ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2011 | Volume:8 | Issue:25|Papers Count:7

Self-knowledge is regarded as a fundamental element in ethical systems. Psychological direction and healthiness-based state of Razi’s system of morality have led him to use self-knowledge to recognize his own psychical failures. According to Razi, awareness of one’s own psychical failures is the first step for preventing and opposing the failures. Razi, in this way, avoids to speak of self-examination; rather he speaks of relying on other’s psychical states as mirrors to decide one’s own psychical failures. Such an approach makes it necessary to learn some techniques for accepting critique. The paper, analyzing Razi’s theory and comparing it with the traditional sources, has studied it critically.

For Kant, it is impossible for theoretical reason to prove human autonomy and freedom. He, therefore, tries to prove it as an axiom by practical reason or ethics. Kant believes freedom as the quality of human will. He has known free will to be the same as autonomous will; that is, human will would be considered free in such a case that it causes some effects while being itself not caused by the other. He passes from negative meaning of freedom to its positive meaning. Such being considered, the law governing free will would be founded by itself. Again Kant knows free will and ethical rule to be the same; it, however, does not mean that those acting unethical are not free. He takes such an idea upon which religious ethics would be called a rule by others and thereof contrary to one’s freedom. In the paper, this view of Kant has been critically studied and it has proved that there is no disagreement between religious ethics and one’s own freedom.

The position of man as a thoughtful element has been regarded as a concern for all human and revealed schools of thought. Some have upgraded man and some, opposing them, have degraded him. In eastern philosophy, the former is represented by modernism and the latter by post modernism, both leading to negative consequences. This paper, with regard to the problem, examining post modern man, has criticized it and, using Islamic teachings, presented a suitable example of man.

Spiritual birth consists in a rebirth attainable in earthly world by some transformations in spiritual field; in other words, it is the generation of life from faith under the guidance of Prophet and, after him, under the guidance of an examined and spiritual leader. The second birth lies in upgradability of human soul, a process in which it, leaving the vices and getting its divine form, develops and attains certainty. This birth is caused by optional death. Optional death is a type of optional destruction and leaving worldly desires thereof the soul arrives at another life. In this birth, human soul experiences different kinds of death and, finally reaches its highest degree of spirituality. Man in his optional death attain resurrection and observes what happens through nonoptional death in the very earthly world. What leads to the optional death of a mystic is but a deep love to unifying with his own origin. The love invites the mystic to the connection before connection and to the death before death.

To know human soul has been thought in Islamic teachings to be a principle for knowing God. Sadr a-Din a-shirazi, from the 11th H., and Allamah Tabatabaei, from the 14th H., the former being the founder and the latter a deputy of the transcendental philosophy, have dominantly focused on the problem. Both philosophers, being of the same epistemological goal, differs in approach. For Sadra, human soul is the creator of idea and, therefore, an example for God, the real Creator. Allamah, however, knows it as an existentially depended being leading directly to the existence of its self-subsistent Creator.

Man’s respectability means attending and emphasizing man’s certain spiritual and material rights. Islam and liberalism, both, claim to affirm and emphasize man’s respectability. Considering the common claim, can one argue for the sameness of the meaning intended by the two? If not, what is/are the case(s) of difference? In the study it is proved that Islamic meaning of man’s respectability differs from that of liberalism essentially and the claim is not common but word.

In the paper, it is intended to explain descending of the soul and appearance of the soul as two harmonious aspects of the same theory in Sadra’s philosophical psychology. Therefore, descending of the soul, appearance of the soul and Divine sources of the truths have been described. It, then, is proved that the descending and appearance are in agreement. Since, one aspect lies in the corporeal nature of the soul and the other, in its divine origin. Finally it has been stated that all corporeal beings can be known of two aspects: the main and the lower grade.