طبیعت

One of the most important challenges before contemporary Man is excessive use of natural resources. Technology is harshly destroying environmental elements, and industry has not only revealed Man’s lack of harmony with nature but also completely altered their metaphysical supremacy and is now threatening their health. The problem of environmental destruction and environmental ethics is a novel product of modern life; however, its principles can be inferred from some of the works of Islamic philosophers, particularly, Mullā Ṣadrā. Five principles in the Transcendent Philosophy could be considered efficient in this regard. According to the principiality of existence, the substance of the human soul and the substance of nature are two modes of the same single truth, and the pain of nature is followed by Man’s suffering. Based on the principle of the awareness and glorification of nature, nature is as respectable as a devout person. Moreover, as the principle of Man’s vicegerency suggests, since God is free from any kind of evil, His vicegerent should also perceive the relationship between nature and its true Owner, function as a good representative of His Beauty and Perfection, and glorify and preserve this manifestation of God to the best of their abilities. According to the principle of continuous creation, nature depends on God at every single moment and is illuminated by His Light, thus it does not deserve to be destroyed and abandoned. Finally, based on the fifth principle, Man acts based on their nature; blessed people lead nature towards heavenly forms, and malicious people lead it towards hellish forms. The first group are concerned about preserving nature, while the second group try to destroy it. In Islamic philosophy and, thus, the views of Islamic philosophers there is a right-duty relationship between Man and nature, according to which Man has the right to use nature conditionally and, at same time, has the duty of protecting and improving it.

In this article, the author attempts to explain something that is rarely seen in Aristotle's ethical and political thought, which is the legal dimension that Aristotle incidentally stated between ethics and politics in order to link the two in the fifth chapter of the Nicomachean Ethics. In this chapter, Aristotle distances himself from justice in the moral sense and, by introducing another into his theory, enters justice in the legal sense under the theory of natural law, which itself is based on the Greek theory of nature. With this chapter of the aforementioned book, Aristotle completely transforms the meaning of law, citizenship, and life under the political state. In a way, politics is completely influenced by the non-subjective right or rights of man from this moment on, and here Aristotle makes a difference between household management, the relationship of gods and servitude, and the political situation, and makes politics a place for realizing the acquisition of moral virtues and ensuring laws based on distributive and corrective justice and other natural rights of citizens.

Determining good government and explaining its most important components has always been one of the most important and challenging issues for lawyers, politicians and philosophers. Today, various definitions of good government have been presented, and in them, important indicators such as rule of law and equality of people have been mentioned. The criteria for determining good government have been one of the most important intellectual challenges of philosophers and sophists in the previous centuries, this conflict of views needs analysis. Aristotle believed in a mixed government in achieving good government, and in this regard, he considered the greatest degree of compliance with the civil nature of a person to be the most comprehensive condition for the continuation of good government; But on the other hand, despite the lack of a single point of view about good government in the thought of the sophists, they always emphasized the pluralistic interests of people and the maximum benefit of the available facilities. In this article, along with the detailed explanation of Aristotle's view on the division of governments and the determination of the desired type of government, the views of the sophists and their intellectual conflict with the philosophers have also been examined.

In the modern world, humans have become increasingly distanced from their natural environment, leading to physical, psychological, and emotional challenges. Rapid urbanization and technological advancements have contributed to this disconnection, negatively impacting well-being and quality of life. However, an examination of Iran’s architectural history reveals that environmental considerations and a strong connection with nature have long been integral to traditional designs. Iranian architecture has historically incorporated natural elements to enhance human comfort and well-being. This study explores the commonalities between biophilic design and environmental psychology, emphasizing the necessity of reconnecting humans with nature. By integrating sustainability principles and aligning with global design standards, biophilic design fosters environments that improve quality of life by strengthening the bond between people and the natural world.

This research adopts a qualitative approach, utilizing case studies and content analysis to examine the psychological aspects of biophilic architecture. The study follows grounded theory methods for systematic data analysis. During the open coding phase, data was examined, compared, and categorized, while axial coding identified relationships and patterns among the themes. Finally, selective coding facilitated the development of a theoretical framework. MAXQDA software was used to analyze the extracted data, allowing for the identification and organization of key patterns related to biophilic design and environmental psychology.

