فهرست مطالب hadi mousavi

Social knowledge, which was formed in the Islamic era and is known as practical wisdom in an important part, is a system of knowledge that provides special laws, theories and concepts for social knowledge. Knowing these elements can be the way to understand the language of this knowledge. Among these theories, there are many interpretations of the original under the title of "composition" which has been interpreted with different theories. Composition as a metaphysical principle has the ability to interpret various natural and unnatural components and elements. An example of these composition is formed in the human world under the title of society. In this regard, with an analytical-historical view, we have reread the formation process of various interpretations of the theory of composition regarding social reality, and finally, an innovative point of view in explaining what society is by using the united composition of matter and form in theoretical wisdom and the concrete composition of matter and form in The strategy is presented. As a result, its concrete combination will be an interpretation of the principle of composition, which is responsible for explaining the identity of the society. Finally, the general system that can express the concepts and ideas of social sciences of the Islamic period will be the practical strategy of that period.

Marriage as an action that is the way to enter the family institution is discussed in Islamic thought under the knowledge of practical wisdom. What is the relationship between practical wisdom and marriage? The answer is a discussion of knowledge in Islamic wisdom under the title of coining practical wisdom; the purpose of this article is to deal with the relationship between practical wisdom and jurisprudence; Jurisprudence is a system of knowledge that forms various legal systems through marriage as a matter of stability for man and society. Therefore, it has been revealed in a rational method of ijtihad, on the one hand, that marriage as a moral virtue is meaningful within the practical wisdom, and on the other hand, this virtue makes possible the perfections of the individual human being and, on the other hand, the social perfections in the form of the four chains of Sharia. In fact, these two types of perfection actualize what is mentioned in Sharia under the title of good life, and marriage is regarded as a moral thing that strengthens the society; This path is from the side of ethics towards society, not that it is considered moral because it is a social matter. With this definition, the reason that has been raised about the immorality of marriage loses its color. In the end, it will be shown that marriage through rights and the emergence of mahram legal chains, the sanctity of marriage, inheritance and genealogy, strengthens the society.

Human as an ideal and human as a creature living in the current state of any society are two debatable dignity in social sciences and humanities. This initial separation of these two aspects of human being can make us more familiar with the identity of social sciences and humanities. Thoughts that have produced a multitude of theories, terms and vocabulary in economics, sociology and other fields of science. Anthony Giddens is one of the thinkers who considered these two dignity in his social studies, and therefore, studying his works can show us how to distinguish between the methodological knowledge of human and the human knowledge as a fact. In the first stage, he conceptualizes human based on the theoretical requirements of late modernity, and in another stage, he applies this formulation to the study of human in the recent modern period which he call in late modernity. A person whose personality is summed up in the body and therefore the management of the body is considered as a matter of human agency; Where morality and religion have lost their place as matters of identity, and even the possibility of death entering to shape the personality as the reality of the human world is kept away from the eyes as an obstacle on the way to crush the human and human identity in the late modernity.The method of this article is based on the review and analysis of those methodological works of Anthony Giddens, in which man is manifested in a theoretical and methodological form. In such a way, when we talk about the role of consciousness, the limits of consciousness, the existence or non-existence of consciousness in the theories of structuralism, functionalism or other theories, it is actually where we see the reflection of human and human consciousness in social sciences. When we talk about structures and the extent of their influence on the behavior and consciousness of the agent, we have actually talked about the forced effects of the environment on human behavior and will. Therefore, in both cases, we have been looking for manifestations of the reflection of the human image in the theories. This method is actually a method to discover the methodological dignity of human beings in the formation of different social science approaches. When these methodological elements of Giddens' view were extracted, an attempt was made to reopen the second part of social science studies that pay attention to human identification, and that is focusing on a person who lived, grew, and his personality was formed in a certain time-space period. He has finally left the world. This second part of human studies is possible based on that theoretical part. And in fact, the theoretical part acts as a method and a model to identify the actual human being. The theory of structuration in Gidden's thought acts as the part of the method of human knowledge, and the knowledge of modern human personality is actually the application of the method in the identification of human reality. Therefore, we see the manifestations of human knowledge in both theoretical and real areas in Giddens' works.With this definition, the issues that arise for modern man are all part of the second part of human knowledge in social sciences. These issues include the existential questions that arise for humans and are answered or silenced in a social way. The problem of the body as the human self, which in the modern period displays a manifestation of one's personality in front of others. The issue of anxiety and basic trust, which is considered the basis of modern personality. In this case, the management of the body becomes more important than the management of the soul because the essence of the identity of people is manifested in their bodies. Therefore, body management can be considered as being the agent. In this case, another issue for modern man is the issue of ethics. Because according to the institutions that Giddens enumerates for the modern world, which include capitalism, militarism, surveillance and industrialism, ethics does not find a special place in this world. These institutions change everything based on their requirements and leave nothing fixed for human life, and ethics is one of these things. Therefore, one of the elements that is crushed under the gears of the modern world is morality. The term lifestyle also emerges from this; where human is faced with different patterns of modern life and many choices are in front of him and he is forced to choose between them. If there is only one model in front of man, it is no longer possible to talk about lifestyle.Finally, modern human reaches a zero point where everything ends. And that point is nothing but death. With this definition, the memory of death is an uncontrollable danger for the modern personality, which cannot be controlled and managed, and on the other hand, it cannot be approached in order to gain an experience of facing it and develop the personality beyond it. It is necessary to hide death as much as possible from everyone's view and normalize it in a way that is kept away from our eyes. The end of the modern personality occurs at this real point in life; A reality that modernity does not want people to face; Because the unreality of the fundamental existential security and the fundamental trust desired by modernity is revealed.Human knowledge in social sciences is not only a content and data, but the main part of human knowledge in social sciences is the methodological knowledge of human beings; Where the main theories and concepts of humanities and social sciences are formed through it. In this regard, Giddens has identified two types of human knowledge in social sciences. In the first type, the ideal man in the world of modernity is studied in a theoretical way that forms the system of concepts of Giddens's structuration theory and in this case the social theory is formed, but in the second type, Giddens uses this theory of human being to explain the human in the modern world.

