نشریه انسان پژوهی دینی
پیاپی 26 (پاییز و زمستان 1390)

Explaining the goal and way of creation and regarding God as a creator not as an agent, this paper has studied God`s unity in action meant by negating free and full agency from all but God. Having proved the fact that the only real efficient of the universe is God, it explains the part of human being in what happens in his life with regard to predestination and destiny. As is understood, events in the universe are Divinely qualified with necessity in accordance with the fundamental principle of cause and effect. One, therefore, cannot agree with any chance or accident. In this way, the causes affecting human actions are to be regarded as the will that has been necessitated to him according to Divine destiny and predestination and has made human being able to be of affection in his action. Thus there is neither determinism nor free will.

In the fourth verse of the chapter tariq, human soul has been known to have a guard. Commentators, however, have presented different views knowing human soul and its guard respectively as: 1- human spirit and Divine angles, 2- all creatures and God, 3- animal power and human spirit. As one of the fundamental causes for disagreement lies in the philosophical tendencies of the commentators, this paper, introducing different views in the field, has focused on Sadra and Tabatabaei`s views. As is understood, the former`s view on the guard as an agent and the latter`s on it as the genus are particularly distinct from others.

Human perfectibility may be regarded as a point in which the most dominant religions of the world meet one another. It, therefore, can be chosen as a start point for religions when taking part in dialogue. There can be found different names for human perfection and perfect man in well-known religions of the East and the West. Buddha`s name for perfect man is Arhat and free man, Confucius` is Tao, free man and saint man, and Zoroastrianism`s choice is Ideal man. For Islam, however, human being is of such a considerable position that, given its successfulness in the way of perfection, it can go beyond Divine angles. The reason why is that each creature other than human being can be counted as a manifestation of a single Name or Attribute of God and, therefore, is limited to a special grade while human being is known as the manifestation of all Divine Names and Attributes.

The founder of illuminative philosophy has explained human soul on his own principles. Using the ancient`s reasons, Sheikhe ishraq has tried to explain human soul in a new way and, at the same time, to present a new explanation. For the first time, intuitive knowledge, as the soul`s property, was proposed by him and on this base was founded all his teachings on human soul. In addition, he has used a symbolic language to explain the essence and states of human soul. Sheikhe ishraq, therefore, can be counted among the philosophers who have presented special views in the field.

Man`s belief in himself plays an essential part in his moral conducts. On this basis, this paper tries to explain the principles for one`s true understanding of oneself. As is understood here, belief in the dignity of human soul and belief in the depended existence of human being can be regarded as two main principles needed for a true comprehension of man. Relying on the two principles, one can attain a true conception of one`s attitude toward oneself and approve his or her conducts. Needless to say, there is a bidirectional relation between awareness of the dignity of human soul and moral conduct. More permanent the latter, more perfect the former and viceversa.

Body-soul relation has been focused on by scholars and philosophers from early period of philosophical thought. Among them, Molla Sadra and Bergson, from two different philosophical traditions, have presented new explanations upon which soul and body are nearly the same. For them, therefore, there can be no distinction between soul and body. Sadra knows human soul to be such an originally corporeal being that gradually becomes incorporeal. And Bergson knows human soul and body as ascension and descension of human active transformation respectively. In the paper, the two philosopher`s views have been explained and it has been shown that one can compare their views in some points.

This paper has studied human being under the concepts of human nature, interpreting human being, the origin of right, spirit, intellectual analyzing of human social life, human motivation, Prometheus in opposition to the position of caliphate, religion and their differences. It has been concluded that the differences are owing to Hobbs` naturalist view to human being just against Javadi`s on Divine given nature of human being. The difference as a principle of political thought has caused Javadi to believe in absolute power of Imam, and following it, of his caliphate. Hobbs, however, has accepted such a belief on behalf of the king. In this manner, the philosophical concepts of the philosopher have affected political thought.