انسان شناسی

Idealism, the oldest philosophical system of human, due to his knowledge of Man as a mind-based creature and of learning as a rational-intellectual phenomenon has affected educational schools of the world. Religious schools due to their belief in the primacy of soul and mind, intuition and dialectic and innateness of knowledge, have been affected more. The current research is an attempt to employ qualitative meta-analysis to compare the idealist schools of education in Islam and West in different dimensions. The research findings revealed that both schools have been affected by idealism in four dimensions of objectives, curriculum, teaching methodology and role of trainer-trainee. Yet, Islamic idealism is more realist in theory and believes in a balance between fulfilling spiritual and material needs of learner. In objectives, unlike the western schools which considers learner as mere object, the Islamic school considers the learner as object and subject of education and underlines his material and emotional needs and interests. Also, both schools believe that dialectic is the major teaching methodology but Islamic view believes in a diagnostic phase before dialectic.

Decision-making plays a pivotal role in individual life, and this issue has garnered special attention from scholars. Theories in the field of decision-making are based on assumptions that stem from differences in ontological and epistemological foundations. Therefore, it is important to examine such a significant issue as decision-making by referring to Iranian-Islamic texts. The main goal of this study is to explore the contextual components of decision-making based on the thought of Jalal al-Din Muhammad Rumi. In this research, themes, concepts and categories related to the contextual components of decision-making, based on the thought of Jalal al-Din Muhammad Rumi, are identified through the study and analysis of Rumi's Masnavi Manavi. This study is exploratory and descriptive in nature and utilizes thematic analysis as its primary analytical method. In the descriptive coding stage, after continuous comparison of the data, 312 descriptive codes were presented. In the second stage (interpretive coding), a list of 43 interpretive codes was created. In the third stage, by bringing the categories closer together to explain the concepts, 11 overarching themes were expressed. The examination of contextual components affecting decision-making based on the thought of Jalal al-Din Muhammad Rumi can enrich the frameworks proposed in the field of decision-making.

The issues of “predestination and free will” have long been among the contentious topics in the history of Iranian-Islamic thought. The conducted studies have chiefly showcased the dominance of fatalistic ideology in the political and mystical history of Iran. Ayn al-Qudat Al-Hamadani is one of the prominent thinkers of mysticism in medieval period of Islam as well as one of the dauntless critics of Seljuq government who paid particular attention to predestination and free will topic. One of the most important epistemological foundations that can be deployed for scrutinizing the political thought of thinkers is their conceptualization of predestination and will—as an important anthropological aspect. In this article, adopting an implication-based approach, the researchers examined and analyzed anthropology of Ayn al-Qudat Hamadani with the aim of discovering and understanding the political implications of his conceptualization of predestination and free will. The main question of the article is what the political consequences of Ayn al-Qudat Hamadani’s conceptualization of predestination and free will are. The findings of the study reveal that Ayn al-Qudat Hamadani, upon determining a predestined nature for the world of divinity and detaching the nature of the human world from it, has criticized and condemned the dominant and exclusively deterministic ideology of his time by laying emphasis on the inherent nature of free will in human beings. The finding of the study can be a counterexample to the narratives that have assessed the whole history of Iranian political thought and culture as believing in fatalism.

Every country’s folktales are powerful sources which reflect its social structures. In Iranian folktales, marriage is an essential motif, and in these marriages, there are significant sociological information. During his studies about structures of native societies, Claude Levi-Strauss, the father of structural anthropology, discovered that establishing social relations between small societies leads to formation of large communities, and these social relations comply with specific rules. One of these rules are the rules of exchange which as it happens have a great presence in marriage. In this essay, we aimed to find the hidden exchange relations in marriage and show the different types and aspects of exchanging in them by focusing on marriage in Iranian folktales. For this purpose, referring to a number of sources of folktales, including Sobhi Mohtadi, Samad Behrangi, Anjavi Shirazi and Mashdi Galin's folktales, we investigated more than a hundred folktales which included marriage. The results of this essay revealed that multiple exchange patterns lead to marriages and women in these folktales are being exchanged for different sort of material items and non-material affairs. Exchange of women in Iranian folktales mostly takes place in exchange of wealth, health, freedom, protection, knowledge, education, etc., and demonstrates that the exchanging rules of marriage are common and accepted matter in the minds and souls of narrators of these folktales

Ferdowsi’s Shahnameh is full of stories which are rooted in myths. The characters of stories can be analyzed from different viewpoints. Keykhosrow is one of the eminent characters of myths. In this paper, relying on desk study, document and content analysis, and the adoption of Marcel Mauss’ anthropological approach and Eliade’s theory about magic doctors we have analyzed Keykhosrow and his magical actions. The findings of this paper show that the Iranian-Turanian Keykhosrow is a potential witch. He also has characteristics and actions which can be found in witches. Keykhosrow, like a king-priest who dominated Classical Elements and adept in witchcraft, conquers Afrasiab with unusual magical tricks and ends the Great War.

