ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2023 | Volume:20 | Issue:49|Papers Count:13

The subject of this article is the existential belonging of humans in the cyber space. The relationship between man and old technology was instrumental; That is, technology was a human tool and he did not have an existence based on technology. But human consistency is new to modern technology. Or in other words, the new humanity has an existential poverty or an existential belonging in relation to technology. None of his spheres of existence are independent from technology, but rather are completely dependent on it. In other words, in the old technology, human beings were independent from it and lived without it. This technology was not more than a tool. But the existential consistency of the new human being is due to technology; Without it, his personal and social life will fall apart. By using the discussion of causation in Islamic philosophy, we can gain a special understanding of the relationship between humans and new technology and cyber space. It seems that this discussion can give a special model in this field, which will make understanding this relationship easier from a philosophical point of view.

Thinkers such as Pythagoras, Socrates, Plato, Aristotle and Plotinus have commented on the truth of man since the past. Ameri has also discussed this issue as a Muslim thinker. While expressing different views about the truth of man, he believes that there is nature in citrus fruits, which gives them form and creation, and in all material beings it is the origin of certain works and actions. We face these facts as long as we talk about the human body. After this, we encounter the sensual soul. The speaking breath is a matter of feeling body and soul. He explains the difference between the soul and the body through the difference in belongings, the difference in pleasures, and the difference in the state of old age. He also talks about the distinction between the sensual soul and the intellective soul through sensory and intellectual knowledge, experience. He believes that the body and soul of the senses and the intellective soul in man constitute his truth. He enumerates characteristics such as naturalness, dual dignity, divine, intellectual and inherent nature for the intellective soul.

Practical intellect is the source of human actions. This power issues human action with the help of theoretical reason and by forging special rules and credentials related to action such as obligation. According to Allameh Tabatabai, the validity of obligation is the first and most important rule of practical reason in order to issue a definite verb. Credit obligation in relation to some verbs may be absolute and in relation to other verbs. The more this application is, the less disturbing the issuance of the verb will be, but the obligatory obligation will cause the verb to be issued only in certain circumstances. The problem of doubt in practical rationality is explained by the application and restriction on the necessity of the action. Higher application in obligation means more intensity and more restraint means less intensity in issuing the verb. The root of this application and restriction also goes back to the attention of the soul. This application and restriction may be formed around the actions of each of the forces that play a role in the issuance of the verb, the most important of which are Theoretical intellect ,illusion, anger and lust, because the practical intellect in the necessity and issuance of any verb is influenced by one of these forces. The passivity of the practical intellect against the lower powers causes the necessity of a gentle action to be issued with that power with more application and less restraint (less disturbance). The lowest degree of rationality is rationality bound by lust, and practical rationality focused on anger, delusion, and theoretical reason are ranked higher, respectively.

Self-knowledge is one of the topics that has always been emphasized by Scientists. Allame tabatabai has paid special attention to Inner knowledge of the soul In the interpretation of Surah Ma'idah. He has sought to explain self-knowledge as the key to conduct and intuition and one of the ways to reach the knowledge of the Lord. In this research, an attempt has been made to obtain the theoretical model of Inner knowledge of the soul from the point of view of Allameh. Hence, the text is coded in the form of 177 meaningful phrases and the topics related to the research question were created in the form of four categories of comprehensive themes and two layers of organizing themes and basic themes. After that, the template and the content network are presented in the form of a final model that shows the status of the Inner knowledge of the soul and its relation to the underlying factors, causes and its results in the view of Allame Tabataba'i.

The root of all human movements is his needs. Identifying more fundamental needs leads to a deeper understanding and resolution of needs and more successful management and education in humans. Among Western and Islamic thinkers, there has been talked about human needs and the relationship between them, but a need that exists in all human movements (expansion) and is the root of all other needs and does not depend on another need (finality) ), has not been stated. The claim of this article is that by analyzing human needs, one can reach a need that has such characteristics, and that need is self-worth. Of course, religious literature and scientific literature (psychology) have mentioned concepts that are close to the concept of self-worth, but none of them can be considered fundamental needs in the sense that was mentioned. Worthiness is a need arising from self-love, which is inherent in human beings, and in order to love oneself, one will seek to prove or create one's worth, so as not to fall into the contradiction of "loving worthless things". Based on this, the dimensions of the fundamental aspect of this need can be considered as intrinsic, general, antecedent, internal, the ultimate goal, calming, and unconscious, and evidence from religious texts can be mentioned for its fundamental position. This value is measured in the ratio between the desirable self and the current self, and the desirability is depicted based on the individual's value system. Based on this, a person's value system determines what value is and how to provide it in a person.

