نشریه انسان پژوهی دینی
پیاپی 51 (بهار و تابستان 1403)

One of the most effective aspects of human existence lies in the role-playing of the sensational and emotional domain named the yearning or promoting power. The main problem of this research with an analytical-rational method is the analysis of nature and species of this power, its relationship with other human powers and its function. The yearning power of the soul seeks to regulate the desires and passions of the soul. It acts as an intermediary between the thinking/imaginary power and the powers of will and movement. Farabi interpreted the yearning power in light of its effects and function, but Avicenna analyzed it based on its cognitive origin. The most important characteristic of the yearning power is stimulation and promotion. Regarding its base of knowledge, this power is divided into imaginary yearning, intelligible yearning, and intuitive yearning. It has a significant role in the emergence of habits, morals, and spiritual traits as well as in cognitive warfares.

This article presents an overview of a research-oriented, wisdom-based, and indigenous educational design model. This model provides a framework for the educational designer to review their assumptions, habits, and mental patterns in each design according to the desired dimensions of learning, and to create and present a learning model appropriate to the desired situation. This model first explains and interprets the ideal human and then the realized human. The design stages are executed based on qualitative research methods by exploring authoritative wisdom sources, and ultimately presents the process of nurturing and elevating the individual to the ideal human. In this model, learning based on meta-rationality has specific dimensions. In other words, the "wise human" is an ideal human who makes meaningful and multifaceted efforts to achieve a set of competencies including balance, interaction, and transcendence in self-discipline, collective etiquette, and ancient etiquette to discover truth for benevolence based on reflection, synergy, and cooperation. This research is the first attempt at educational design based on an indigenous approach and, as a new theory, has a different perspective on the dimensions of learning; This is because it is founded on wisdom and meta-rationality, integrating mysticism and philosophy. The elements of this educational design model for realizing the dimensions of learning are different from all existing paradigms and approaches.

One of the issues whose understanding has a fundamental effect on the fields of anthropology and resurrection  is that of the human soul (spirit), which is stated in various terms in several verses of the Quran including the verse “And breathed into him of My spirit”. Muslim Thinkers have provided various analyses and interpretations regarding the profound philosophical and religious points contained in this verse. This article aims to examine the views of Javadi Amuli and Ja'fari concerning the verse. For the purpose, using a descriptive-analytical method, we analyze the nature of the breathing of the spirit, the reference of the pronoun "him", the reason why of attributing the spirit to God in the phrase "My spirit" and the relationship between life and the Quranic spirit, comparing the viewpoints of the two scholars in these matters. Ultimately, this research shows that while these two viewpoints are similar in content regarding the reference of the pronoun "him" and the essence of breathing and life, they differ concerning the origin of creation and the rationale behind attributing the spirit to God.

Mulla Sadra uses numerous Quranic verses in his theory of the substantial motion of the soul. However, his philosophy has always faced criticism as to whether his use of Quranic verses is to confirm his own philosophy or not. In this research, after comparing the views of two Quranic exegetes - Allameh Tabatabai and Tabarsi - with Mulla Sadra's Quranic interpretations, we have concluded that Mulla Sadra's interpretations of Quranic verses in his book "Mafatih al-Ghayb" for the topic of substantial motion of the soul are often not aligned with the interpretations of Allameh Tabatabai in "Al-Mizan" and Tabarsi in "Majma' al-Bayan", except in a few cases. It should be acknowledged that Mulla Sadra cannot detach himself from his active, logical, and philosophical mind when attending to the verses in this discussion. The conclusion drawn from the meaning of verses in these two exegeses generally does not govern the meaning of motion, contrary to what Mulla Sadra witnesses in the substantial motion of the soul. If a meaning of motion can be inferred from the verses in "Al-Mizan" and "Majma' al-Bayan", it is hardly applicable to the substantial motion of the soul. It seems that in these verses, Mulla Sadra's philosophical or mystical thought has overshadowed his Quranic interpretations, and in this regard, he has not been unaffected by his philosophical and mystical thinking. He approaches the interpretation of a verse with a mystical or philosophical view, and in this interpretation, he does not draw on narrative references. Therefore, at that time, his words show their difference and distance from other exegeses.