The findings highlight strong commonalities between biophilic design and environmental psychology, reinforcing the importance of integrating natural elements into architectural spaces. The study demonstrates that respecting natural patterns in design enhances human well-being by restoring the lost connection between individuals and their surroundings. By incorporating biophilic patterns and environmental psychology principles, architectural spaces can be designed to meet individuals' emotional, cognitive, and psychological needs. A comprehensive review of the literature led to the extraction of 89 codes, which were categorized and analyzed to provide insights into the impact of biophilic architecture on human health and well-being. The results suggest that the thoughtful integration of natural elements can significantly contribute to comfort, productivity, and mental health.

Based on the frequency of extracted codes, seven key elements were identified as fundamental to biophilic design: (1) Innate connection with nature, (2) Sustainability, (3) Benefits of natural and built environments, (4) Security, justice, and freedom, (5) The symbolic nature of design, (6) Aesthetic dimensions, and (7) The use of cultural patterns. These elements, along with their practical applications, form the basis of the coded model developed in this study. While a connection with nature is a crucial component of biophilic architecture, it alone may not be sufficient to fully support physical and psychological well-being. Future research should explore how additional social, cultural, and environmental factors can enhance the effectiveness of biophilic design, contributing to more holistic, human-centered architectural solutions.

In Augustine's thought, human nature is sick because of original sin, and this disease has also made humans incapable of achieving salvation and doing good deeds. Hence, it needs an external factor to be strengthened: grace. The result of Augustine's belief is that babies are guilty of physical birth in such a situation. In the meantime, Pelagius believes that Augustine's approach has results that undermine the tenets of Christian doctrinal principles. First, it deprives God of the attributes of justice and power, while the Bible considers God to be just because the Bible considers God to be Just and seeks a conception of man as a just creature. Secondly, It causes an unfair interpretation of Divine Grace that challenges other inner areas of human beings and reduces them to inefficiency. Therefore, to solve this problem, Pelagius first considers the human will to be free, and in the next step, he introduces human nature as pure and explains it with an Arian approach; he first explains grace and then confronts Augustine's interpretation of Paul. He also considers Augustine's evidence from the Bible metaphorical, thus declaring the infants free from any sin. In this study, we intend to investigate this issue descriptively and refer to original sources.

The “sign-looking” approach to nature is one of the approaches to facing nature, which Mullasadra has illustrated and presented many examples of in his works. The current research deals with the role of the interaction of this approach to nature in the conduct and excellence of human beings from the perspective of Mullasadra. By analyzing the works of Mullasadra, we can talk about three types of interaction and approach with nature: neutral look, short-sighted look, and “sign-looking” approach. From his point of view, the examples and phenomena of the world of nature, the signs of God, God's works and actions are the manifestation of Allah's Good Names, and also the ultimate goodness and beauty are possible and their existence is the existence of a sign. This approach is associated with components such as being beautiful and good, continuous performance, and deep insight, and plays a role in human excellence in various ways. Through the passing of a good, continuous and gradual view of “Sign-looking” to nature, a person attains the knowledge of God's Good Names and different layers of reality, inner faith, and great love, and realizes the most intense state of being active in his love.

Some historians of science believe that alchemy is a part of religious practice and rituals, and as a result, its history is cited under the history of religions. Along with this belief, the psychologist Carl Gustav Jung believes that alchemy is part of the history of psychology, which aims to discovery the complex and deep structure of the human psyche. Critics of these two approaches claim that religious and psychological concepts have not been used as much as material and experimental (laboratory) actions and practices have been used in alchemy, so it cannot be considered as a part of history of religions or psychology. In these historiographical approaches, there are many indications and references to the alchemical theories of the Greco-Egyptian period, one of the most important and perhaps the most documented of them is the theoretical framework of Zosimos, which is called "spiritual alchemy". Reviewing this framework shows that Zosimos' alchemical theories can be somewhat controversial for all three approaches. In this article, while looking at the basic concepts in this alchemical framework, the relationship between nature (matter) and supernatural powers and the interactions of matter-human-divinity have been studied.