This article has analyzed the anthropology of Mencius, one of the greatest sages of ancient China and a very important influence on the intellectual and practical life of the people of the Far East. The central theme of Mencius' philosophy is his understanding of human nature. For Mencius, the question of the true nature of man is a true and fundamental question that must be answered in his existential structure. The knowledge of human nature is derived from his understanding of God/Tin on the one hand and from his idea of the perfect human being on the other hand. He considers human nature to be good and mentions the dimensions of human existence in three elements: 1- The human body, which is not bad in itself, but must be controlled by the conscious mind; 2- The mind (heart), through which man can act as a man. The way to reach the perfect mind is to develop and nurture it through thinking. 3- Human nature, an aspect of human existence, which is the creator of humanity. It appears and is manifested by the perfect mind and the body is its carrier; But it is never the same as mind and body. Human nature is a pure truth, which every human being has, even the wicked; Goodness is pure because there are no bad elements in it. This is the aspect that needs to be discovered and nurtured.

The question that this research answer is, what method for understanding has been expressed in the holy text of the Holy Quran? By applying verse-by-verse interpretation, all the verses related to Quranic understanding are extrapolated, and after analyzing the interpretations of the verses and categorizing the concepts deduced from them, a model of Quranic understanding has been presented. That model is the Qur'anic understanding at the intersection of theoretical and practical reason. Quranic understanding is fully understood when its effects cover all aspects of the human soul. In this regard, the goal of the Quranic warning is to produce fear in the human soul, and with the guidance of his free will, it provides a criterion for understanding the possible meanings and interpretations of the Quranic verses. Of course, the plurality of personal interpretations will not lead to confusion in understanding because those interpretations are in levels that do not contradict each other.

In the Qur'an and Hadith, the self has a dual position. On the one hand, It is introduced as an enemy and suspect (It is called in this article :Self-enmity), and on the other hand, it has many positive functions and is introduced as a standard (It is called in this article : selfhoodness), and it is recommended to make the self the standard between ourselves and others. In this article, the Qur'anic and hadith evidences of the positive function of the self have been explained in an analytical way, and the name of selfhoodness has been determined for it. Then this dual position has been examined in detail. To solve this duality, the common philosophyzing is to divide the self into two aspects, positive and negative. But this way is not enough, because with this philosophyzing, selfhoodness is challenged, and in this case, the self needs a separate standard!The best philosophyzing is that acting against the desire of the self causes it to preserve its originality. Because the self disier to go beyond its limits and act against itself. The main achievement of this research, in addition to explaining of selfhoodness, is that the Self-enmity confirm selfhoodness.

Among the researches in the philosophy is the study of the effect and impression of philosophers on each other. With the translation of the sixth book of the physics of Healing into Latin, Avicenna's psychology attracted the attention of scholastic philosophers. William of Auvergne is one of the philosophers who was influenced by Ibn Sina's psychology, but this influence has been neglected. Under the influence of Ibn Sina, William proposes the hypothesis of the suspended man to justify self-awareness and prove the existence of the soul and its distinction from the body, but attributes it to himself. He also mentions Ibn Sina's statement on the immateriality of the soul, but this discussion is now known as the Augustinian theory. In the discussion of the immortality of the soul, William of Auvergne has distorted Ibn Sina's theory, which believes in the individual immortality of the soul, and attributed the theory of the unity of the soul to Ibn Sina, a theory that is incompatible with the Christian concept of the afterlife, and as a result, this distortion leads to the church has opposed Ibn Sina's thought. Examining Auvergne's theory about the soul and its attributes and comparing it with Ibn Sina's opinions based on analytical-comparative method forms the structure of this research.

The removal of the God of Abrahamic religions from the absolute rule of existence and influence on human life in the era of the new science of sufficiency has occurred in the body of two currents of secularization with the intermingling of data technology and bio-technology. With the help of artificial intelligence and the cognitive revolution, man becomes a god and becomes his own god, and the other is through the singularity of technology, which believes that with the imminent superiority of artificial intelligence over human intelligence, with the intelligentization of organic beings and algorithmic processing of data, a super-intelligent and digital god will replace the traditional god. In order to achieve their goals, these two groups benefit from new scientific achievements with software and hardware methods, and have various components such as intelligence, genetic engineering, algorithmic data, digital technology, and bio-technology. In this fundamental research, with the method of documentary data, we are trying to criticize and examine the most important scientific theories in the realization of humanistic and digital gods in the contemporary and future era.

