the Quranic views of Allama Tabatabaei, as the most influential contemporary commentator of the Holy Quran, concerning the reciprocal effect between the foundation of personality and behavior deems important.  The innovation of the current research is the use of contents associated with “the relationship between body and soul “, “deeds’ embodiment" and “motivation” in explaining the reciprocal relationship between personality and behavior. Allama believes that the formation of behavior is dependent upon the type of knowledge, the intensity of beliefs, the direction of emotions and feelings and quality of human authority and, in addition to explaining the five-stage of their genesis states that personality is affected and formed by behaviors in this world. Then consequences associated with this mutual effect in this world, in Barzakh and the next world, is argued in light of the theory of embodiment of deeds.

What is “prosperity” and how it is fulfilled, is differently manifested in the views of scholars. Out of these scholars, Aristotle, through transition from the realities of Man and society to the ideal of prosperity, holds a remarkable viewpoint. Aristotle sees prosperity in ethical and intellectual virtue and believes that fulfillment of prosperity depends on a political society because Man is inherently social. Thus, the ultimate objectives of politic is the fulfillment of virtue and, in turn, the happiness of the Man and the society. Accordingly, the success of a political system resides in the virtue of the citizens and depends upon an appropriate economic order which is moderate in wealth and focused on beneficence to the public. The Aristotle’s prescribed economic order believes in private and intermediary ownership and shared consumption because wealth in excess and poverty in merest, impede virtue and bring about its decay. The manifestation of this moderate economy is middle class state in which fraternity is the dominant virtue of political society. Thus, Aristotle prefers an all-inclusive and realizable virtue among the community over the Neverland and elite-oriented virtue of Plato.

Studying state and its functions from an anthropological viewpoint, which is on the basis of Man’s nature and attributes, might be considered amongst the most accurate research methods in the discipline. According to a group of philosophers, “Akrasia” is an attribute of human behavior that denotes a lack of self-control. It points out a description of human at the level of practice wherein human wisdom is affected by human instincts and desires and accordingly, fails to perform according to his best intellectual judgment. Such a description of influential factors in the human act lays a new groundwork to a challenging research area on foundations and limitations of state’s intervention in ethics and reveals the way through which state’s functions are explained in the light of this proposition. Anthropological approaches toward ethical functions of the state, in spite of their inherent significance, are new approaches the records of which in the literature of legal research are scarce. Building upon philosophical data, the present research is an attempt to notice the significance of the approach and investigate its effects to some extent. Akrasia shows that the theories suggested for ethical functions of the government – Perfectionism, and Impartiality – are deficient due to their failure in considering a part of the process of the human act. Too, Akrasia submits evidence for the least of ethical functions which are necessary for a better collaborative life. This study is not intended to accept or reject perfectionism and impartiality but to show a part of the Man-State relationship according to a description of Akrasia.

One of the major disciplines in Quranic research has been uncovering and explaining the accurate meaning of Quranic verses and similar propositions. In fact, without a precise understanding and knowledge of Quranic lexical items, an accurate understanding of Quranic verses seems impracticable. Investigating the collocational relationships of different derivations of a lexical item serve as an appropriate framework for uncovering the dominant meaning of these constructs. Therefore, adopting a descriptive-analytical method, using Quranic verses, tradition and Imamiyeh commentaries, investigating the collocational and lexical relationship between “Farah” and lexical items such as “ Ata”, “Soe”, “Fadl” and “Nasr”, and employing content analysis and register analysis,  the current research has explained the meaning of “ Farah”, its position in Quran, its related concepts, and its semantic dimensions. Research findings revealed that “Farah” adopts two different meanings in the Holy Quran due to the register of verses. Collocated by lexical items such as “Ata” and “Soe”, the word denotes transient desires which are mainly the result of human preference while in collocation with “Fadl” and “Nasr”, it denotes enjoying human’s sublime values in the light of relationship with the creator and leading a targeted and meaningful life which are results of human needs.

Resistive economy is a plan which enjoys divine instructions and employs resisting peculiarities to remove vulnerabilities and correct deficiencies of the economy and develop an efficient model of the economy in Muslim society. The supreme leader has defined and explained this plan and communicated some policies for realizing resistive economy. Laying emphasis on the policies of the plan communicated for the field of science and technology, the present research is an endeavor to prove that utilizing Man’s cognitive capacities can serve as an approach for fulfilling the policies of the resistive economy in the field. Recalling, establishing relationship among concepts, symbolization, and visualization are amongst Man’s cognitive processes which can help to substantiate the components of the resistive economy and establish their credibility and, in turn, pave the way for the realization of the policies.

Some general religious propositions about “Existence” serve as the roots and the bases for all instructions and reactions in the revolutionary system. In fact, these general propositions are the ontological underpinnings of the revolutionary system which include belief in monotheism, belief in resurrection, belief in prophecy, belief in Velayat (authority of jurists), and belief in justice. From the heart of these underpinnings, some general propositions are extracted which serve as the permanent principles of the Revolutionary system. To approach an ideal Velayat system of government and survival of the revolutionary system, building upon ontological foundations and principles of the system, some macro-strategies can be suggested; 1. Designing idealistic and supreme objectives of the revolutionary system 2. Recognizing the functions of religion, development of system’s jurisprudence, and applying religion in social arenas, 3. Underlining the centrality of Velayat in the survival of the revolutionary system and realization of new Islamic civilization, 4. Expanding justice and fulfilling social welfare and security. The author has adopted an analytical - descriptive methods, backed by Quranic verses and their supporting tradition. In all phases of the research, appropriate behavioral models of the perfect man are presented.

In some views, the right of childbearing is recognized for men while some others have reserved the right for women. To submit evidences on their stance, each group has relied upon a number of evidences. Yet, a more comprehensive view has reserved this right for couples jointly. However, this later view needs validation and further research. Thus, this study is an analytical-explanatory endeavor to conceptualize the necessities of contracts in general and marriage contract in particular to uncover the role of man, wife or couples in their rights of childbearing. Then, the views of those who hold the right for either man or wife was critically scrutinized and the possibility of adopting a more comprehensive view for reserving the right for couples was evaluated. Research findings showed that childbearing right can be attributed to couples and this view can be substantiated through necessities of permanent marriage contract, divine sources, and normative understanding of permanent marriage contract.