Rousseau is considered one of the most prominent representatives of Enlightenment philosophy, who led education to new directions with his works and deeply impacted people's lifestyles. Therefore, the current research aims to explain Rousseau's point of view as a representative of naturalism in the field of education and the factors affecting it, and to achieve this, a descriptive-analytical method was used. In Rousseau's view, various factors impact human education and several stages can be considered for human development. The findings of the research showed that the central principle of Rousseau's educational philosophy is nature. From his point of view, children are noble noble savages who have a sense of right and wrong by nature and have natural plans for orderly and healthy growth. According to Rousseau, a person is virtuous at the beginning, and due to civilization and its effects, he is out of the natural state and moral vices appear. So, people achieve human values ​​from self-love with the help of natural education. Rousseau saw the child as innocent and considered childhood the most natural period of human development. Therefore, by emphasizing the natural, spontaneous, and necessary parts of a person's nature, he wished to return him to his childhood. Therefore, he gave up trying to change a person into a citizen of the state and believed that the law should be compatible with the natural force and spirit of the person.

Different religions around the world have provided constructive solutions in the field of solving various human problems. Buddhism paid a lot of attention to the natural environment from the very beginning. Regarding the importance of the present research, it should be noted that the researches that have been conducted on Buddhist religious texts have not paid much attention to the environmental views of this religion and have often investigated its philosophical, psychological and therapeutic aspects. Considering the many environmental problems that have critically threatened vegetative, bestial and human life, the contemporary world needs extensive research in the field of nature protection so that the experiences of other schools can be used. The main achievement of this research will be to show how Buddhism tries to preserve nature by linking ethics and environment.The current research will try to advance the research by using the historical research method and by referring to first-hand (original) and research sources.The results of the research also indicate that, according to Buddha, change is part of the nature of the environment; but moral vices (such as cruelty, avidity, hoarding, prodigality, burglary, arrogance, etc.) will speed up the destruction of the world as a cause and effect.

According to evidence, Martyr Motahari is considered as one of the few theorists of natural rights in the philosophy of Islamic law. Such claim will be proven after considering interpretations and arguments of other theorists regarding Islamic law and rights and their thoughts gap with martyr Motahari is crystally clarified. The present research, focusing on Martyr Motahari's point of view, regards the issue as an introductory foundation of other topics, therefore less attention is paid to such differences in his ideas. This article tries to fully describe and analyze how Martyr Motahari reached the theory of natural rights in the intellectual thoughts of Shia (Imamia). Therefore, the main question of the research according to Motahari is whether or not the source and basis of laws and rulings in Islam is natural or legal. The following question is how these rights can be discovered. The research method hired here, is descriptive and analytical; the results depicts that according to Martyr Motahari, Muslims are the founders of natural rights in the sense of human rights. The essence of the right to follow the solidarity of theoretical and practical foundations, such as monotheism, harmony, creation, legislation, and the evolutionary system as mentioned in Islamic wisdom, is non-subjective, discoverable, and self-contained. The disringuished characteristic of Martyr Motahati's thoughts and teachings from other contemporary theorists is his ontological dimension and commitment toward recognizing the right of reason in ijtihad and the harmonious ratio of natural right and divine right in the epistemological legal dimension. By his deep awareness, he reveals an idea that although it moves under the principle of justice and following rules and rights from the real interests; meaning that he calls himself from the group of Shia Imamia, but in reality, he sees the essence of the right as legal and subjective. Therefore, while such thought declares that reference to nature to obtain rights is rejected, Martyr Motahari considers nature to be the sign of God and every natural talent is an evidence of a right. Powers and talents are signs of rights and efforts to reach the goal, ultimate end, actuality of that power and constitute the provisions of rights. Martyr Motahari, regarded the logical result of the principles and rules, such as justice at the source of reason, the companion of reason and Sharia, following the rulings from the real benefits and evils, the duality of the real and the apparent issues, etc., proposed and supported the theory of right and natural law in the legal epistemology of Shia /Imamia. The mentioned theory is in opposition to the prevailing thought among the contemporary thinkers of Shia's. The opposite theory separates the evidentiary aspect of rights from the affirmative dimension and argues that rights and duties are legitimate and subject in Islamic legal thought. The view, being similar to the Ash'ari view, is criticized by Martyr Motahari. According to him, Islam, in the guise of Sharia, is based on facts and reality, expressing the right and the law, not its author nor founder. Therefore, reason as a tool for recognizing truth, reality and nature is highly valued in legal epistemology. Of course, that never means all legislating nor rulings can be understood intellectually, but the correct true meaning is the possibility and openness of the intellect to understand the law, even if part of the above Sharia is to percept the intellect. But some people, by generalizing the exception to the entire Sharia law, have disabled reason and put the entire burden of a Muslim on worship, restrictly.