Ferdowsi's Shahnameh is a hypertext that depicts the identity of Iranian-Islamic man from pre-Islamic to the fifth century in an allegorical way. In processing the characters of Shahnameh stories, Ferdowsi consciously introduces two types of characters, good and evil, based on the discourses of the period. Each of the characters can be allegorically represented as a Scheme of negative and positive figures that have emerged due to class worldviews and power relations. Rostam and Afrasiab, as representatives of two groups of characters, due to the change in the literary type of the text and Ferdowsi's discourse with these characters, show an allegory of good and bad human components. Using allegory, Ferdowsi gives an allegorical form to some of the characters of Shahnameh and considers each of them as an allegory of one or more concepts, such as Rostam, Zahak, etc., each of which is an allegory of different concepts such  as  good and evil. Love, wisdom, religion, wisdom, etc. are other concepts that Ferdowsi, with an allegorical look, depicts his content and thoughts in order to manifest his anthropological thought

In Islamic mysticism, Ibn Arabi's view on the knowledge of man and his levels of existence has a special place. According to his opinion, the universe as a whole and all its manifestations are the manifestation of the one essence of God; Accordingly, the world and the human soul are the result of the Illumination of the Aghle faal, and the soul has levels that are longitudinally related to each other; That is, each of these levels has a higher position than the lower level. According to this view, the soul includes the following levels: Rohe mojjarad, Nafse nateqa (aghle nazari & aghle amali), Nafse heyvani (rohe bokhari) and the Physical body, and among this, the soul, moves this path every time in order to communicate with the body. By looking  at the fourth story of Amir Khosrow Dehlavi's book Hashtabhesht, its secret and symbolic deep construction is revealed, which in this article, we have studied it with a descriptive-analytical method. According to the obtained results, this story was written under the influence of Ibn Arabi's thoughts and in it, "Shah" is a symbol of the Nafse nateqa which, by illuminating the Rohe mojarrad , reveals the secret of existence and told it to one of his wifes (the secret of Aghle mostafad) and The himself minister (the secret of Ghoveye shahvat). The minister abuses his trust and replaces the king; But finally, the king, with the help of his wife, defeats his.

Paulo Coelhochr('39')s mysticism is mainly a kind of psychological mysticism that seeks to find the truth with self-reliance. The elements of "anthropology" mainly and “the ideal human being” especially are the most important elements around which Coelhochr('39')s teachings revolve. A one-dimensional view of man and limiting manchr('39')s destiny to this world is an idea that underlies the epistemology of Coelhochr('39')s teachings. In examining Paulo Coelhochr('39')s work, what is central to cognition is the model he presents of the perfect man. Through his novels, Coelho tries to depict his idea of ​​an ideal human being so that he introduces that method as the end of the path of human beings seeking happiness and the only way out of troubles and sufferings. The fact that he limits all human destiny to this world and considers the end of the path of transcendence to be the same is the most important reason why we need to critique and study this ideas. This research is a kind of developmental research using descriptive-analytical method with an emphasis on comparative view. The authors of this article try to explain this idea and critique it based on the method of detecting internal and external incompatibility. Based on the findings, it was concluded that the basis of perfectionism and human nature demand something outside the realm of matter and corporeality, while the model presented by the ideal human being in Coelhochr('39')s thought has completely physical characteristics and dimensions. And it is limited to the material world, which deprives man of the possibility of understanding the transcendental.

Anthropology of the basic foundations of the human sciences in such a way that different principles in explaining human nature and her features, the humanities oriented production, linked. The principles of human dignity is the most important religious anthropology to explain it to spill over in the humanities, as the mother, can change in the human sciences, such as economics Bnyanyn, political science, psychology and ... make In this study, analytical method, with a focus on contemporary philosophy and Islamic scholar Allama Jafari we seek to gain a sense of human dignity. The first two types of Allameh Jafari human dignity inherent dignity that separates him from other creatures Waters is the inalienable dignity of the features, Based on certain principles of religion, foremost of which is the Caliph Azmkhlvq God being God-man, a man of knowledge, a trustee of man and the future of man. And type II acquired the authority and dignity of human endeavor in the light of reason and faith in God and obedience to God's commands and has certain criteria are achieved. This kind of dignity, a criteria that is most important is faith in God and everything associated with him, Tawhid and devotion and piety and good deeds done this type of dignity, personal and social effects and accessories are the most important ones are: Security, peace and justice and freedom of the individual and society.

The present research is a comparative study on Central Kurdish (also known as Sorani), Persian, and English kinship terms based on the ideas put forward by universalist anthropologists who believe in the existence of an underlying uniform, universal structure under the apparent diversity in kinship systems and claim that all kinship relations, from the simplest to the most complicated, are based on the nuclear family which is extended through a linking relative who knits two families together. To describe and study all kinship systems, these anthropologists propose a universal set of criteria. Each language, according to its cultural features, uses some of these criteria. The aim of this study was to find, based on principles and methods of universal anthropology, an answer to the question of what criteria do Kurdish people use to categorize their kin? As a result, we found out that Kurdish uses the five criteria of consanguinity-affinity, gender, generation, side of the family and relative age while Farsi makes use of consanguinity-affinity, gender, generation and side of the family; and English utilizes consanguinity-affinity, gender, and generation. Additionally, although English belongs to the Eskimo kinship system, both Farsi and Kurdish are classified under the Sudanese system.