Benefiting from religious texts, as epistemic sources, for deriving theories of human sciences, has a methodical process. This methodology, although it follows the specific characteristics of the study in these sources, but on a macro level, it is in line with the general flow of theorizing in the humanities. In this article, it is pointed out that with a meta-analytic view, researches in the field of humanities, both in absolute humanities and in religious humanities, have territories. The characteristics of these four realms provide researchers with criteria for religious theorizing in the humanities, the knowledge of which is necessary to enter this field of religious studies, not paying attention to them is one of the harms of scientific and methodological philosophy in this field. . The results of these criteria are categorized into two parts: specific criteria for each research domain, and common criteria among all domains. The research method in this research is comparative analysis in the field of religious studies, ijtihad and in the field of humanities.

The discussion of economic action at the level of economic schools is one of the most vital topics that every economic school necessarily has a view on. For this reason, in a comparative study, we have traced the position of this debate in the capitalist and Islamic economic schools. In this regard, the main goal is to examine the theoretical accuracy and negation quality and to prove the propositions needed to prove the theory of economic action. This discussion connects us with the big issue under the title of presuppositions of scientific approaches that there is a methodological ambiguity in how to prove them in the history of science. In this article, by reporting and evaluating the basic theory in the Austrian school and the Islamic school, we showed the similarities and differences of these two theories at the content level and at the method level. In this review, it became clear that this basic theory in Islamic economics fulfills the epistemological ideals both in terms of content and method, which is not available in the Austrian school. This theoretical ability is a result of the methodological unity and comprehensive global view that the Islamic ijtihad approach has towards knowledge. A methodological unity that also opens up the historical ambiguity of science regarding the way of checking the assumptions.

The so−called "Social Sciences" today inherit the Scottish and French philosophical tradition. Classical German philosophers referred to what their French counterparts understood as the social sciences, under the headings "Historical Science", "Geisteswissenschaften" or "Moral Sciences". All of this predates the so−called "Moral Philosophy". All of this shows the difference in perspective that these views have taken on the nature of human. From the point of view of Wilhelm Dilthey, the Human Sciences are Historical Sciences because he understood human as a historical being. On the other hand, others, because they considered human as a Voluntary creature, therefore, portrayed the field of Human Sciences as the realm of will and morality. Gadamer, therefore, consider Human Science to be the legacy of Aristotelian Phronesis. From the point of view of this article, although the focus on Aristotelian Practical Wisdom cannot bring much to Human Sciences, but another period of Practical Wisdom has been formed in the space of Muslim thinkers, which, in addition to preserving the name of Practical Wisdom, has changed its identity in general. That was the cornerstone of the law of human action in the knowledge of Practical Wisdom; A universal law that promoted practical wisdom from the study of the virtuous to the knowledge of recognizing the human world and the world of morality, and thus established itself as the great ancestor of the Human Sciences.

