ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2011 | Volume:7 | Issue:24|Papers Count:7

Human soul is of such a capability that, choosing a life of hardship and deprivation, he is able to do some extraordinary actions of which experimental sciences fail to present any interpretation and explanation. Such a capability is called creational guardianship, wilayat-e takvini. Islam has known voluntary hard living of two types: one is legal and the other illegal. The former is taken as the manner of life by the friend of God and the other by ascetics. The first attains spiritual perfect by obeying and worshiping God and, therefore, can govern natural laws. This type of guardian is available for all. Obeying God would lead to one's self-control, particular awareness and influence over nature. There can be found in Quran some cases of such guardianship happened for the prophets and friends of God in the shadow of pure worship. It should be stated that as such a power is produced by the permission of God, never can be known in disagreement with monotheism.

Mohammad Ibn Zakaria Razi, counted among preceding philosophers, has established a healthy-based system of ethics under the influence of Galen. The system has been founded on a medical outlook on ethics. The paper has analyized and criticized Razi’s theory of health and healthy man in comparison with its rival views. Razi has viewed health as the dominancy of reasonable intellect over human desires, decisions and conducts. He put forth three standards for health: lacking of the two extremes, being of the least in adequacy and need and measuring the pleasure and pain of the conduct. It should be stated that awareness of one's own effects by referring to others and stimulating them in effect-seeking has been known as the first step in heath for Razi. In his view, man is naturally healthy but the sickness of the soul happens by whimsy. Health and sickness, therefore, can be regarded to be the end of a continuous challenge between intellect and whimsy. One of the principles in the theory lies in Razi’s definition of pleasure as a secondary state for opposing a particular painful state. This theory, however, has been known defective in this study; since it has reduced human health to the health of the soul, the health of the soul to the psychological health of negativists. Furthermore, extreme focusing on individuals, disregarding the influence of social life on health and reducing the components of mental health can be regarded as defect in Raz’s theory.

Anthropology has been regarded as one of the most important branches of knowledge and, it has been of considerable effect on humanistic and religious fields of studies. Presenting an analytical study of the quiddity of anthropology would be established on the basis of its background, definition, necessity and various kinds. Considerably known is the fact that anthropology has been divided into philosophical, religious, scientific, mystical and ethical, all but the religious one being exposed to some crises. It cannot be found any crisis in the religious anthropology.

Essential change causes human being to pass through unlimited evolutional stages. The change sometimes occurs naturally and sometimes optionally, and sometimes increasingly and sometimes decreasingly. The particular conducts leading to special characteristic and existential perfections, cause man to attain transcendental high grades. As we know, in transcendental philosophy, existence has been known to be the same as virtue. In this way, valuable perfections would also be ethical, and because of their dependence upon optional conducts, they can be considered as a basis for the conducts to be ethical. It is, therefore, concluded that in transcendental philosophy there can be found an existential relationship between philosophical anthropology and ethics as the realm of ought to and ought not. Two philosophical principles of Sadra have led to this conclusion; substantial change and the unity of existence and good.

While the revealed teachings are often known as secondary and supporter in philosophy, they are regarded as such necessary grounds in transcendental philosophy that the most attention has to be throughout philosophical studies. The transcendental philosopher, when putting the problem forward, presenting proofs and taking appropriate method, all, owes to the verses and traditions, and when lacking attention to revealed teachings, his philosophy fails to explain the world of creation. This paper has intended to show that Sadra, as a Muslim philosopher, is necessitated to use Divine teachings to explain human nature.

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.

Molla Sadra has known the intension of existence and the strength of perceptions as the causes for human soul to grow. In existential aspect, human soul is able to attain all possible grades of existence. On this basis, he divides the grades of human soul into those of plant, animal and human. In this way, human is also divided into angelic and satanic. In perceptional aspect, it is of three grades including natural, mental and intellectual; the grades have been viewed to be in accordance with three worlds of nature, semi-incorporeal and corporeal. In the hereafter, natural human, semi-natural and intellectual men are respectively counted among the left, the right and the elite. Human soul in the grade of intellectual man is equipped with theoretical and practical reason. Sadra has regarded oach of the two reasons to be of four grades.