ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2010 | Volume:7 | Issue:23|Papers Count:7

Human being is of multiple dimensions and is unique in creation. Being equipped with the ability for reasoning, he has a natural instinct and, given his being in the right way of life and purified of mental distortion, the sense for truth seeking and the tendency toward religion and God would grow in him. Such being the case, man would be able to leave the darkness of nature. In this paper, the meaning of natural instinct, its part in human life along with the properties of instinctive affairs has been described on the basis of Quranic verses. In addition, the preference of Quranic explanation has been well shown.

Sadra’s view on immateriality of the human soul has been stood against the view considering the soul to be immaterial at the beginning of its life in this world. Presenting a bright explanation of Sadra’s on immateriality of the soul, one can attain a better understanding of material appearance and immaterial lasting of the soul, its way of being connected to human body and the way for a material to become an immaterial entity. Relying on the Sadra’s philosophical principles and their necessary ends, one may explain the how of immateriality of the soul. His view on immateriality state of being in two grades, in one hand and in the other, in the how of intellectual immateriality of the soul, differs from that of those saying immaterial occurrence of the human soul. On the basis of the essentiality of existence, unity and multiplicity have been established on existence. When the soul moves in the grades of existence in its essence, its very existence would be the same as the last grade, while the other grades before the last would be counted as its necessary states. Therefore, when the soul attains the intellectual immateriality, it does not change into intellect. In such a grade of intellectual immateriality, the soul in company with all its necessary states, being in connection with an intellectual immaterial substance, admits of such a title.

This paper has intended to find out if free will is in agreement with the principle of causality and determinism. At first, the nature of free will and necessity has been explained. Then, the objections against the agreement have been critically examined. At last, a comparison has been made between the teachings of classic and quantum physics on determinism in one hand, and necessity and free will on the other.

Sohravardi has classified human souls in the perfect, the middle and the low in, both, knowledge and action, the pious, the perfect in knowledge but low in action and the low in both knowledge and action. Again, he has classified them in purely simple, impurely simple, purely and perfectly unsimple, perfectly but impurely unsimple, imperfectly but purely unsimple and imperfectly and impurely unsimple. Among the souls, as he says, only the perfect in both knowledge and action would attain happiness and joined the light of the lights. The highest degree of happiness can be found in this group. Those of the most degree of atrocity among the atrocious are imperfect in both knowledge and action, and the perfect in action but imperfect in action; these seek refuge in God from the intensity of retribution. As for the others, though they would finally be included by Divine favor and rescued from retribution, they would be surrounded in the darkness.

Extreme dualism of the mind and body was occurred in Descartes philosophy. He failed to solve the problem and, professing his failing, preferred to leave the problem unresolved. Malebranche, however, relying on theological foundations and limiting causality to God, sought to solve the problem. He knew their relationship to be an action of God. Spinoza, for the solution, reduced the multiplicities to unity and knew the mind and the body as two states of a single substance. And Leibniz believed in multiplicity of monads in the body and the soul. For him, mental monads are in full and lasting harmony with those of the body. None of their solutions, however, have been accepted. Sadra, on the contrary, has presented a reasonable answer to the problem as he knows the mind to be a material being at the beginning. It changes into an immaterial being by an essential and gradual departure.

The domain of Islamic teachings is so extended that includes all aspects of human life; and as is clear, a close relation is found between such fields of humanities as psychology, socially, law, politics, education in one hand and human’s material and immaterial, and social and personal aspects of life in the ther. Islam, therefore, is deeply related to humanities. Again, attaining a degree of knowledge in the fields of Arabic literature, the rules for understanding Quran and traditions, usul rules, the biography of tradition transmitters and philosophy is needed to perceive Islamic teaching. And it is the same thing called ijtihad. It can be, therefore, reasonable to know ijtihad as the unique way for establishing Islamic Humanities.

In the paper two aspects of Humean empiricism, i.e. sensationalism and the denial of causality, have been analyzed. It has been made clear that the theory, having contradictory elements in itself, knows the vices and virtues of human actions and the trueness of propositions to be conventional, the fact leading to relativity naturally. Furthermore, the theory would necessarily end to sensationalism. And such being the case, one can never agree with religion reasonably and be faithful to it.