rational

Avicenna in two parts of the book of Al-Shifa (کتاب الشفاء) or The Book of Healing reports the theory of Platonic Ideas or Forms: first account is in the chapter 10 from the second book in the Demonstration Treatise (رساله البرهان) and second account is in the chapter 2 from the seventh book in the Theology Treatise (رساله الالهیات). Both reports have explanations of the theory of Platonic Ideas and then some critiques of the theory. Here we will discuss only Avicenna's description and explanations of the theory of Ideas; what is Avicenna's understanding from Plato's Ideas? At the present essay it is necessary to investigate the range of familiarity that Avicenna has with Platonic Ideas, Aristotle's role in this familiarity and the philosophical functions of the Ideas in Avicenna's understanding and identification of them. First of all, Avicenna thinks that Platonic Ideas are universals and, on this description, he erects other descriptions of their truth. It is vital to know that Avicenna's familiarity with Platonic Forms is essentially mediate; that's by way of Aristotle's works including both descriptions and criticisms of those forms. Review and analysis of Avicenna's texts brings us to the three arguments of Platonists for the existence of Ideas: the argument from the sciences, the one over many arguments and the object of thought argument.

How explaining practice which is the point of linking this new branch of philosophy with the philosophy of the humanities is one of the main questions of contemporary philosophy of practice. Some philosophers have explained this issue scientifically and based on the causal relation of reason to action (with practice) and others have attempted to rationalize it and interpret it differently from scientific explanation. ʿAllama Jaʿfari while analyzing human action and emphasizing the element of free will has tried to show that the voluntary action can be explained despite the dominance of the factor over doing and quitting. ʿAllama while distinguishing between rational explanation and scientific explanation, although accepted causal explanation in the field of scientific research, but does not limit it in explanation by reason; rather, by emphasizing the role of free will and human freedom, considering of the four factors of intrinsic (intrinsically) variable, intrinsically fixed, extrinsically variable and extrinsically fixed in scientific explanation. ʿAllama also, divides explanation into two stages before and after operation and introduces a priori explanation method as inductive and based on probability calculus and introduces posteriori explanation method as syllogistic. The present study, in addition to extract and adjust ʿAllama Jaʿfari’s theory in explaining action, explains three important challenges of normativeness (the quality or state of being normative), logical relationship and deviation in the chain of action that are discussed in causal theories and shows that these problems that based on analysis of human action and freedom of the will can be answered.

The basis of the existence system and the creation of the world is based on the merciful grace of God Almighty, and this means that mercy is the essence and basis of the existence of a part of the world, and all phenomena, whether good or bad (of course, from an outward perspective) have a merciful basis. All worldly sufferings and hardships and all heavenly blessings and hereafter torments are or will be formed on the basis of divine mercy. The reasons for the punishment of the nature of the supreme right and the proof of grace and order and harmony of the world show that basically evil is non-existent and the sending of messengers and the legislation of religion is aimed at providing a way of life that humans and other creatures can live in conditions that are constantly blessed by the merciful grace of the right. May the Almighty benefit. Based on this, calamities will have no meaning unless they are self-made, which is in order to learn a lesson and return to the mercy of the Most High.

The main purpose of this study is to analyze the barriers to intellectual education on Hegel's point of view. The present research was qualitative research and the research method used was qualitative content analysis. The results of this study showed that the individual barriers to rational education from Hegel's point of view are: self-centered, fear, abstraction, negative skepticism, austerity and social barriers to rational education are: utilitarianism, collectivism, hypocrisy and fear of judgment. Negative. According to Hegel, obstacles to intellectual education begin when a person, due to lack of personal independence, lack of free will and lack of reciprocal and equal relationship with another, can not act as an independent intellectual being or when actuality It should not act as an independent rational being, but as an object serving the interests and purposes of other people. However, Hegel considers the obstacles of rational training as other stages of raising awareness as a step towards the development and promotion of the individual's personality, because consciousness faces these limitations and the intellectual obstacles and suffering that it suffers in the meantime. Can be aware of his inadequacies, which leads him to put himself in front of himself as an object and by exploring himself, to re-measure his understanding of himself, to know what he is. And it overcomes its one-sidedness.

