Practical Wisdom

Management researchers have different ontological assumptions. Critical analysis of these assumptions is necessary. This article discussed the possibility of influencing the ontology of Transcendent Theosophy (al-hikmat al-muta’āliyah) on the fields of organization and management studies. Regarding the being of management, we are faced with two imaginary entities: the being of management, which is an imaginary category, and the addition of this category to duty, responsibility, and authority, which is abstracted from concrete examples of managerial behavior. These categories come into being following expedients that have been discovered by the theoretical wisdom, and to realize it, the practical knowledge along with the will, begins to forge imaginary in the name of management and organization. The requirement of such an imagination is formative intervention from the management position. Management interventions that appear in behaviors and under various concepts are limited and distinct facts. These distinctions go back to the existence of behaviors and, according to mental analysis; they represent two dimensions, fundamental and non-fundamental. Fundamental is the existence of objective behaviors and non-fundamental is the things that cause the formation of distinct concepts of behaviors. Spirituality and stability in religious belief is a way to return to the fundamental fact, which leads to a superior perception and finally a return to the self-high national politics from a philosophical point of view.Management knowledge is built upon diverse ontological assumptions, necessitating critical examination. This paper investigates the potential influence of transcendent theosophy (al-hikmat al-muta’āliyah) ontology on organizational and management studies.Issue: The ontology of management deals with two conceptual categories: Management Category: This category is added to the duties, responsibilities, and authorities abstracted from concrete instances of managerial behavior. Organization Category: This category is perceived as a container and context for achieving management goals.Approach: This paper analyzes the ontology of management based on Transcendent Wisdom. In this regard, concepts such as "interests," "theoretical intellect," "practical intellect," "will," "constitutive interventions," "essence of behaviors," "mental analysis," "authenticity and inauthenticity," "spirituality," and "sustainability" are examined. Management and organization categories are conceptual entities constructed in pursuit of interests discovered by the theoretical intellect and aimed at their realization by the practical intellect and will. Managerial interventions, manifested in various behaviors and concepts, represent limited and distinct truths. Distinctions among these truths stem from the essence of behaviors and reflect mental analysis and the differentiation between authentic and inauthentic dimensions. Authenticity pertains to the essence of objective behaviors, while inauthenticity refers to the characteristics that shape distinct conceptualizations of behaviors. Spirituality and sustainability in religious belief provide a path to return to authentic essence and superior perception, ultimately leading to a transcendent political order from a philosophical perspective. The ontology of transcendent wisdom can enrich the theoretical foundations of management and offer a novel paradigm for Islamic management. According to limitations of positivist ontology, which underpins much of management theory in fully comprehending the nature of behavioral entities, it argues that the perceived constraints and limitations of behavioral entities stem from the limitations of theoretical wisdom that govern practical wisdom and will.The static and deficient nature of behaviors often portrayed in management theories, from a transcendent ontology perspective, reflects a regression to static and deficient actions in the behavioral interactions of the human soul. This regression, in turn, has implications for the behavioral consequences of these interactions.The limitations of positivist ontology confine behavioral findings to a horizontal progression, rather than a vertical ascent in the levels of existence. The evolution of management and organizational theories, while incorporating insights from transcendent ontology, remains largely confined to this horizontal progression. From the perspective of transcendent ontology, the powerful, pure, and complete essence of existence is never separated from the seemingly limited and deficient essences. These essences are enveloped and intertwined within that superior and authentic existence. The more attention these essences shift from the deficiencies of their limited level of existence to the superior attributes of higher existence, the more their level of existence intensifies, and they can better represent their true position in existence. Consequently, they become more complete, resolute, and aware expressions of their existence.Management interventions and behaviors, as manifestations of absolute existence in action, are imbued with life, growth, power, and will. These behavioral attributes enable human beings to progress and develop. Every behavior and intervention, by its existence, exhibits life, power, knowledge, and will. It is an organizational transformation through vertical and horizontal ontological progression. This organizational transformation entails a dual process of progression. Vertical ontological progression upward movement involves transcending the limitations of each level of existence and ascending towards higher levels of intensity, perfection, and completeness. Also horizontal ontological progression entails moving from one veil of existence to another, gradually shedding limitations and gaining deeper insights. Theoretical wisdom plays a crucial role in uncovering this expansive existence, while practical wisdom, guided by will, serves as the driving force for translating theoretical insights into tangible actions. Within this framework, management is viewed not merely as a set of administrative tasks but as a transformative force capable of shaping an organization's trajectory toward its ultimate purpose. Through deliberate interventions and actions, management can guide an organization towards a state of "perfect governance" or "total annihilation”.As the organization progresses along these paths of transformation, it becomes a manifestation of the Divine Names. These Divine Names represent the attributes and actions of God, such as power, knowledge, life, and will. These attributes, ultimately united under the comprehensive Divine Name "The Living, the Self-Subsisting", become embodied in the organization's functioning and the behaviors of its agents.The Islamic Management Paradigm, rooted in transcendent ontology, offers a profound perspective on management as a transformative force capable of guiding organizations towards a state of alignment with higher levels of existence and becoming a manifestation of Divine Names. This transformative journey requires a deep understanding of the expansive nature of existence, the interplay between theoretical and practical wisdom, and the conscious pursuit of vertical and horizontal ontological progression.