The borderline position is an idea that is seriously discussed among philosophers who are concerned about human beings and human nature; Although its principle is interesting and attractive not for philosophers but for everyone. Among Western philosophers, existentialist thinkers showed the concern of the original and real existence of man in their opinions and thoughts. According to them, the individuality of a person and his conditions are the result of concrete conditions and the reports and perceptions of a person.As Jaspers attention to borderline situations is proportional to the illness and family conditions that he reports. Therefore, for the first time, Jaspers conceptualized borderline situations in order to reach his true self. Because when a person is in a situation of anxiety, he realizes that his knowledge of himself is not very reliable.The results of the analysis and combination of the collected data show that this is not acceptable from the perspective of Islamic thought based on the reading of Allameh Jafari. The main question of the research is whether the achievement of the true and supreme human self, as Jaspers believes, is necessarily dependent on such situations? Accurate recognition and fair evaluation of border limits in Jaspers's thought depends on knowing its nature and components. This study analyzes and evaluates this view from Allameh Jafari's point of view with a descriptive-explanatory method.

The developments of the cyber space and emerging and expanding technologies have highlighted the developments of the cyber man in the space of philosophical thought, and blockchain has found a special place as a disruptive and transformative technology at the frontier of today's innovations.The main approach in this article (based on the logical analysis method) is in accordance with the key necessity that the development of blockchain application will change the meaning, identity and place of man in our intellectual and philosophical system in Islamic philosophy and culture.Blockchain is a product of modern Neoliberal and Cypherpunk man, and in blockchain anthropology, we will find discussions related to the philosophical framework, which, above all, is focused on the nature and discovery of the algorithmic subject of blockchain (that is the Blockchainization of man); And this point will be based on the general relationship between man and technology. By designing and developing the rules of consensus, contract, communication and interactions in the blockchain network space, blockchain algorithms turn humans into an information entity, a part of the technological ecosystem of the blockchain network, a cyber citizen and obedient and dominated by the regular and iron rules of blockchain, and modern humans into Blockchain human or "human-" are disguised.

One of the important and influential works on global culture in the 20th century is the book "Man, the Unknown" by Alexis Carrel. In this book, the author expresses concern about the human condition at the historical time of the book's writing; a condition in which human knowledge of the environment has surpassed self-knowledge, resulting in numerous psychological and individual problems, and the great civilization of the European white race has declined. He wants to find a way out. Understanding Carrel's thoughts in this book correctly requires knowing the relationship between the views reflected in the work and other prevalent thoughts in the environment of the book's composition. This study pursues these same goals. We want to explore the background of the author’s fundamental and distinctive thoughts in this book in Western society and understand what thoughts and schools of thought influenced Carrel in writing “Man, the Unknown”. We intend to argue that Carrel lived in an era of ambiguity and underdevelopment of certain concepts such as racism, fascism, eugenics, and the like, and Carrel’s defense of these perspectives gave the book a special meaning in opposition to Western civilization; a meaning that perhaps these views would never have been interpreted as such at the time of the work’s creation.

The intertwining of ethics and politics in the thought of Muslim thinkers, including Imam Khomeini, and on the other hand, the fundamental role of ethics in shaping human behavior and human capital as the most important pillar of an organization, makes the relationship between ethics and politics and its effect on the efficiency of a political system an important topic. On this basis, in the present study, after explaining the relationship between ethics and politics in Imam Khomeini's view, the effect of this issue on efficiency in his perspectives was investigated.The results indicate that based on Imam Khomeini's views, the political system, with an open view towards the demands and requests of society, transforms them into policy-making based on a refined ethical policy, with a view to prevailing values and in the direction of public good and interest. This approach considers both the stability and sustainability of the political system and the demands and requests of society. Emphasis on self-purification of political agents and the fundamental effect of this issue on self-confidence drives the system towards spontaneity and endogenous activity, and this situation further strengthens sustainability and popular support. In this process, in addition to ethical emphases, the role of law and legal supervision, as well as the order for responsibility and openness to criticism of political agents and the supervision of all people on power are mechanisms to keep the system on the right track and prevent corruption. All these conditions increase the efficiency of the political system in the three areas of receiving society's demands, processing and policy making.