“Justice is good” and “cruelty is bad” are two of the most frequently used principles and propositions in various disciplines. Mutikallimun consider these two propositions to be rational, primary necessary, evident, certain, and needless of reasoning. However, some philosophers deny their evidence and certainty and consider them as generally accepted propositions that bear no truth except for conforming to thinkers’ views. Certainty in relation to these two propositions means believing in the correctness of their use in arguments and production of scientific results, and indemonstrability refers to their dialectical application. Some believe that the indemonstrability in the interpretation of such propositions would undermine the basis of moral propositions. The question here is why there is so much controversy about these two apparently evident propositions. The findings of this descriptive-analytic study reveal that the solution must be found in distinguishing between “intellectual goodness” and “rational goodness”. When these two propositions are considered as individual intellectual propositions, they are hypothetical and genetic judgments; however, at a rational social level, they are evident and, of course, mentally posited and, unlike the general view of logicians, they must be viewed as certain propositions (not as generally accepted ones). In addition, some statements such as “They have no basis but popularity”, which are used by some philosophers and logicians about the two propositions, are not used to deny their reality. Rather, they are intended to deny the evidence and necessity of these two propositions in intellectual analyses. Thus, no damage is done to their support for moral propositions.

The relationship between theology and the experimental sciences is a subject that has a long history in both fields. In this process, some people who believe in religion consider the value of human knowledge only in the harmony of that religion. On the other hand, with the monopoly of cognitive methods in the experimental experimental sciences, some consider religious teachings to have no rational validity. The present article, with a descriptive-analytical method and using library resources, intends to recognize the relationship between science and religion based on a selected definition of their scope. And then to deal with the view of Shiite theology about epidemics and solutions and its limitations. According to the findings of this paper, the concept of conflict will be conceivable only between religious knowledge and scientific knowledge, not the essence of religion and science. Also, according to Shiite theology, the system of occurrence of the events of existence is based on fixed laws that are effected by material and spiritual causes. Therefore, the methods of dealing with phenomena from the perspective of Shiite teachings are divided into two categories: micro-based advice and spiritual solutions. As a result, the combination of these methods leads to the synergistic role of religious knowledge with empirical knowledge in improving human biology.

The completion of the human soul in its cognitive hierarchy is the main reason for human life in this world. But the fundamental question is what factors cause human beings to be completed faster and more intensely in this perceptual levels and to achieve human-specific perceptual and cognitive abilities? In Sadrian philosophy, based on the effect between the soul and the body according to the physical occurrence and non-physical survival of the soul, the ability to train and develop talents and powers of the soul according to the movement of substance and accepting theories of neurophysiology as principles can be used in Philosophy, physical and transcendent factors can be proved in the transition from the exemplary level to the fancy intermediate and then to the rational level. The meaning of this expression is passing through the exemplary level to the rational in the path of substance movement of the soul and finally, management of human fancy by the reason. Based on the findings of this study, physical and transcendent factors affecting the cognitive completion of the soul are: health of cognitive organs, nutrition of cognitive organs, genetics and inheritance from parents, environment and community, experiences and information available in memory, parental soul and soul edification.

Although the jurists, especially the later ones, have emphasized the signatory nature of rulings of the chapters of transactions and have denied its devotional nature; but at the same time, in some cases, the rulings of the chapters of transactions have been considered Ta’abudi (devotional). Jurisprudential and Principles texts show that the term "Ta’abud" is used in five meanings, I) Ta’abud vs. Tawassul, in this usage, the intention of approaching God, firms the meaning of "Ta’abud" and refers only to worship in a special sense, II) Ta’abud vs. Taughifi, in the sense that the Shari'a rulings must be documented by the lawgiver. According to this meaning, all the rules of Shari'a, including worship and transactions, are devotional. III) Devotion means obedience to the divine command. This meaning refers to the necessity of obeying the divine commandments. IV) Devotion means absence of purpose in the belonging of a sentence. Devotion in this application refers only to the tentative rules and the like, of course, according to some foundations. V) Devotion vs. rational; devotion in this application refers to the lack of understanding about the intentions of a sentence or the impossibility of applying the general and specific rules of a sentence. Devotional in this sense does not apply to the chapters of transactions in general and can only be applied to the components and conditions that have been possessed by the lawgiver.

