فصلنامه حکمت اسلامی
پیاپی 3 (زمستان 1393)

Theosophy of civil, social and political theosophy deals with whyness, whatness and howness of civil theosophy. It identifies and introduces the origin, place and role of civil theosophy just as it treats the whyness, whatness and howness of "civil government" as well. It deals with civil and political phenomena tackling them phenomenologically. It explains the origin, place and strategic role of government and civil phenomenon. [The study of] the evolutionary development of civil theosophy from the beginning to the present and to the end (termed as Mahdavide period) is indebted to queries into the theosophy of civil theosophy. The questions tackled by civil theosophy in areas such as epistemology, methodology and phenomenology and even civil science including phenomenology that is civil, social and political science are also dependent on it. Even a systematic and targeted grasp of civil politics is based on it. Farabi and KhawjaNasir al-Din are two of the really prominent world figures with lasting impacts, in this Islamic –Iranian epistemic field. The former is the founder and the latter is the reviver of civil, social and political science and theosophy in the history of Muslim and Iranian world. This article studies the theosophy of civil theosophy in their works and thoughts. According to this article, civil theosophy is social, political and transcendental.

Political philosophy is a branch of political thought that has long been common. Thinkers have always presented and discussed different views in this regard. The fact that how much these views especially those mentioned by the most important Western thinkers are comparable with the discussions posed by Muslim philosophers is a matter that is in need of much research and assessment. This article briefly deals with this issue. It tries to present political philosophy with emphasis on Straus's rendering, comparing it with transcendental political philosophy with emphasis on MullaSadra's views. It studies the distinctions and commonalities that exist between them explaining in a rather detailed way the strengths of the latter opinion and the concept of transcendental political philosophy.

The present article aims to show the conceptual and theoretical disorders which the phrase 'philosophy of' causes in the political branches of philosophy. It claims that the said phrase produces unjustified results in conceptualizing these branches on one hand and causes disorder in their research and education system on the other. To study the subject matter, it makes use of intellectual analysis through making reference to the data collected. The result obtained will correct Iranian philosophical society's understanding of 'political philosophy', 'philosophy of politic's and 'philosophy of political science' and will contribute to their research and education system.

Based on their scientific and theoretical world view, Muslim philosophers believe that moderation dominates the entire universe. They think that heavenly bodies are already moderate but as for the earthly volitional existents especially human beings in their political lives, they are obliged to be moderate. They have always considered attaining this principle in their civil lives and political system as one of their goals. Given the distinctions between the said worlds, the questions are: how did they explain moderation that dominates the heavenly bodies and real beings? What is the role and status they give to volitional-legal beings and civil lives and political systems? How do they explain their nature and essence? It is claimed that Muslim philosophers regard moderation in volitional beings in their private lives and political systems as a cause for their stability and perfection - a thing that heavenly bodies already have. They believe that one can reach moderation through the domination of theosophy and sharia laws on one's personal and civil life. Making use of analytic- descriptive methodology, the writer explains the nature and status of moderation in creation whether heavenly or earthy. It concludes that moderation, being innate, contributes to the actualization of all human potentials and capacities including his intellect, theoretical and practical, bringing about thus stability and equilibrium among persons and their communities plus with their civil institutions.

This article aims to show that political theories are dependent on epistemological theories, through introducing the conflicting political theories of sophists in ancient Greece and their dependence on their conflicting epistemological views. The relativism and pseudo-nihilism of the first generation sophists including Protagoras and Gorgias had a profound impact on their positivist political opinions just as the stability of political realist views of the later sophists were under the influence of anti-relativist views of Greek philosophers like Socrates. This shows that scholar's epistemic views have a decisive impact on their political views. Thus the positivist political views of modern scholars are the consequence of epistemic relativism they have accepted. Since epistemic relativism is not logically defendable it can be concluded that positivist political theories are [em1] defendable either.

From the beginning, opponents used to level accusations against Shiite imams and their followers. One of these accusations is that it is said that after every prayer, Shias beat on their thighs with their, showing a sign of regret saying that Gabriel committed treason. This is because he gave revelation that was supposed to be given to Ali bin AbiTalib, to Muhammad bin Abdullah. This article tries to study the different aspects of this skepticism and answer it. It firstly mentions what Shias and Sunnites consider as recommendable after giving salutation and then deals with the origin of this skepticism, answering it historically, experimentally, jurisprudentially and intellectually.