Comparative religious studies is a new science that emerged in the second half of the 19th century through the efforts of Max Müller. Many years before this, Abu Rayhan Al-Biruni, an Iranian scientist of the 5th century AH (11th century CE), established a new approach in encountering other religions and explaining their beliefs and rituals. Al-Biruni's research method was based on four principles that Western scholars of religious studies later used to systematize their scientific method. These principles are: impartiality and lack of bias in research, empirical observation method, inter-religious comparison, and full attention to specific topics in religious studies. Al-Biruni, with an anthropological perspective, describes the beliefs of each group according to their condition and considering the mentioned principles, compares and explains these beliefs and ideologies. From the perspective of  Friedrich Max Müller, who is considered the founder of comparative religious studies, this branch of science has characteristics, including that it should be descriptive, objective, and free from bias and value judgment. In this article, we attempt to demonstrate that Al-Biruni's method of religious studies also possesses the elements and characteristics considered by Max Müller. Considering Al-Biruni's method and research, and his way of describing his observations, it is appropriate to consider him as one of the pioneers of this scientific field, even by the standards and criteria of great Western religious scholars like Max Müller.

Nietzsche considered reason a necessary but not sufficient condition for human life, yet he became known as an anti-rationalist thinker. Iqbal Lahori, too, in criticizing Western modern rationality, sought to reconstruct religious thought in Islam. Understanding the nature and formulation of these two thinkers' critique of modern rationality and their interpretation of the world and human life is the central issue of this article. Nietzsche attempts to avoid absolutism, limit and specify the function of reason, and simultaneously liberate it from ideological domination, then place it alongside instinct and emotion. Iqbal, in his poems and writings, also emphasizes experience and intuition while critiquing philosophical reason. Nietzsche sees the world as meaningless and emphasizes the passion for life and the Dionysian aspects of it. By acknowledging the death of God, he negates any religious and moral system-building. However, Iqbal considers reason a divine blessing and intends to interpret the world and understand the meaning of life based on a coherent religious thought system composed of three sources of knowledge: nature, history, and experience. Thus, he pays attention to both Apollonian and Dionysian aspects of the world and human life simultaneously.This article attempts to identify the commonalities and differences in their thoughts regarding the interpretation of human life by examining the semantic network of each thinker. The findings suggest that the most important feature of Nietzsche and Iqbal's thought is their critical and tradition-breaking aspect. They do not consider human reason alone capable of understanding the becoming of existence and deem it necessary to connect humans with life to interpret the world. They attribute the highest level of awareness and philosophizing of philosophers to their hidden instincts. In this research, the author intends to examine the views of these thinkers using Quentin Skinner's intentionalist and author-centered hermeneutic method and collecting information through library research, a task that has not been done before.

Islamic philosophers regard the events of the physical world as influenced by the occurrences in the celestial realm.They believe that humans can impact on the material world through extraordinary means by aligning and resembling the celestial powers (intellect, soul, and celestial spheres). This research aims to examine and compare the arguments of Muslim philosophers, particularly focusing on the views of  Ibn Sina and Mulla Sadra, regarding this claim and to evaluate their logic. Using a library research method, the evidence from both philosophers has been extracted, compared, and assessed. The findings indicate that similarities in quality, motion, and existential balance are significant aspects of the resemblance between humans and the celestial spheres, serving as reasons for their influence on the world. Factors such as prayer and the influence of the celestial intellects on its acceptance, miracles, and the similarity to celestial powers, as well as the rational conception and connection with the active intellect, empower humans to affect the world. The primary arguments of these philosophers are exemplified as instances of a necessary cause and are logically valid.

A mature human is one who moves along the axis of humanity and the principles of God-given nature, using three sources - intellect, revelation, and experience - to deepen and expand human principles in the various fields of worldly life. However, sometimes these God-given sources disappear in a person for various reasons, and they become a criminal. The distinction between blue-collar and white-collar criminals originates from Edwin Sutherland. This research, using a descriptive-analytical method and library research, aims to examine how the criminal justice system reacts to blue-collar criminals based on the concept of fair trial and Letter 53 of Nahj al-Balagha. Blue-collar criminals refer to people in the lower deciles of society who commit mass crimes or conventional crimes. There are various operational and criminological bases for identifying these offenders. Fair trial is also an important concept in our time, which, from the perspective of blue-collar criminals, brings requirements such as improving the quality of criminal laws and the criminal process. The reaction to blue-collar criminals in Letter 53 of Nahj al-Balagha by Imam Ali (peace be upon him) is manifested in aspects such as the need for differential views on humans, the necessity of the judge's complete understanding of the criminals, legitimizing criminal justice, fighting corruption, and so on. The study concludes that in examining the existing approaches in the realm of fair trial and Letter 53 of Nahj al-Balagha, there are commonalities such as compliance with the fundamental principles of modern criminal law and behavioral and financial empowerment of the human resources in the criminal justice system.