ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2017 | Volume:14 | Issue:37 |Papers Count:11

Mirdamad has allocated a small volume of his writings to knowledge – of– self and it can be extracted and revised his thoughts about death and immortality through this small contents. Three philosophical, mystical and religious approaches can be depicted in this readout. These three approaches have longitudinal connections and all together interpret levels of Mirdamad’s thoughts about death and immortality. The outermost dimension of this thought is Mirdamad’s philosophical approach. He has attained his viewpoint from Ibn Sina knowledge – of – self and adopted his philosophical bases in separation of soul and body and immortality. Mirdamad has construed the human as A Small World and the purpose of creation and explained his immortality and him into two series of The Beginning and The Reversion. These two dynasties - although with a little difference – are the arcs of ascent and descent that particularly used in theoretical mysticism. In this theory, though Platonic and Neo-Platonic roots are evident, but Mirdamad tries to make them appear religious approach and that is why he brings in the evidences of verses and hadiths to complete his mysticism view. His deliberate action represents the perfect harmony of these two approaches to Mirdamad.

One of the issues that plays a role concerning legal matters, both in this and the other world (Resurrection), may be regarded as human personality state of this being the same of that, inhamani. The question follows as: what is the criterion for stability of human personality during his/her life in this world, and upon which criterion do we say that the person on the second time is the same person on the first one? Various views have been presented in this field. Having used an analytico-descriptive method, we have studied the issue regarding Suhrawardi and Mulla Sadra’s works; According to Suhrawardi, the criterion for the identity of human personality is the soul, while on Mulla Sadra' s, it lies in one’s mind and body. As is understood, many of Suhrawardi' s evidences fail to prove his claim and Mulla Sadra's is not free from ambiguity either.

This article is to study the bases and the interaction of social and intellectual levels of Jewish theology. Based on the hypothesis of this research, Jewish theology and theosophy can’t be analyzed without their relation to the sociopolitical aspect. So, along with Jewish belief and claim on their being Yahweh's chosen people, they have been struggling with various problems and sufferings (straggling, expulsion, slavery, etc.). It may be for this reason that against other monotheistic religions that have concentrated on salvation, Jews theological and theosophical literature talks about emancipation and salvation. This emancipation has individual and collective dimensions. The collective dimension which links Jewish theology with socialand objective life, is conjugated with pragmatic Messianism. Not only is this based on a prospect for Messiah’s advent (the redeemer messiah of the Jewish), but mostly contains serious pragmatic dimension for preparing the context for the advent and the ultimate emancipation to be realized. The theoretical and methodological framework of this study is based on the theory of (critical) discourse analysis, especially the interpretation which is provided by Norman Fairclough.

An explanation of voluntary behaviors, mechanisms and the rules governing the decision-making system of man has been a cause of concern for thinkers throughout history. Philosophers describe a famous chain for the formation of will, beginning from concept and arriving at acknowledgement of usefulness. Then, they pass from them to desire and then strict desire and finally, will is formed. This paper seeks to review and complete the cognitive elements of this chain. The method of information compilation in this study is library-based, and empirical findings have been used to complete the cognitive elements of the above-mentioned chain. In this paper, a special emphasis has been put on the role of imagination in forming ‘conception’, and in order to pass from concept to ‘acknowledgement of usefulness, the role of the basic propositions has been made clear. Other findings of this study include effect of personality and emotional elements on cognitive ones. Rather, mutual effects of cognitive and emotional elements are emphasized. Furthermore, effect of will on the control of concept and acknowledgement of usefulness has been referred to. Finally, having revealed the hidden elements of the chain, the paper has studied plagues and obstacles of knowledge in a pathological view.

As affirmed by many verses of the Quran and sociological findings, piety provides immunity against social deviance and lays the groundwork for reducing it. However the questions remains that: how come some pious people are also deviant? Why is it the case that sometimes piety not only provides immunity but it brings about the expansion of social deviance and issues with new forms.Therefore the goal is to explain this by referring to Quran and related interpretations. The realization of this goal has been made possible by implementing an interpretive and phenomenological approach together with a qualitative content analysis. The results show that the secret of the study lies in the fluidity of piety. Since piety from a reductionist perspective has seven grades that could be experimentally measured, at first stages due to weakness in faith, the risk of social deviation is high and as we move on from early stages to higher ones, piety is strengthened.

