جستجوی مقالات مرتبط با کلیدواژه « معرفت شناسی » در نشریات گروه « پزشکی »

One of the topics to be pondered in the aspect of the foundations of spiritual health from the perspective of Islam is the relationship between epistemological foundations and health. For this reason, it requires deep insight and theorizing of thinkers in religion and health. In this research, the aim is to express the approach of the spiritual health model based on epistemological perceptions.

Methods and Materials: 

In this research, a descriptive, analytical, and inferential method has been used using library resources to describe the concepts, and analyze and explain the problem.

To get a satisfactory answer about the meaning of human health, it is necessary to look at the human being from a complete philosophical perspective, which should pay special attention to all aspects of his existence. Since Islam is a monotheistic religion, in addition to recognizing the use of sense, reasoning, intuition, and illumination in its fields, it has given the Qur’an and the prophetic life a stable and uninterrupted source for epistemology. Also, Islam can explain the whole dimensions of human existence and all dimensions of health in the religious paradigm, express the effectiveness of a person’s mental state on the health or illness of his body, and offer fruitful methods for healing the mental pains of patients.

With an epistemological look at the body, we find that the body is the lower order of the soul. The body of the soul is the body to which the body is possessed and belongs, and the existential effects of the soul and the world of the soul are carried out in this physical body, therefore, it is one of the achievements of the cognitive foundations of the human soul and the soul, to which the health of the body is subordinate.

The purpose of writing this article is to explain epistemology from the point of view of Sohrvardi Aref and extract hints and educational points based on his epistemological views.

The research method is content analysis, and based on this, first, epistemology is introduced from the perspective of Sohrvardi Aref, and then educational points are adapted from his opinions and thoughts.

Suhrvardi considers true knowledge to be the result of ecstasy and heart's taste and intuitive understanding, which is not possible except through cultivation and refinement, divine providence and following the Sharia. In his opinion, going through the knowledge of al-Iqin and Ain al-Iqin is the ultimate limit of knowledge and it is necessary to reach the right of al-Iqin. Education and training based on this type of epistemology, along with education, requires human development according to his natural and heart dimension. In such a way that it leads a person to self-knowledge and self-perception, so that he knows his faults and virtues and fixes or cultivates them.

According to this type of epistemology, personal and inner experience plays an important role in learning.

Focusing on concepts is the most important issue in the education process from the point of view of learning. Justice, with its wide and complex concept, is connected with many concepts and ideas such as right, good, equality, entitlement, disinterestedness and neutrality, and in some fields, especially in In the realm of education and the implementation of educational justice, the connection of some of these concepts with the word justice becomes more colorful. The purpose of the present research is to examine and verify educational justice based on the epistemology of justice in Farabi's philosophy. The research method is qualitative content analysis and conclusion (practical analogy). This means that based on the inference pattern of putting goals and foundations together, principles have been extracted that lead to the adoption of educational methods. The analysis community has been a collection of books, descriptions and articles about Farabi's philosophy, which has been purposefully sampled based on the research categories and studied in depth, and the resulting data is continuously collected at the same time as the analyzed information and Analysis has been done. The results showed that Farabi considered the discussion of justice in connection with other concepts of his philosophy, such as: Islamic religion, the ideas of Greek philosophers, the pursuit of virtue, the drawing of the utopia, Medina Faseqa, Madina Zaleh, the pursuit of perfection, nature, the desire for happiness, etc. gives and tries to present a comprehensive view of justice. In order to follow up and analyze the epistemology of Farabi's justice, it is necessary to find a way from these concepts to the perspective of justice in Farabi's philosophy.

Paying attention to the basics of ethics to achieve and understand certain guidelines of human behavior is one of the necessities of the theoretical field of ethics. Epistemological foundations are among the foundations raised in the field of meta-ethics, which determine the general criteria in the recognition of moral judgments and propositions, search for and value epistemological sources and ways. The purpose of this article is the epistemological position of moral laws according to Professor Jafar Sobhani.

This article is descriptive-analytical and library type.

The results showed that Professor Sobhani had Shiite beliefs and used the two terms rational and intrinsic goodness and ugliness. Why did they use an intellectual place and an intrinsic place? The position of ontology that they believe that moral propositions are taken from somewhere and are somewhere in existence. And they used the term inherent. And if the term "good" and "ugly" says intellectually, it confronts the Ash'are group, which is the name of this epistemological position, the intellect understands and says that this is good or bad. The boat is on the shore and the child is drowning in the water. Sharia states that taking the boat without the owner's permission to save the child is bad and considered theft.

Shia says that priority must be given to saving the child and then ask for the consent of the owner of the boat. Professor Sobhani is a supporter of intellectual goodness and ugliness and believes that the intellect has the power to distinguish and in Sobhani's epistemology, they believe in intellect one hundred percent.