In the last century, two books, "Our Economics" by Muhammad Baqir Al-Sadr and "The Structure of Scientific Revolutions" by Thomas Kuhn, entered the scientific sphere, one that is directly philosophy of science and the other has an approach to philosophy of sciences based on economic issues. In the international community, Kuhn's book was considered as one of the books of official scientific philosophy, and his theories were used to analyze scientific currents, so much so that the word paradigm became a pervasive term for languages; But the book Our Economics did not find such a position despite the many views and analyzes of philosophy of science. Identifying hidden philosophy of science perspectives for scientific societies that have received less attention despite their epistemological and social richness can increase the level of awareness of the scientific community and alternative theories in various fields of knowledge. In this case, the present article shows how the components of a full-fledged realist philosophy of science are present in Our Economics; The components that make the current view of Our Economics, while having many strengths of Cohen's theory of paradigms, do not fall into the problem of relativism. This view can also ensure that the incommensurability of the paradigm in Kuhn's view does not preclude dialogue between ideas. This is done by comparing the scientific theories of Shahid Sadr in Our Economics and Kuhn in The Structure of Scientific Revolutions. The main part of this article is that there is a realistic philosophy of social sciences and humanities in Our Economics which is not found a sign of it in The Structure of Scientific Revolutions. By this philosophy of social sciences and humanities we can solve many explanatory problems in the science and in the history of it.

A Human action always starts with a need, and the action occurs following the need. Thus, need assessment is the most basic element in the educational planning process. In a general sense, a university as a social institution is a social identity which has been shaped to meet human beings’ needs, and its duties are defined according these needs. In order to shape the identity of educational planning, the concepts necessarily related to it, including ‘need’, ‘action’ and ‘institution’, should find their definitions. Therefore, educational planning is a concept which depends on our definition of three identities and itself is a part of the second one i.e. action. Thus, in educational planning, these three basic steps have a fundamental feature:1. Assessing educational needs; 2. Defining the action of actors (including teachers, students and facilitators) as the goal of curriculum planning; 3.Defining the relevant institution in curriculum planning (including a school, university or seminary (hawzeh)). Without assessing needs and identifying the hierarchy of macro individual and social needs, it is not possible that we understand correctly how the action should be done. Since social actions, because of its social identity, are necessarily formed within the institution, we cannot have desirable educational planning without a proper definition of a university. The standard route to reach this model is realizable through examining the main elements in the philosophy of action because philosophy of action provides us with the basic elements of an action both individually and institutionally.

There is an ostensive dualism between religion and science in studies that are based on sacred texts of religion i.e. Quran and Sunnah. Theories and concepts of social sciences are apparently visible in these studies. The main goal of this article is the critique of interaction between religious studies based on text of Quran with theories and concepts of social sciences, which used in one inquiry.  For reaching this goal, two studies that are typical in using the theories of social sciences in Quranic studies, will be analyzed and evaluated. For obtaining this goal, we need an analytical deductive-inductive method for comparison between the mentioned studies based on standard theory making pattern in social sciences. The consequence of this article show us that the most important usage of referring to theories of social sciences in Quranic/religious studies is nutrition of the question of inquiry and helping for making dialogue with Quran  for reaching fundamental Quranic theories. The deficiency of using the theories of social sciences in Quranic studies is the imposition of its viewpoint on Quran and religious texts

Does every paradigms of human/social sciences base on a theory of practical wisdom? Historical analysis of the presence of practical wisdom in philosophical and human/social thought, shows us that everything we call human/social sciences, are theories in the field of practical wisdom. The outcome of different philosophical approaches in the history and in different geographical situations, is a special kind of human/social sciences. This reveals us that different systems of thought can produce different educational and strategic systems. With a glimpse to the works of Aristotle, Nasir al-Din al-Tusi, Auguste Comte, Emile Durkheim, Karl Marx, Max Weber and Hans-Georg Gadamer we show that how they proceed a theory in practical wisdom as it is equal to human/social sciences. Metaphysical foundation of this theory is the division of existence into creatures who are independent of human will and dependent ones