Each science has the method or means by which it achieves its goals, There are some sciences of a single method, like philosophy, and some are some other methods. The Science of the theology, which is responsible for explaining religious doctrines and answers to doubts, Various views have been presented on the one or more methods of theology of theology from different theological religions, For example, the Ahl al-Hadith selected the narrative method and the Mutazilites chose the rational method. But referring to the Quran shows that to explain religious teachings, we must use different methods.
The author in this article will show that must use the science of the theology of all possible methods, example: narrative iIcludes Quran and Traditions, rational includes reason and even definitive philosophical principles, experimental and sensory, intuitive. This claim is in contradiction to the claims of some who regard the science of the theology as certain metaphors as quoted and experimental.

For addressing the issue of good and badness, we need to expound, three main questions: essential good and badness, rational good and badness and the type of the propositions of good and badness. The main question that arises is: Are essential good and badness associated with actions? Is man’s intellect capable of recognizing the goodness and badness of actions? Are the propositions of good and badness part of certain propositions which are rooted in the fact and fact-itself or part of the famous propositions in its strict sense, on which there is agreement among the sages? Using a descriptive-analytical method, this research seeks to explain and evaluate Mohaqiq Isfahani's views. Mohaqiq Isfahani considers good and badness which corresponds to essential praiseworthiness or blameworthiness as part of the essential accidents of actions, and seeking confirmation, he accepts the idea that sages can recognize the goodness and badness of things according to partial affirmation. He considers the propositions of goodness justice and badness of injustice as famous propositions in their strict sense and considers sage's unanimous agreement as the only way of confirming their validity. His views, though have certain strong points, have some weaknesses, on which this paper elaborates.

From the past until now the inheren and the rational "goodness and evil" has been discussed as an important and fundamental theme at the Islamic theology. The impact of this rule on ideological, ethical, political and juridical field has caused the twogroupsof Adila and Ashara to prove and review that. Adila have argued on the inherency and the rationality of some deeds, and Ashara have argued on the divinity and legitimacy of them. Adlia and ashare criticize each other resorting to reasons including the essentiality and inherence of good and evil, confession of divine laws from Adlia against Ashara′s stance of good and evil's changeability, divine limitation and duty, etc. this research by use the descriptive and analytical method expressed these two theories in the form of criticism and proof and then proves the "inheren and rational goodness and evil" theory, and expressed that the major diversion of Asharh theory is their false analysis of the Quran, the confusion between issues and conflicts, the abandonment of sound mind and political issues,as well as their weak theology.

By accepting motion in the substance and the essence of the soul، we may find more precise solutions for many of the rational and transmitted difficulties. The way the abstract soul emerges، the plurality of abstract souls، survival of the soul after leaving the corpus، and natural death are among the cases that may be explained and analyzed better through this special view of the soul. In the present article، we have sought to remove some of the ambiguous points in the abovementioned cases using the explicit and implicit statements of Mulla Sadra. In this way، we may highlight some of the achievements of the substantial motion of the soul in rational and transmitted domains.

In various works, Meskavayh gives numerous definitions for enjoyment - such as pain relief, backing to normal posture. He also refers to divisions of it- such as natural and unnatural, actual and passive, total and partial, good and bad, sensory and rational, real and unreal. The central question of this paper is the manner of analyzing and explanation of all aspects of enjoyment in Meskavayh‘s works. The purpose of the present paper is to analyze different aspects of the problem of enjoyment in the view of Meskavayh. Results of this study are: physical and spiritual pleasures analogical design by Ibn Meskavayh, The strong influence of Sharia Islam on his definition of pleasure and lack of strength in his definition of pleasure in relation to the definition of Avicenna.

The philosophy or the rationale for the resurrection constitutes one of the main topics of eschatology; that is, what is the rationale for the resurrection and what is the necessity of resurrection for human beings in the hereafter? What perfection is it granted to humans on the judgment day whose existence has been deemed necessary and definite in the view of divine revelation? Throughout history, Muslim philosophers and theologians as well as Shii and Sunni exegetes have provided answer to this question in terms of different commentary methods and different principles. Drawing upon analytical method along with basing the arguments on textual traditional and rational principles, the present research has been conducted to investigate and evaluate the interpretive view of Allameh Tabatabai in Al-Mizan Fi Tafsir al-Quran in comparison with the interpretive opinions of other interpreters ranging from Shii to Sunni Muslims. From the interpretive views of late Allameh Tabatabai, one can come to a conclusion that one of the rationales for the Day of Resurrection can be referred to as obtaining reward and penalty for human's deeds and beliefs in this material world, the human nature of seeking immortality and the potentiality of eternal life or life in the Hereafter.