Intellect is actually the most important aspect ofhuman existence, which, in case of growth and prosperity,saves a person from going astray, brings him to the truth ofexistence, and guides him to the right path; Intellectualeducation has long been the focus of philosophers andreligious leaders, and they have defined several bases andprinciples for the process of intellectual education; Thenecessity of conducting this research is to achieve the conceptand principles of rational education from the point of view ofAllameh Tabatabai (RA) in Tafsir al-Mizan.

the type of basic research and itsmethod is descriptive-analytical; The analysis of informationbased on the definitions of wisdom and education in Tafsir alMizan has been documented in a qualitative way.

From the point of view of Allameh Tabatabai,education is a set of measures and methods that actualizehuman potential talents in different dimensions, and reason isone of the human powers through which good, evil, right andFalsehoods are separated from each other. If rational educationdoes not take place, the great gift and the amazing power ofreason, as a result of following the desires of the soul and thedevils, will be abandoned and man will become a prisoner ofhis animality, and will become more vile and dangerous thanany other living thing, and his depravity will overwhelm him.takes

The principles of education from AllamehTabatabai's point of view include the principles of ontology,epistemology, anthropology and values; Based on the thoughtof Allameh Tabatabai, intellect is a gift from God to man,which has two theoretical and practical dimensions.Educability, learning, and overcoming the air of the soul andthinking cause it to flourish and bring man to happiness.

There are two different approaches in perception of spirituality: religious approach and non-religious approach. In Islam, spirituality is always emphasized as the main element in religiousness and religious education. The modern view to spirituality has a trans-religious approach and pursues spirituality regardless of religion. The aim of the current research is to study the philosophical foundations of spirituality from the perspective of Islam.

The current research has studied the philosophical foundations of spirituality in Islamic thinking with a descriptive-analytical method, and has determined the difference between the philosophical foundations of religious and non-religious spirituality with a comparative method.

In Islamic thinking, spirituality pertains to the realm beyond the material world and the origin and end of the world. This religious spirituality refers to both the existential dimensions of human, and also to human relations. On the contrary, the extensiveness of spiritual experience in modern approaches is such that it includes any kind of human connection with "transcendental reality". The non-religious attitude towards spirituality, causes pluralism in spirituality that faces serious epistemological limitations.

In the ontology of spirituality, Islam considers two domains for beings and all creatures in the universe: the heavenly domain and worldly domain; In contrast, the non-religious attitude, which deals with spirituality without an origin and end, lacks firm ontological foundations. In the epistemology of spirituality, Islamic spirituality brings a person to a special kind of knowledge, which is related to the unseen world, and this spirituality can be acknowledgedat the level of the individual and society. In the positivist and radical scientist approach, on the other hand, only empirical and scientific knowledge is valid, and spirituality is not very recognizable. In the axiology of spirituality, the set of spiritual values that divine religions call to man are mainly different from the spiritual values called for in non-religious spirituality.

This study aims to analyze and compare the epistemological style of education from the perspective of Rumi and critical theorists and explain its educational implications in education.

This study was a qualitative-documentary study. The research community consists of published sources in the field of education epistemology of Rumi and critics. The research sample continued until achieving data adequacy, the method of data analysis was descriptive-analytical, in this regard, the Krippendorf qualitative model has been followed.

The results of the research indicate that in Rumi's education, self-purification takes precedence over acquiring knowledge. In this epistemological journey, sensory, intellectual, perceptual, and intuitive powers are used to bring the educator closer to absolute existence. In the epistemology of education, critics, unlike Rumi, who considers education as individual, seek epistemology in the social context. They see liberation from domination, critique of the status quo, and re-creation as epistemological discourses.

In Rumi's educational thought, the originality of the soul, love for the essence of God and nearness to God prevails, while in the thought of critics, transformation, social change, communication action and reform of society prevail.

This study entitled "Educational analysis of the characteristics of knowledge in transcendent wisdom" with emphasis on the special ability of Sadr al-Muta'allehin philosophical school in order to produce a transcendent educational model, to explain the epistemology of transcendent wisdom as the foundations of a progressive educational system and infer its educational implications Has taken an educational approach.

In order to achieve the goals of research and educational drawing of Sadra's geometry and epistemological system, first the main issues of epistemology of transcendent wisdom are described and explained, then based on epistemological topics such as identity and levels of science, classification of sciences, sources And the means of knowledge, the process and mechanism of acquiring knowledge, the limits and realm of knowledge and the end of knowledge; Educational implications are provided.

Learning and training In this research based on Sadra's abstract view of science and the theory of rational unity and mental existence, has been introduced as a process that creates unity between the active learner and what has been learned.

In the continuation of the research from the wide and comprehensive range of Sadra epistemology, the breadth of knowledge, the need to deepen knowledge, the production of knowledge and the way out of barren learning and training deadlocks towards dynamic and productive learning that leads to the realization of faith's knowledge. Inferred.