The relation between Ethics and social phenomena could be studding by investigating the roots of professional Ethics in social sciences. This article tries to define professional Ethics by focusing on it under a social theory. The separation between "morals of professions and their laws" and "Ethics and professions as universal law of ethics in all humanistic professions" actually is separation between two kinds of norms in social institutions. Although the first set is generally called professional Ethics but those are norms of social groups and the second emphasize at entering the common moral values of human in all professions. In the works of Emile Durkheim we can see the first functions of this explanation. He deduces the concept of professional Ethics from the theory of mechanic and organic solidarity. In this theory, Ethics is outcome from society. But practical wisdom in Islamic philosophy is the base of Ethics. Practical wisdom by the rational law of goodness issues the universal law of Ethics and by the other side of wisdom which is called strategic reason could overcome the ambiguity of the explanation of professional ethics.

Among the scientific trends that could find accepted position in the humanities, in contrast to the prevalent positivism, was conventionalism. Conventionalism in its branches including the organizational studies is intended to use the knowledge results of different paradigms and tries to benefit from all the available conceivable possibilities to recognize organization. The most notably example of these efforts is the Morgan's use of metaphors to understand and deal with organization problems. These metaphors are not meant to be exhaustive and he acknowledges that they can be used individually or in combination to guide our understanding of organizations and organization problems. His aim is to show how metaphor is central to our thinking about organization and management and open new possibilities. This trend regardless of the reciprocal fundamentals in different paradigms fostered a paradoxical suggestion in itself. In contrast to this approach, the present paper introduces Allameh Tabatabai's Meta-theory of Etebariat (Agreed Perceptions) as a stronger version for human sciences that can provide a growing capacity for the Morgan's Images of Organization.

The identity of the body due to one side of the body and the soul and the body in question is the wisdom Sadraee Because body is one side of the soul-body problem in Sadraian philosophy, its identity should have an important role to explain the relationship between them. And perhaps one of the reasons for multiple interpretations of the relationship between soul and body in transcendental philosophy is its lack of focus on the body. Analyzing the content of Mulla Sadra phrases, we can provide several titles and three images of the body. Body, sensible body, the genuine body, light body and steam spirit are titles that Mulla Sadra uses them to refer to identity or physical entities of body, but he draws three different nature of the body beyond these titles. One of them is tangible body that is just a combination of elements, the other is steamy spirit, in spite of having soft entity, it is material, and the last one is the genuine body or light body, although it is present in physical world, it is not material but corporeal i.e. has intensive dependency in material. This genuine body has a weak immaterial entity. This kind of immateriality has been allowed to be in physical world.

Umbilical cord blood has been increasingly used as an alternate source of hematopoietic stem cells in the treatment of Hematologic malignancies and life-threatening diseases. The success of engraftment and survival of patients after cord blood transplantation highly depend on either the number of infused total nucleated cells (TNCs) or the number of CD34 cells per kilogram of recipient body weight. A standardization procedure for cord blood (CB) storage before and during cryopreservation is critical. This work is concerned with the effect of CB storage temperature and storage duration through the stages before cryopreservation on cell recovery, viability, aggregation of cells.
Total of 30 CB samples were casual collected from Tehran hospitals and remittances to cord blood bank. Total cells and viability were calculated and aggregation was evaluated. Each sample divided to 4 sample and stored at 4ᵒC, 12 ᵒC, 22 ᵒC, and 37 ᵒC for different periods of time after 12, 24, 48 and 72 hours. Total cells and viability were calculated and aggregation was evaluated. Subsequently, these results were evaluated with ANOVA methods.
At the beginning of the experiment, the total number of cells was 5-10 million/ml. All the specimens were investigated after 24 hours. At 4 cº a decrease in the number of viability cells was observed that was statistically significant with a p0.005). A significant drop (p This study shows that the vulnerability level of cells outside the body from cord blood collection till separation and freezing is directly correlated with storage time and temperature, which is statistically significant with a p

Regardless the wide spread use of the term Anthropology in scientific field, there is no clear conception of its various interferences in humane sciences. In this article, for showing the relations between philosophical discussions and human science and also for showing how humane sciences change by changing the philosophical foundations. We talk about the part of Allama Tabatabai's Anthropology which proposing the categories of practical reason or the theory of E`tebariat. E`tebari is a kind of concept which emerges by the action and this property makes these kind of concepts alien from theoretical reason. Consequently, the methodology of discovering them is the use of qualitative methods which use in the science of Anthropology. In Islamic philosophy this important point in the theory of E`tebariat can change the structure of the science of "cognitive Anthropology" in the way that the subject matter of cognitive Anthropology bounds by knowing the various kind of E`tebariat.