بحث درباره حقوق دیگری و پاسداشت و نگاه داشت حقوق او از مباحث مهم ادیان الهی است که امروزه نیز جزء دغدغه های مدرن هم شناخته شده است. خدای ادیان ابراهیمی صفات متعددی دارد که رحمت و محبت و خیرخواهی بیش از همه ناظر به توجه او به مخلوقاتش است. رحمت و محبتی که جنبه عام دارد و همه مخلوقاتش را دربرمی گیرد. در یهودیت و اسلام رحمت و محبت جزء صفات بارز خداوند هستند که در هر لحظه و آن از حیات جهان طبیعت و آدمی آنها را یاری می کنند. در سنت مسیحی، خداوند خود محبت است؛ خداوند رحیم و مهربان جهت نجات خلق و رحمت بر او به صورت خدای پسر متجلی شد و برای رهایی بشر از قید گناه به صلیب رفت و بر روی صلیب جان داد. با نظر به درون مایه های متون مقدس ادیان ابراهیمی می توان گفت که به طور قطع «دیگری» تنها محدود به انسان نیست؛ در این متون، با توجه به مبانی دیگردوستی، دیگری شامل خداوند، انسان و سایر آفریده های الهی می باشد. از این رو، انسان دیگردوست کسی است که با انگیزه الهی در راستای کاستن رنج دیگران اعم از همنوع یا سایر مخلوقات قدمی بر می دارد. با این همه، در این متون، بر ارتباط انسان با همنوع بیشترین تأکید شده است. بر اساس متون مقدس ادیان ابراهیمی پدر و مادر همه انسان ها یکی است و همین منشأ واحد، و نیز برابری و اشتراک در انسانیت، مبنای انسان شناختی توجه به همنوع نیز هست .نوشتار حاضر با روش توصیفی و تحلیلی می کوشد تا مبانی خداشناختی این سه دین الهی را بررسی و ربط و نسبت آن را با مبحث دیگردوستی تبیین نماید.

In the orthodox way of life, man believes in the existence of a world beyond the world, in which blessings and torments with a greater degree and range are formed based on his performance in worldly life. On the other hand, such a person is faced with modern technologies that have the culture, logic and style of a life. The approach of the article is descriptive-analytical and a tool for collecting library information. The findings show that; According to the mission of the religion of Islam in managing and determining the relationship of phenomena with themselves and moving towards Islamic civilization, the existence of views such as; The instrumental, independent, and interactive nature of the relationship between religion and technology justifies the comparison of the two equatorial and technological lifestyles. Technological lifestyle with characteristics such as; Worldliness, pluralism, negligence, immorality, and absurdity contrast with the characteristics of a egalitarian lifestyle. Therefore, we need to review our relationship with technology based on a egalitarian lifestyle. 1. Axis in the context of the world, 2. Unity and monotheism, 3. Neglect, 4. Orientation and 5. Absurdity are the desirable technological features in the equestrian lifestyle. It is based on such a style and system that one can choose, select and take initiative in the face of existing technologies.

یکی از مسایل مورد بحث نزد فقیهان امامیه، پاکی یا ناپاکی ذاتی انسان مشرک است. آنها می گویند: انسان مشرک، دارای ناپاکی ذاتی است و همانند سگ و خوک نجس العین می باشد، بلکه برخی از آنها در این مسئله ادعای اجماع و حتی ضرورت مذهب را نموده و دلایل متعددی از آیات و روایات برای اثبات ناپاکی ذاتی کافر که شامل انسان مشرک نیز می شود، اقامه کرده اند. در این پژوهش به روش توصیفی – تحلیلی و با گردآوری اطلاعات کتابخانه ای، ضمن بازخوانی کلمات فقها، دلایل یاد شده مورد بررسی قرار گرفته و اثبات گردیده که ادّله یاد شده تمام نمی باشند، دلالت آیات مورد استناد بر ناپاکی ذاتی انسان مشرک تمام نیست، روایات مورد استناد نیز برخی از آنها از نظر سند، مخدوش بوده و برخی از نظر دلالت بر مدّعا تمام نمی باشند، اجماع مورد ادّعا نیز اوّلاً: از نظر تحقق، مشکوک است، ثانیاً: در مسأله ای که این همه آیات و روایات، مطرح است ، این اجماع مدرکی یا محتمل المدرکیة است، که در هر صورت حجّت نیست، بنابراین ادّله ای که اثبات ناپاکی ذاتی انسان مشرک اقامه شده اند، ناتمام و مخدوش می باشند، حال اگر در این مسئله، ضرورت مذهب، وجود داشته باشد ، همان متبع خواهد بود و گرنه دلایل اقامه شده برای اثبات ناپاکی ذاتی انسان مشرک، تمام نمی باشد.