The prevailing view in other health systems is rational analogy with experience, but in the "comprehensive health system of Islam" since its source is the Qurchr('39')an and traditions, the method of this system should be the same as the revelatory method and the method of narration with ijtihad method that is common in inference of jurisprudential decrees. That is, just as, for example, the science of principles is used in understanding verses and traditions in the field of jurisprudence, this science should also be used in understanding verses and traditions in the field of health. Of course, along with this ijtihad, experience is definitely used, but experience is not a criterion for determining the accuracy of verses and traditions, but experience is to apply the subject and understand the wisdom of verses and hadiths. Therefore, contrary to the common experiences in which trial and error is done to check the accuracy and precision of a hypothesis, in interpreting verses and traditions, accuracy and signification are determined by ijtihad method and based on Islamic epistemology. The purpose of this study is to investigate the method and logic of research in the "comprehensive health system of Islam" according to religious sources.

The present study was conducted using a descriptive-analytical method. By examining religious sources and comparative study of the existing research method in the current health system with the "Comprehensive Health System Of Islam" was examined.

Health is a multifaceted subject, it means that it can be studied in two realm of medical sciences and religious sciences. Therefore, in order to accurately explain the multifaceted issue of "health", we need interdisciplinary studies. The accepted interdisciplinary research method and logic in the "Comprehensive Health System Of Islam" is the application of a modern method of inference.

The purpose of this study is to investigate the epistemological critiques of school-buildingism based on Islamic epistemology in the distance education system and its educational implications.

This research uses descriptiveanalytical method to collect library information, including identifying, studying, classifying information, analyzing them and summarizing information on the subject under study and examining knowledge in Islamic philosophy and constructivism, and then Examines critiques of constructivist epistemology based on the epistemology of Islamic philosophy in the distance education system.

The results of this study showed that constructivist epistemology in matters such as relativism, cognitionsituational, differences in sources of knowledge and reliable knowledge is fundamentally different from the epistemology of Islamic philosophy, then it was emphasized that Islam Karim has been revealed and through more complete tools, he enables the most authentic knowledge or factual knowledge in the distance education system.

It is suggested that educators from around our country, based on the knowledge obtained from the Quranic teachings, plan in such a way that in addition to harmonizing educational programs with Islamic teachings, it is dynamic and causes the learner to work to acquire more true knowledge.

The purpose of this study was to investigate citizenship education and its impact on lifestyle from the perspective of Shahid Motahari.

The method of the present study is applied in terms of purpose and qualitative in terms of descriptive-analytical method in terms of data collection. The statistical population in this study included first-hand sources such as all studies and writings of Shahid Motahari in relation to citizenship education or related components and philosophical foundations to understand the thoughts and ideas of Shahid Motahari. There were also second-hand sources such as books, dissertations, articles and documents related to the research topic. Census method was used for sampling. Documentary method was used to collect the necessary information and data. In order to analyze the data, theoretical inference method and transcendental logical analysis, comparative method and critical method were used.

The findings showed that the educational principles in the model of citizenship education from the perspective of Shahid Motahhari are: sense of dignity, sense of truth-seeking, collective conscience and God-seeking.

The results showed that Shahid Motahari generalizes values ​​to all aspects of citizenship education and considers human perfection in acquiring moral virtues and avoiding vices that originate from human nature. Therefore, the education of citizenship considered by Shahid Motahhari considers human perfection as nearness to God and in this way attaches great importance to self-purification and cultivation

Developing of sciences and techniques and along with developing of critical thinking, this question had been emerge that how sometimes knowledge remains in frame of slogan and how sometimes this knowledge change as internal behavior? How educated knowledge and informations in formal and informal circles changes as productive practice and behavior? Therefore, the aim of present study was to investigate these processes with qualitative method, by content analysis and semi- structural interview with physicians. Samples were selected using purposeful and theoretical sampling, and the number of samples was saturated by interviewing 8 specialist doctors. Analysis of interviews showed themes as involved factors in lack of changing knowledge to cognition in physicians included of providing financial needs of educated individuals, changing of attitudes of educated individuals, developing and extension of learning of sciences in surface meaning, take distance from ethical and spiritual matters, opening setting for developing severe desire and individualism, lack of identity and frustration of educated students on the purpose of learning, lack of ethical and academic patterns in university. Regarding to these themes, changing knowledge and cognition isn't related to be present in academic circles and formal circumstances, but also a set of conditions are necessary to change knowledge to cognition.

Traditional Iranian Medicine (TIM) is a comprehensive medical system، which is different from the modern medicine in various aspects. To find out why the TIM is considered a comprehensive medical system، the philosophical foundations of the TIM in the fields related to medical sciences، medical profession، and clinical practice should be defined. In this paper، with a rational and philosophical (rather than historical) approach، we have addressed scientific reasoning in the TIM، with the results related to the field of medical philosophy (as one of the second-order philosophies). The thinking system of TIM and modern medicine are different in their approach to man، life، and health; definition of basic concepts such as health، disease، and treatment; theorizing the medical sciences; and employment of comparative and deductive logics. The current paper addresses these topics. In the paper، we have attempted to demonstrate how the thinking system of the TIM has influenced principles of diagnosis، rational of clinical decision making، different levels of disease treatment، and evaluation of a hypothesis in clinical experiences