The argument of free will and determinism has been an involute and controversial one during the history of thought. The theory of pantheism, fixed realities, ayani thabiti and hidden measures are of high importance causing some to consider Ibn-Arabi as a determinist and even more radical than determinists. The hidden aspect of hidden measure and attention to Ibn-Arabi’s principles of anthropology in order to reach to his autonomous decision is beneficial. He uses the term “ he is not he ” to mention the existential situation of human and illustrates human’s voluntary actions according to this pattern. As is shown, his terms in explaining human voluntary action are different. He sometimes considers right the agent and the servant capable and appearance of it and sometimes in other words, the creation of actions is from God and illustrates the role of the servant in a numerical way.Accomplishment of actions with causes and proximity to causes is another terms used by Ibn-Arabi in this regard. There are sentences in Ibn-Arabi’s theosophical thought which are in no way compatible with determinism. His speech of a force, called strong will, in the mystic and his intense focus on human creativity as a complete symbol of God and divine caliphate of human may be counted of such sentences.

The right to life and opposing it has been recognized both in Islam and in international law of human rights, though with different theoretical foundations, In Islam, the right for life is considered as a divine right gifted to humanity by God and thus all humans have a duty to protect it.According to Islam any unlawful deprivation of life is forbidden. However, Islam allows Muslims in certain circumstances such as Jihad, martyrdom operations and sacrifice of life to risk their physical lives, considering these as invaluable and great virtue. On the other hand, from the viewpoint of general international human rights documents, the right to life is a fundamental absolute human right inalienable and impossible to take it. To this view, therefore, life is not a gift of God. The study of suicide operation in both Islam and international law demonstrates that since everyone enjoys the right to life and as a suicide operation leads to killing of innocent civilian populations, it is prohibited. Of course, dying as a liberation fighter is an exception to suicide because of its different nature.

Seyyed Qutb was a member of Egyptian Ikhwan ul-Muslimin who was executed in 1966 because of accusations of activities against Egyptian government. Main parts of his thoughts were about the concept of Jahiliyah (ignorance) and included the rejecting of the contemporary Muslims as true ones. In this research, Qutb’s writings were studied using the library method and the result gained was that his main thoughts were not new ones and they used to exist in olamas’ thoughts during the history of Islam but he used new and sometimes wrong and delusive words to express them. It also turned out that the main reason for this problem was Qutb’s enthusiasm for opposing the society and government by using any means in way that sometimes he has used Islamic concepts in a wrong way.

Naturalist views are among the common views regarding the meaning of life which analyze and justify the problem in two approaches, i.e., internal and external approaches. The most important point in this view is its special intellectual bases about human which have driven naturalists towards this approach. This study investigates and criticizes the anthropological foundations of naturalists regarding the meaning of life that mostly have a humanistic approach. Our method of criticism was using religious anthropological bases with regard to the attitude of Ahl ul-Bayt.Spontaneous creation of man in the nature, denial of the spiritual dimension, lack of planning for the life of human and the absolute freedom of human are among the issues causing the failure of naturalists in presenting a proper meaning for life. In contrast, according to the views of Ahl ul-Bayt, human beings are created by a wise creator who has both goals and plans for their lives. Utilizing freedom, authority and divine nature, human beings can apply this goal to their lives and give meaning to them.

The Developments in the West has led to a huge gap and distance between the west and countries – Islamic countries in particular –which has manifested itself in military defeats. The intellectuals of these communities took different approaches in explaining the causes of their under-development and how to make up for it. In contemporary Iran among the intellectuals of the late Qajar period some sort of ancient-oriented nationalism was formed that held Islam responsible for Iran’s backwardness and loss of its former greatness and glory. This type of nationalism has become an official principle. This approach to nationalism led to national and religious identity crisis in Iran, and had many Iranian intellectuals think of a solution for it. This paper is to examine Shahid Morteza Motahhari`s ideas in the field with regards to solving the contemporary crisis of identity in response to the aforementioned identity crises. Therefore this article analysis the questions of the Iranian identity at first and then examines Motahhari’s response to it.

Today, technology and information technology have affected the whole of human life. The fact in the field is that technology is a tool for human welfare in earthly life. The important thing in this application is due to the lack of communication between human truth, happiness and perfection of his nature and dimensions of the technology. This lack has led not only to today' s human state of being servant of technology, but it has amazing speed and power has captured human. This attack in a way that today man does not have to break your friendly technology areas. The aim of this study is to establish the truth regarding the two-dimensional human happiness and perfection; it studied the issue of technology and information technology. This type of methodology is not only new, but show the nature and reality of technology as well. As is understood by the results, the end of technology is in extremely contrast to human end and the former would lead to the disappearance of the latter in the field of human biology. This paper has focused on technology in a religious view.