نشریه انسان پژوهی دینی
پیاپی 42 (پاییز و زمستان 1398)

Among different approaches toward investigating peace and war in Alavi Tradition (including social, historical, legal and jurisprudential approaches), the theological approach has a critical importance. The current research has adopted an analytical view and relied on historical documents and sources to investigate the theological roots and foundations of peace and war in Alavi tradition. The findings revealed that most important theological foundations of peace and war in this tradition are divine mercy, introducing monotheism, contrast between truth and false (right and wrong), contrast between guidance and deviation and defending Islamic doctrines, prophetic tradition and divine order based upon confronting the reneger.  It is concluded that these principles show the priority of peace over war in Alavi tradition, where war is only permitted only under necessity.

Avicenna and Descartes believe that self-consciousness is an immediate perception resulted from a kind of introspection. However, in Avecenian philosophy, a distinction is drawn between two levels of self-consciousness i.e. first order and second order self-consciousness and it is stipulated that second order self-consciousness is potential task governed by intellect. In this view, it is also asserted that every potential requires an external agent to actualize. Thus, it is concluded that in Avecenian view, human intellect can only develop into self-consciousness while illuminated by active intellect. Therefore, human intellect even for gaining immediate consciousness of self stands in the need of illumination by active intellect. However, Descartes basically rejects the role of supreme causes in self-consciousness. This apparently subtle distinction between the views has resulted in totally different conclusion by the two philosophers.

In addition to anthropological arguments, Allamah Tabatabaei has made a founded assertion concerning interpretation of gendered verses of holy Quran. Men lead a rational life but women live a life of affection. Though Allamah has extensively explained the concept of rationality and asserted that man and wife, in spite of being different in genesis, are much the same in humanity, the word “affection” is left unexplained and therefore adopted different semantics in different contexts of use. Thus, the current research has utilized phenomenology and adopted Moustakas research method to shed light on the meaning and usages of “affection” in anthropological system of Allamah Tabatabaei. To this aim, after interpreting previous findings, and collecting different usages of the term by Allamah, semantic clusters were formed. The findings showed that two major semantic entries can be extracted which include affection as similar to the products of imagination and affection under conventional matters. Finally, through blending structural and contextual descriptions, the critical effect of Quranic and philosophical context on the perception of Allamah was uncovered.

Establishing a monotheist society has been among major objectives of the divine prophets, one which is established on the basis of natural(innate) needs and fulfills the carnal desires of Man. This study strives toward explaining the quality of fulfilling the monotheist society in the light of the theory of exploitation to show how a man, in spite of adopting an individualistic and spiritual stance, participates in social interaction while his participation do not keep him ignorant of growth and approaching to God.  According to self-knowledge theory which is based on intuitive knowledge of self, Man defines society as a consequence of the relationship between self and God. Thus social interactions are interpreted in tune with this relationship. Naturally, presence in such a society not only keeps Man away from self-nescience but also lays the groundwork for human transcendence and nearness to God because he thinks of social interactions as divine verses through which God tries Man. According to this spiritual view, Man believes that all human interactions are divine manifestations through the medium of which Man is exposed to divine trial and grow.

Today human rights take on a critical importance because these rights submit necessary evidence for countries and nations to develop and civilize their societies. Some of new-Moatazelite intellectuals, in line with western advocates of human right, believe that human rights are meta-religious. They believe that human and humanist beliefs are the foundations on the bases of which human rights are established and religion can not serve as basis for these rights. Thus, they interpret religion on the basis of human rights. In sharp contrast with this stance, the current research employs robust evidences - such as principle of theism in human rights, non-historicity of legal regulations, inability of Man in perceiving human rights and comprehensiveness of Islamic organization in value, thought and interactional systems- to criticize this position because, firstly, human knowledge fail to recognize human rights in an absolute manner and therefore intellectual ingenuity and intellectual development do not guarantee the exalted life of Man. Secondly, the claim that human-based beliefs serve as a basis for human rights is rejected and it is concluded that elevation of human rights depends on Islamic instructions which fulfills all legal needs of human societies.

Within transcendental wisdom, the extreme end for human gradational evolution is attaining the origin of existence. While attached to material body, the human soul, on the basis of substantial gradational motion (gradual change from potentiality into actuality), evolves in the form of movement in the substance. Mulla Sadra believes that as soon as Man transfers from sensible world into intelligible world, motion in the existential substance of Man in non-material worlds is needless of force and other necessities of substantial movement. Utilizing a descriptive-analytical method, the current research is an attempt to elaborate on a new approach within substantial motion and the quality of human evolution in the afterworld genesis. This kind of motion originates from life and existence. This means that creatures in their existence possess life, motion and tendency toward a limitless perfection. Therefore, it is concluded that evolution, transformation and change occur in all worlds.