The conceptual principle of "existential gradation" as a principle of transcendental theosophy attempts to explain the multiplicity in the world under the theory of the fundamentality of existence. Although it is supported by rational arguments, the multiplicity in the stage of horizontal entities is not explained by this principle. Or at least there is no clear explanation about horizontal multiplicity under this principle. There is a fact that every explanation that we have seen in different books is an explanation of vertical multiplicity. This article seeks to explain the principles of horizontal and vertical multiplicities in entities and then explain the way in which horizontal gradation can be explained in a manner that there is no factor other than existence. This article is just concerned with a part of this explanation. This is not a new theory, nor a new theory based on Mulla Sadra’s principles, but just an explanation for one of Mulla Sadra's theories such that it preserves the principle that the criterion of differentiation is nothing but existence.

Decreased level of consciousness in neonates may result from different etiologies, including rare metabolic and hormonal disorder due to anterior pituitary insufficiency. In this case report, a five-day-old newborn boy was referred to the neonatal intensive care unit of Mustafa Khomeini hospital of Ilam, Iran. He had an open anterior fontanel with no history of prenatal and familial diseases. Clinical examination showed decreased level of consciousness so that this patient responded only to painful stimuli. Furthermore, unconsciousness, hyperbilirubinemia, and hypotonia were fully evident. Given the clinical findings and decreased level of consciousness, hormonal diagnostic tests and brain CT scan were performed for any evidence of hypopituitarism. Clinical and experimental findings were consistent with the generalized edema and pituitary insufficiency secondary to central hypothyroidism and cortisol deficiency. Based on the findings, the neonate was put on the hormonal replacement therapy and, as the result, all of the abnormal clinical symptoms disappeared. In conclusion, fatal neonatal diseases may be mistaken with unimportant clinical findings at the first examination. Therefore, comprehensive attention to all potential causes of such symptoms in the neonates should be given for early diagnosis and treatment, and to prevent any fatal and irreversible complications.

Knowing the essence of complex affairs is the first step toward construction and study of complex sciences. For introducing complex affairs, in both natural and social sciences, generally, count various elements. According to one of the current theories, emergent, holism and evolutionary are three elements that count as ontological elements of complex systems. While by philosophical elaboration and analyzing, holism and evolutionary can be substitute under the element of emergent. This process in the one hand is attainable by explanation and disjunction of emergent properties and in the other hand by elaborating holism and evolutionary as the theories which arise from philosophical foundation of emergentism. Consequently holism and evolutionary are not ontological elements but they are theories that can be lay out by emergentism.

The theory of "bodily origination and spiritual survival of the soul" not only points out to the circumstances of the emergence of the human soul but also indicates the essence of the soul. Through his novel principls and especially by substantial motion, Mulla Sadra arrives at the theory in which human nature at the moment of its emergence is a bodily entity. This bodily soul passes the first rank of existence by substantial motion to the extent that reaches the highest rank of existence which is spiritual. Besides that, this theory uses the common principles of transcendent theosophy; it also has its own principles, that knowing them can make this theory more understandable.

The Work On Relation Between Soul And Body From Mulla Sadra’s Viewpoint by Ahmad Pahlavanian is one the few works recently written on the relation of soul and body. Sadra’s philosophical explanation of soul and body is claimed in this work to be the most original theory among those presented by Musilm and western philosophers in this regard. This work, however, shows no indication of any innovation or originality for this theory. Moreover, there seems to be many contradictions and ambiguities in the statement and analysis of this theory which leave no hope of having a comprehensive theory of thissort. These contradictions and ambiguities, which any familiar reader might face with in studying the work, originate not from Mulla Sadra’s theory but from improper understanding of Mulla Sadra’s ideas by the author and from his inaccurate account of“body” and “soul” in philosophy of Sadra. In addition, there are some problems with author’s analysis and even translation of Sadra’s words which led to his failure of providing a philosophically consistent analysis of body and soul relation from Sadra’s perspective.