In his works, Kant distinguished between natural and moral man, and he drew a deep gap between natural man and moral man. To fill this gap, he has resorted to cultural man, and he has also pointed out how culture and civilization have developed throughout history. For Kant, culture plays the role of a bridge that establishes a link between the natural state and the moral state. The cultural situation in which mankind is located, while it is the achievement of human agency throughout history, it is the result of conflict in nature. The conflict mechanically drives human beings forward. Therefore, according to Kant, the growth and development of culture and civilization is, on the one hand, an acquisitive and subjective matter, and on the other hand, it is a genetic and objective matter. Now the question is, how compatible are these two approaches and how much does each of them contribute to the development of culture and civilization? To answer this question, we show with a critical method that nature and man have a contradictory nature in creating culture. In addition, the contribution of man in the development of culture is small compared to the contribution of nature.

The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes that nature, objects, and inanimate bodies enjoy knowledge and intelligence; therefore, the Transcendent Philosophy follows a holy approach to nature. Accordingly, in this paper, the authors have tried to highlight the moral beliefs that could lead to sustainable development in the environment by emphasizing their divine-philosophical bases through resorting to firsthand sources by and on Mullā Ṣadrā and employing rational analysis and explanation. The findings of this study indicate that a scrutinizing rereading of the sources on the Transcendent Philosophy, which provides a comprehensive philosophical interpretation of various issues based on Qur’ānic verses and traditions, can contribute to protecting the environment. This is because, based on some principles such as the principiality of existence, gradedness of existence, commensurability of the cause and effect, and the nature’s being a manifestation of higher worlds, it is possible to regain the lost respect for nature and its dignity, which have been developed based on the holy perspective of religions and philosophical schools, and prevent the destruction of nature and, following it, the death of human life.

Plato's narrative of the educational nature of Socratic political philosophy ultimately leads to the negative position towards the political way of life. On the other hand, Aristotle tries to give a narrative of Socratic political philosophy in which, in addition to emphasizing the final purpose of Socrates, i.e. defending the philosophical way of life against non-philosophical ways, one can defend the political way of life positively. In this article, we attempt to show that Aristotle's first step in this direction is necessarily to defend the political way of life as a natural way for human beings. We show here that Aristotle's claim that "man is a political being by nature" has a fundamentally ironic and rhetorical characteristic. On the other hand, it seems that this ironic and rhetorical position is a necessary part of his alternative educational plan against the Platonic one. Therefore, confronting the complexity of Aristotle's interpretation of the term "nature" is in a way the focus of our considerations in this article.

This article has analyzed the anthropology of Mencius, one of the greatest sages of ancient China and a very important influence on the intellectual and practical life of the people of the Far East. The central theme of Mencius' philosophy is his understanding of human nature. For Mencius, the question of the true nature of man is a true and fundamental question that must be answered in his existential structure. The knowledge of human nature is derived from his understanding of God/Tin on the one hand and from his idea of the perfect human being on the other hand. He considers human nature to be good and mentions the dimensions of human existence in three elements: 1- The human body, which is not bad in itself, but must be controlled by the conscious mind; 2- The mind (heart), through which man can act as a man. The way to reach the perfect mind is to develop and nurture it through thinking. 3- Human nature, an aspect of human existence, which is the creator of humanity. It appears and is manifested by the perfect mind and the body is its carrier; But it is never the same as mind and body. Human nature is a pure truth, which every human being has, even the wicked; Goodness is pure because there are no bad elements in it. This is the aspect that needs to be discovered and nurtured.

The issue of movement in the two systems of thought including Islamic philosophy and Islamic theology has followed two different paths. An important issue in this is to find those epistemological, methodological and ontological foundations that have led to the formation of the theologians' special approach to nature and movement. The problem of the article is: what is the approach of Islamic theologians to the question of nature and movement and what principles and what methods is it based on and studied with? According to the findings of the article, from their point of view, knowing nature means knowing God's actions and it leads to knowing God. Therefore, natural science is not an essentially sought knowledge, but an organic knowledge and a ladder to know the Supreme Being and His distinction from others. The negative epistemology of theologians is the main reason for believing in the corporeality of contingent world and believing in the individual substance, jawhar. Also, movement is not a single, connected, and gradual thing in its philosophical sense, but based on the theory of individual substance, four beings, akwan, and vaccum, khala`, movement is a discrete and a unique thing in transitional movement. This article deals with the problem in an analytical way.