This study investigates the feasibility and source of ethical responsibility in the theory of egoism through a descriptive-analytical method. Ethical egoism is among normative theories which-through emphasizing egoistic values - sees Man as mere responsible for securing his individual interests, one who gains the most of benefits for himself without altruistic considerations. The main challenge with which this theory is faced in explanation is the issue of “other” and ethical responsibility for others. This is a serious challenge because many of ethical values hold value and meaning only in relation with “others”.  Thus, adopting an egoistic position, results in devaluation of social ethics and adoption of an instrumental view toward others.  An egoist human being accept responsibility only for satisfying his individual happiness and joy, gaining personal satisfaction and securing collaborative benefit aimed at securing human life while this is an instrumental and non-authentic view toward responsibility.  Although ethical responsibility seems feasible in this theory, such a view results in a kind of calculation of benefit and instrumental misuse of others. This study has tried to explain the position of joy (pleasure) in the thoughts of egoists and show that egoists follow altruistic inclinations to satisfy their pleasures.

Human innate disposition has been among fundamental issues in anthropology which has attracted thinkers in the long run of the history. Some of these thinkers have held positions in which human innate disposition suffers more limited boundaries. Affected by these positions, nowadays the boundaries of human innate disposition are reduced into the arena of axiomatic perceptions, intuitive cognition, soul faculties and instincts. Reducing human innate disposition into axiomatic perceptions rejects human original innate disposition in contrast with human secondary innate disposition.  Besides, reducing innate disposition into intuitive cognition reduces boundaries of disposition even more than its previous type. Accordingly, even axiomatic perceptions are beyond the boundaries of innate disposition. These two recent interpretations of human innate disposition, yet, reduce the disposition into human instincts and faculties of soul. The first interpretation rejects every kinds of innate actual perception even after the birth and therefore, it is believed that all human perceptions are acquired. The second interpretation, however, touched by the theory of evolution, reduces innate disposition into instincts, either carnal or vital. According to religious thought none of these stances have given an accurate representation of innate disposition. In religious view Man possess different dimensions of innate disposition. In this sense, original disposition, axiomatic disposition and innate faculties are different dimension of human innate disposition (Fitra).

In ancient Greek’s school of thought, Man and gods enjoy common descent and are, therefore, blended and intermingled. Affinity between God and Man in Greek myths has resulted in a more facile replacement of Man with God in the evolution of thought in comparison with other cultures.  This cultural leniency of Greeks resulted in gradual discharge of gods’ power and terminated the absolute domination of gods in ideologies. Then, humanizing the divine wisdom laid the groundwork for philosophy to emerge. Also, primary mythical attitudes paved the way for earliest philosophical schools of thought. The current research is an attempt to review the roots of humanism in the age of myth and reappraise the thought foundations of some great philosophers such as Socrates, Plato, Aristotle, Thales and Sophists concerning human to show the quality of change and continuation of these concepts in the evolution of philosophy. It is concluded that the possibility of generalization of divine power to human in Greek myths paved the way for the emergence of humanism in the new age.

Global peace is amongst the most critical necessities of the current age. Islamic Gnosticism, in comparison with attitudes adopted by sociology and international law, adopts a different attitude. In this attitude, even war, controversy and conflict are seen from a different angle of look. I the view of a Gnostic, the whole universe is a manifestation of divine names. So, considering the contrast of names which justifies diversities and contrasts in the world, in the view of a Gnostic, these contrasts and diversities are not seen with wrath. Besides, the peaceful view of a peacemaker Gnostics necessitates impelling of the conflict and contrasts of human world toward peace as all the diversities are aggregated and consolidated under the comprehensive name of “Allah”. This peace originates from inward of a Gnostic which adopts a social and global dimension in the path of guiding and assisting others. The utopian models show that establishment of such societies has been an ideal of humankind and governors of these societies possess Gnostic attributes. As much as leaders of human societies enjoy Gnostic attributes and attitudes, and trained on the basis of Gnostic method, the global society becomes closer to peaceful world and global peace.

Believing in necessity of localizing politics and aimed at theoretical enriching of local model, the current research intends to investigate the relationship between reason and politic in epistemology of Ayatollah Javadi Amoli on the basis of ideonomy hermeneutic theory of skinner.  Assuming that in Javadi Amoli’s view, politic is established on pillars of reason and if not, it is spoiled; this study has delved into his views concerning this issue. The findings of this study show that in the view of Javidi Amoli enlightens and guides all levels of politics and encompasses an extensive arena of politic. It is concluded that all dimensions of politic including legitimacy of government, the attributes of governor, the objectives of government and politic, the duties of government, the envisioned utopia, attributes of political agents, union of religion and politic, identifying interests of society and quality of political management converge with reason. So, politic divested of reason is not efficient.

This research intends to investigate the themes of sin and forgiveness in Grimms’ tales. The method employed by this research was intertextuality reading with intra-textual referencing. Analyzing the contents for the themes showed that these tales have adopted two different approaches toward sin and forgiveness. In the first approach the evidences of Christian doctrines are shown in a biased manner. In the second approach, however, in addition to Christian doctrines, the evidences of ancient religions and sects have become manifest through a more expanded angle of look. Also the findings revealed a duality toward prohibitions and reaction of characters on the basis of which two groups could be identified. First, the prohibitions which were imposed strictly, unreasonably and selfishly and the second prohibitions imposed for securing people fro possible dangers