Ibn Muqaffaʽ was one of the main medium to transfer ethics from ancientPersia and India to Islamic period. Only eleven short and long essays of Ibn Muqaffaʽ have survived. Ten of them are in ethics. Although most of them were translation from Pahlavi to Arabic, he was not just a translator; on the contrary his political position and his personal characteristics promoted his position to the level of ethical thinkers and researchers, not to sayIslamic political philosopher. In spite of that, the recognition of his position in ethics was delayed due to some marginal issues targeting his personality. His moral school is rational based, yet it is not autonomous but is dependent on the teachings of revelation. In his view, the origin of moral act is human dignity, self-esteem and noblesse; and morality is unconditional. In his works, friendship and loyalty to friendship, among other virtues, are so important. So if his moral school can be called "rational-based noblesse", both of them can illustrate his ethical research components.

The treatise published here is one of the shortest philosophical works which is attributed to Avicenna and so far has been published only once in the first volume of Buali’s Hekmat.The treatise is about those ideas which are in the soul and are in opposition with the reality. Two questions arise here: firstly, whether such ideas are imaginary or rational ideas are also among them? Secondly, will these ideas separate from the soul after death or do they permanently remain in the human soul?The author of the treatise firstly proves that the above mentioned ideas are rational as well as being imaginary and then proves that after death, these ideas will separate from the human soul and disappear.This treatise had been edited on the basis of 5 manuscripts of it preserved in “Ahmad Ṣales” and “Nour Othmaniyeh” libraries in Turkey, “Peterman library” and “Ayatullah Golpayegani Library” in the city of Qom, as well as “Tehran University's library”.

Muslim philosophers believe human's desirable goal and felicity is divided into different parts and does not have one specific meaning and referent; therefore they have divided it from different perspectives and dimension and from various respects. This article will try to investigate and criticize the most basic divisions of human's felicity and farthest perfection posed in Islamic philosophy; it will criticize the methods used in these divisions, their content, comprehensiveness and comperhemirenem inclusirenell. A study and research of the different aspects of this subject and the words and statements of the theosophists shows that the most important divisions of felicity are questionable and doubtable; such as the following divisions: sensible and rational felicity, individual and collective felicity, human and rational felicity, this worldly and the other worldly, and also the division of felicity based on the belief. This is because some deny sensible felicity which is resulted from sensible understandings, and also believe innate felicity, which definitely exists, is the only homogeneaus of rational felicity; the human felicity, emphasized by some philosophers, may not be accomplished without rational felicity and is in fact one of its degrees; the collective felicity, despite its great effect on achieving personal felicity, is not sufficiently noticed; and the different aspects of the other worldly felicity is not noted as is expected from the theosophical discussions. These points make it necessary to have a second critical look at this subject.

Practical mysticism or the mystic journey is the base and foundation of mysticism because theoretical mysticism is in fact the reflection of practical mysticism and is the expression and interpretation of the discoveries of one's journey and intuition. Practical mysticism – in which various levels and stations are passed through to achieve perfection and become close and united with God – has rational bases, based on Islam's teachings, which are extracted and explained by Allamah Tabatabai. These bases, elaborated in his book "Al-Velayah", are discussed in this article and are as follows: the possibility of reaching to Malakoot (the Dominion of God), intuitional knowledge of the soul, tendency to saintship and being religious on the base of religion's apparent meaning and hidden meaning.

The author of this article will first explain four perspectives (mere corporeal resurrection, spiritual resurrection, ideal resurrection, and corporeal-spiritual resurrection) regarding the explanation of the Resurrection; he will then elaborately investigate and analyze the theory of the transcendental wisdom (the resurrection of the corporeal body without any matter). At the end his selected theory will be explained and some questions [regarding this theory] will be answered and criticized.

The author of this article has tried, although very briefly, to mention the important discussions of attributed philosophies, including: proposing a special definition for attributed philosophy, emphasis on the possibility and necessity of Islamic attributed philosophies, offering some criterion for division and classification of attributed philosophies, ….The author considers attributed philosophies as branches of philosophy in its general meaning and sees them in charge of a rational-external study of basic matters of its "determinant". The author has offered three types of divisions for attributed philosophies. For example the determinant or belonging of attributed philosophies is either a collection of knowledge systems or category of non-knowledge system, the first one is first degree knowledge and the second is a second degree knowledge.