"Nature" is one of the most widely used concepts in Kant's recent works. Kant has made this concept the center of knowledge in the field of practical reason and the whole knowledge system. According to him, the current universities, because of the distance from this key concept, not only did not understand and pay attention to the idea of the universal system of knowledge - which is the philosophical foundation of all sciences - but also acted as an obstacle to its realization. According to Kant, in order to achieve such a demanded, the university must be fundamentally transforme in its form and content. In this different plan, the Faculty of Philosophy must combine the performance of the superior faculties of theology, law, and medicine with the will and plan of nature. To achieve these two goals, the university, led by the Faculty of Philosophy, must explain and lead the idea of absolute knowledge. According to Kant, among the superior faculties, the medical faculty is the closest to the faculty of philosophy, and because of this closeness, it can help this faculty to regulate the movement of the university on the nature plan. In addition to a philosophical explanation of the idea of absolute science as the foundation of all science in Kant's thought, this paper shows how medical science, as the closest science to critical philosophy, can serve the idea of absolute knoeledge and the will of nature.

It’s a critical question that is existence of natural law a reason for natural legitimacy? This paper intends to show “natural judgment” is not exactly “pure natural sciences judgment”. It is shown that there are some criteria for differentiation between “natural judgment” and “pure judgment”, The first step is to discuss natural data and its system; the next step is feasibility of the judgment. The feasibility performs by “continuous analysis” concept that is somehow “subject-predicate” analysis of the judgment. In the final step it discusses natural judgments system and natural rule: Is there natural rule? Is the world generally legitimate? Discussion about “computability possibility” is vital in all the parts. Therefore, it is expected that discuss “possibility” and “episteme based on statistics” and try to clarify its position; At the end, it discusses that is “possibility” “natural rule” or “rule of the nature”? Altogether, this paper has a logical approach on natural issue because it deals with “natural judgment” with regards to “continues analysis” and our “access” on judgment truth, empirical content of judgments and also our relative access to judgement resulted in random analysis method. analytic continuation of “the nature” on predicate and totally on analytic continuation of the judgment reflect the nature. In result, it can offer a parameter as differential factor of “natural judgment” from “pure judgment”

The current research adopted an analytic approach to probe into Rumi’s thoughts on gender from an anthropological viewpoint while underlining Fiona Bowie. Research findings show that Rumi has noticed gender through a religious and mystical anthropology and adopted a more comprehensive view toward it due to his Islamic and mystical underpinnings. Fiona Bowie believes that woman, due to her motherhood and reproduction characteristics, is the symbol of the nature and of the earth. Rumi, however, believes that woman is the symbol of human soul. Also Bowie believes that man is the symbol of culture due to attributes such as persistence and firmness while Rumi holds that the man is the symbol of human reason which has both positive and negative sides, i.e. it is either transcendental or directed toward ignorance. It was also found that both Rumi and Bowie hold a divine view toward gender.

We have two direct ways of recognizing myths. 1) Recognition of natural forms; 2) recognition of mental forms. Human consciousness of his environment is limited to his living conditions, hence we can limit the first elements of human natural thought to areas of food resources, water, wild animals, and geographical location of human life. Human consciousness in the realm of natural intelligence that uses it, is the optimizer of these living conditions and nothing more; it means we can describe myths as we describe natural forms in natural science, it has been methods of people like D. Rosenberg and M. Eliade. But there is a "distinct thing" that grows apart from reality and that is self-sufficient, it is more dependent on the “absence of the object” and not on “the object”. and that is symbolic structures and language. Therefore, it can be found that language is formed around "numen" but doesn’t cover it and is always in progress. Language concerning consciousness with its judicial content can be expressed in A) categorical, B) conditional and C) analogical forms. Expression is to verbalize the "real thing" if there is any reality; it refers to the second way that is to deal with mental and general forms of myths; it has been the method of philosophers like C. Levy Strauss and E. Cassirer.