ASRA HIKMAT
Year:2015 | Volume:7 | Issue:3 (25)|Papers Count:7

The interpretation method in Transcendent Theosophy has some properties that when applied to social phenomena give an especial description of them. Indicating the fundamentals of interpretation method in Transcendent Theosophy, we will explain two kinds of interpretation, that is, existential and conceptual interpretations. Then we will formulate the stages of interpretation method according to Transcendent Theosophy and show how each kind of interpretations go through two stages to reach the inner face of the phenomena: breaking the veil and turning back to the origin. Applying this method to understand the social phenomena involves that the social scientist after breaking the veil get through to the inner face of the social phenomenon. In the light of this method, it becomes clear that the inner face of the social phenomena are their being sing, symbol, and Ayah. Social phenomena in their Inner faces are signs and symbols that show the names and attributes of the divinity in the scene of human communities and their relations. So, understanding the social phenomena, real or value-dependent, will be feasible only in the light of the divine names dominating them.

The most important issues in the science of the philosophy of right are the notion of right, the kinds of right, the right holders, and the origin of right. In this paper, with aids of textual research, we will try to draw the thoughts of Ayat Allah Javadi Amoli about these problems out of his writings. The below propositions are the extract of his thoughts: (1) the notion of right (subject matter of the science of philosophy of right) is a philosophical notion; (2) the right could be divided in terms of four features: origin, holder, correlation or the lack of correlation with inclusive or exclusive obligation; (3) all beings could have some rights; (4) God is the origin of all rights.

We try in this paper, with aids of an analytic-descriptive method, to collect and analyze Ayat Allah Javadi Amoli’s views about the most important elements of the education. Regarding the large extent of the elements of education, we had been forced to be selective, so that we only chose the epistemological and anthropological elements. The section on the epistemological elements concerns the maximalist nature of the religion and its inclusiveness over the education, the validity of the rational finings, and the validity of empirical human sciences data. The section on the anthropological elements concerns the fact that man has two dimensions, is a living theologian, his dignity, and his representativeness of God. The scientific comprehensiveness of this professor, his attention to emerging problems in different fields, including education, and the positions he takes in different domains related to the elements of education has made an appropriate ground for collecting and organizing educational problems and designing educational systems according to his views.

The principal problem in the present study is to answer the following question: how philosophy, according to Islamic philosophers, extends to the sciences referring to life and how philosophy contribute to the production and reproduction of scientific theories. With aids of an analytic-descriptive method and by reading out the topics in the Islamic philosophy referring to the philosophy and sciences relations (with especial attention to Ayat Allah Javadi Amoli’s exposition), we try first to describe the most important features of Islamic philosophy views about the relation between philosophy and sciences and then with a logical analysis we will say the points of this view, its implications, its capacities, and the new horizons it opens in the way in which philosophy extends to sciences. The distinction criterion in sciences, the subject-matters of philosophy and sciences and their relation, the status of subject-matter, elements and problems in sciences and their relation with each other are among the most important problems in Islamic philosophy which make an appropriate framework for investigating the way in which philosophy extends to sciences; these topics will be discussed in the section on ‘reading out’. In the final section the most important implications and capacities of this readout for the way in which philosophy could contribute to the production and reproduction of scientific theories will brought out in form of five fundamental principles: the contribution of philosophy to providing premises necessary for establishing some of the scientific problems, emphasis on the scientist proficiency over his/her principles of philosophical knowledge, the role this proficiency plays in theoretical deepening and argumentative accuracy of theories, and also a true interpretation of the term ‘additional philosophies’ according to Islamic philosophy.

Aristotelian logicians for the most part divide concepts into universal and particular and then discriminate and explain them. But some scholars like Ayat Allah Javadi Amoli believe that there is no particular concept and all concepts are universal. It seems that, for the destiny of this division being clear, it is necessary to explain plainly the distinction criterion for particular and universal concepts. When this criterion being clarified, the signification of these two kinds of concepts and the explanation of true and false propositions containing them will be clarified too. Logicians believe that particular concepts have no use in argumentative sciences, because they do not provide a persistent, certain science. However, sometimes some particular concepts have been used in argumentative sciences and there are scholars who believe that statements containing particular concepts could make persistent certainty for men. Their remarks may be justifiable in the light of earlier scholars’ sayings.

In this paper, we investigate four views about the cosmos that belong to the time of the mythical beliefs, the formation period of philosophy in ancient Greece, the persistent Ptolemaic system of middle ages, and the emergence of the new science from the findings of Nicolas of Cusa, Copernicus, Kepler, and Galileo and explain their mythical implications in six aspects: God-cosmos relation, the livingness of humanity and universe, the man familiarity with cosmos and his wondering about it, the dialogues of man with cosmos, the length and breadth of the universe, and finally the relation between science and lived experience. We insist on the certainty of the metaphysical and mythical influences on all scientific theories and show that these influences doesn’t follow the volition or worldview of the theorist.