Reza Davari Ardakani and Javad Tabatabai are two major contemporary thinkers who have tried to develop a theory for Iran's backwardness in the modern era. Both of them have paid special attention to the issue of action and the practical branch of wisdom in the history of Iranian thought in the way of formulating this theory and have considered a decadent period for Iran. From their point of view, this period of decline has caused Iranians to remain asleep in the dawn of modernity and their absence in this important event. However, according to Ardakani and Tabatabai, the essence and the main reason for the occurrence of this period of decline was the lack of attention to action in the thinking of thinkers. This neglect caused the path that was followed in the West to achieve national history and consciousness, as well as economic and social development and scientific progress, not to be followed in Iran. So far, no comparison has been made between the views of these two thinkers, the concept of action provides the possibility of this comparison. The first achievement of the present research is to show that the views of these two thinkers regarding the importance and meaning of action are essentially similar to each other and this meaning of action should be considered as the common point of the seemingly scattered components of both their theories. Discovering this similarity helps to understand the main opinions of both of them. Secondly, in this review, we specify that the concept of action has found different meanings throughout its history, and Tabatabai and Davari have reached a basic commonality in their views by relying on the meaning of action, which in turn is rooted in the metaphysical history of thought.

The separation of sex/gender and then not supervening gender over sex, which has been proposed in social sciences, is one of the most important social issues of scientific approaches due to the legal and cultural requirements and of course the science. To identify the way to enter the debate and judge such a duality, the first question is how to attain the methodological literature of this debate and identify this type of debate and, based on that, draw the discourse of this debate so that instead of confronting the approaches, it is possible to discuss approaches. In this way, it is possible to identify the concerns and methodological arguments of the proponents of this separation and provide a common literature to advance the discussion. Then, in another stage, it is possible to judge about this separation and then its claim that gender is not based on sex through an authentic method.

The method of this article to achieve such goals is a combination of a special kind of historical study combined with common sense reasoning. Access to measurement and comparison between scientific approaches and paradigms requires a type of scientific and intellectual studies that is a combination of a special type of historical studies along with access to public arguments; Arguments that the human mind dictates regardless of paradigms and intellectual approaches. In this article, we identified the historical and intellectual roots of the separation of the two concepts of sex and gender in the history of the formation of sociological knowledge and its concepts in the works of Emile Durkheim. In the history of classical sociology, Durkheim used the conceptual distinction of individual and social conscience throughout his works. Based on this distinction, he was able to explain the social realities, the changeable identity of social reality, and laws as the norms that protect the society, and in this way, he established the theory of mechanic and organic solidarity in the description of traditional and modern societies. Durkheim did this through the concepts of similarity differentiation and division of labor. The division of labor leads to the formation of a special type of solidarity between people, while solidarity is based on the distinction in the social consciences of people. This type of division of labor and as a result this type of solidarity leads to the formation of a new social reality along with its special rights. This historical study shows us what intellectual foundations needed for this separation were how the intellectual space was ready for the birth of this conceptualization in the 70dicades and what conditions caused the emergence of this conceptual separation; A situation that may not be directly described in the current literature on gender issues and feminist studies. Much earlier, the conceptual and intellectual process to explain the transformation of the social rights of feminist movements for the realization of women's rights in Western society had begun, but it had not yet found the scientific and conceptual basis to penetrate the stream of social science until 1972 by Oakley. The distinction between sex and gender based on the fact that gender is something that is determined by society rather than having a natural basis was explicitly established in sociology, and the way of legal struggles in an official and scientific form was provided for feminist movements and found its proper conceptual and scientific basis.But is this primary sociological background in distinguishing individual and social conscience and this determined form in distinguishing sex from gender a correct conceptual distinction?The answer to this question requires a scientific and universal tool for judging and measuring conceptualizations in social science. This tool is nothing but knowledge that is not dependent on any specific scientific theory and viewpoint, and every human being can provide an answer to it. This tool is a general argument that precedes any theory and Allameh Tabatabai stated it before presenting the theory of Etebariat.An anthropological argument as the basis of social sciences, which is taken from Allameh Tabatabai's meta-theory of Etebariat, makes it possible to make an intellectual comparison between the concepts of the common intellectual stream of social sciences with the practical wisdom of the Islamic era, and secondly, the above conceptual separation can be judged.According to this argument, two levels of human life are depicted, one is the natural physical part and the other is the mental, active, and social part. To show which of these two levels is the main level and the other is considered its subsidiary, Allameh Tabatabai raises a question when death occurs which one of these two parts is lost? Is the death due to the closure of the first part or due to the closure of the second part? The answer is clear. As a result, the main part will be the first part that makes human life possible and the second part will supervene on the first part. We called the first part Sex base and the second part Gender structure.In other words, we showed that human and social realities are supervened by the main part and the "base" in humans and proportion to it, in such a way that the gender structure cannot be considered independent of the sex base and in some way separate sex and gender. The structure of people's gender, which is made by society, is not only built based on society but this social structure is based on something called the basis of sex, which is his physical and physical nature. Therefore, the separation of the two concepts of sex and gender, which implies the idea that gender is created independently of sex and is simply created by society, cannot be correct and therefore a correct conceptualization; Because the concepts and separation between them involve contents that automatically impose themselves on human thought and society.Therefore, the use of this conceptual separation introduces contents into the intellectual and cultural literature of the society that is not compatible with common sense. Therefore, to transfer this knowledge obtained from universal reasoning, in addition to the absence of conceptual differences, this fact must also be applied in the words referring to it. Therefore, two words "sex base" and "gender structure" which express the existential relationship between the structure and the base, and the non-separation of the base from the structure were proposed for the linguistic level of this knowledge. With this definition, gender cannot be considered as something constructed by society, although in the order of survival and reproduction, it is the society that decides whether to preserve or reproduce the female or male structures or to preserve the society and the lives of the members of the society. To change this principle can also be explained by Allameh Tabatabai's Etebariat theory under "change Etebariat".

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