The present study aimed to highlight anthropological relations in the semantic hermeneutics. In so doing, semantic hermeneutics is initially defined and the semantic relationship between hermeneutics, interpretation and exegesis is clarified via general and specific definition of interpretation. The paper then discusses positive and negative views of Ibn Arabi on hermeneutics and clarifies personal qualities necessary for hermeneutics. According to Ibn Arabi, hermeneutics is an ontological term about the correspondence of which three books of generation, compilation and the book of soul could be investigated. In other words, all three books manifest the Divine Presence and he is the one who is the interpretation and truth of all three manifestations. Faith, piety and observing the divine law along with perceptiveness, divine sagacity and liberty are the main qualities of an interpreter. The knowledge of a man of hermeneutics is the true faith type and this is another proof for the fact that hermeneutics is not an acquisitive or theoretical science but is in the category of presence and discovery. The emphasis this great mystic had on acquisition of existential qualifications in an interpreter demonstrates his anthropological view on hermeneutics. The present paper concludes that practical philosophy and endeavor are two positive and negative approaches Ibn Arabi had toward dominant hermeneutics.

This article aims to study the aesthetics of Nakhlgardani ritual of “Abyane” village. Because of the migration of the young people from Abyane, a collection of natives is observable only in special situations as Nakhlgardani ritual. It is in such situations that we can study the life components of this culture with regard to its historical origins. This study aims to understand cultural aesthetics of Nakhlgardani ritual. To do this, we tend to answer these questions that, what are the aesthetics standards of “Abyane” culture? How these standards in Nakhlgardani ritual are used? This research has been done in field and for data collection we have applied interview, participant observation, photography, filming, oral history and historical image documents strategies.In the theoretical framework of anthropology, after analysis cultural analysis of the ritual components, we analyzed them in the whole ritual process. As the results of this research show, the main aesthetics standards of the people of Abyane are brilliance, harmony, balance and movement. Brilliant decoration in Abyane’s culture is equal to life and the separation from this decoration is equal to death. Thus, the function of the decorative art in Abyane society is creation and protection of the social life

Islam has presented principles and foundations for the man’s guidance and perfection، and the prophet (p. b. u. H) tried very hard to promote and develop these principles in his time. After the holy prophet (p. b. u. H) passed away، each of the Imams (p. b. u. H) under the dominated circumstances of his era، followed the practice of the prophet (p. b. u. H) and tried to develop and use the Islamic programs and orders. Imam Sajjads (p. b. u. H) has also played an important role in his duty of leadership and Imamah under the circumstances of his age and due to the impossibility of jihad combat and debate in that part of the history، he has performed his responsibility through speech and words expressed in praying forms. The Imam’s words not only contain deep notions and concepts، but also arranged by the beauty of decorum and art. The fluent and eloquent speech of Imam sajjad (p. b. u. H) in Sahife sajjadieh is the best manifestation of this claim. In addition to portraying lovely relationship between human and Allah in the most beautiful shape، his words contain different and various mystic، social، ethic and psychological themes. In addition to sahife sajjadieh، there are poems releated to Imam sajjad in which the anthropology notions to be studied in this research.

Human is one of the key concepts in Mowlavi’s works, especially in Mathnavi. Mowlavi considers human as an eye created to gaze at God and thereby, take pleasure; the essence of existence is thought, the thought whose object is The Divine. One can certainly ask where human originated from. According to the divine religions and the Gnostic schools following them man was made out of mud, and Adam was the first referent of humans. So, it is worth asking what processes human has left behind to reach to his present stance. The question is investigated as genealogy. Mowlavi introduces different stages in human’s genealogy. Having passed these stages, he reached the present stage. Now, he has come up with the question that, how his present situation is. The answer lies in human’s nature, which Mowlavi considers it of double quality. In sum, all these issues are reflected in Mathnavi. The humans’ creation out of various kinds of soils is the symbolic way of suggesting their different faculties and natures. At the same time, he has the potential of being the place of the Divine revelation; the soul breathed in him is the symbol of God’s presence in this place. This soul involves the levels including vegetative soul, animal soul, and holy soul.According to Mowlavi, human is the ultimate cause of the creation, though he is the last being to be created. Now, if he could reach perfection, he would acquire the capacity to be exalted. Such exaltation would result in his turning to be God-like, which would promote him far beyond plans, animals, and angels, to an exalted rank. This is so because human moves from these stages, while non-human beings are permanently fixed in their stages.

The present article aims at investigating the educational doctrine of Zoroastrianism. The author first describes Zoroaster's life, cosmology and anthropology and then introduces the educational goals of the religion. The educational doctrines of Zoroaster are set forth in eleven principles based on Yasna.Of prime importance in Zoroastrianism is particular attention paid to the world, society and mankind. The teachings can provide man with spiritual and psychological safety in both worlds. Unfortunately, Zoroaster's teachings were confined to theoretical thoughts of the ancient world and the school was deprived of taking advantage of the practical opportunities by the powerful, ruling class, having their own special goals.