جستجوی مقالات مرتبط با کلیدواژه « Practical Wisdom » در نشریات گروه « علوم اجتماعی »

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.

Thinking about individual identity and the position of individuals and groups in political systems has long been of interest to different thinkers. Therefore, a right called "the right to difference" has been proposed, which is included in the scope of social justice and accordingly is included in the political arena. Communitarians and John Stuart Mill have a consensus on the "right to difference". This article, with an emphasis on gender, aims to analyze and compare these two thoughts. The question is, what is the difference between communitarians and Mill regarding identity and the right to difference? The answer is, the communitarians, under the influence of Aristotle's concept of practical wisdom, provide an understanding of the concept in the social context which guaranties a happy life. But John Stuart Mill, who defends the equality and rights of individuals in the context of differences, including women, is influenced by another understanding of the right to difference, which is derived from the "romanticism" of Rousseau and Herder. In addition, although it seems that Mill's view has some similarities with the communitarians, his attitude is not close to the communitarians’ thoughts, because these two attitudes organize their normative and meta-ethical concepts in different ways.

What is the correlation between metaphysics and politics? Is it possible to identify metaphysical underpinnings that could assist in elucidating the essence of political matters, or does politics, in its contemporary sense, lack philosophical, theoretical, or metaphysical foundations? The purpose of this research is to provide an answer to the question of what metaphysical or theoretical foundations Islam places on politics. Before we can address this crucial inquiry, we must first examine the fundamental categories of knowledge that exist within the Muslim faith: theoretical wisdom and practical wisdom. Through an analysis of the knowledge process and the interconnection between philosophy and theology, it is possible to deduce that “philosophy in the specific sense” or “theology” serves as the primary origin of metaphysical propositions that influence politics within the Islamic worldview. These propositions have endowed politics with an entirely new essence.

One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition to providing guidelines for ruling the government and principles for statecraft, he tried to describe the harms that the Safavids suffered. This study seeks to answer this question: from the perspective of Sabzevari in the book Rozatol-Alnwar Al-abbasi, what social harms did Safavid suffer from? Therefore, using a descriptive-analytical method and collecting datasets by library searching, the following findings have been reached: Sabzevari's religious pathology of Safaviya, according to the type of damage mentioned by him, is classified in five fields: pathology of religion, religious knowledge, religious society, religiosity and religious institutions. Sabzevari has been working as a social reformer to improve the livelihood and resurrection of the people, the reformist idea in Rozatol-Alnwar Al-abbasi is based on the practical wisdom of Islam and It shows a justice-oriented and compassionate approach to the general public. Rozatol-Alnwar Al-abbasi should also be mentioned as a text in order to formulate and realize the model of faithful politics, which, based on Islamic beliefs, judgments and ethics, offers a method of ordering good and forbiding bad, at a time when social reform is possible only through accompanying kings. In this book, he has stated his meaning in many cases with ironic expression, and in some cases, he has directly described the harms Sabzevari considers three factors to be involved in order to fix the mentioned damages and preserve and survive the government, which arise from the specific foundations of his political thought: 1- Inner factor: improving the ruler's inner (spiritual) relationship with God 2- External factor: improving the relationship of the ruler with the people and Statesmen in observing the principles of statecraft 3- External and internal factors: justice and peace with the people and fight against oppression and oppressors.

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.

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