ماهنامه معرفت
سال بیست و نهم شماره 10 (پیاپی 277، دی 1399)

This paper is a commentary on the advices of Imam Mohammad Bagher (PBUH) regarding the characteristics of the real Shiites. One of these characteristics is trusting God in all walks of life acquiring comfort and peace in life. Ignoring his obligations and duties, man usually seeks to fulfill his desire in the system of creation, while God has set certain duties for human perfection. The system of legislation is based on the system of creation as well as the causes and effects system. To prevent man from worldliness, one of the great goals of the prophets is to reveal hidden truths and teachings. Some human beings, in the framework of the system of legislation, take advantage of the system of the creation. These benefits, such as fellowship with God, understanding of truths, and enlightenment of the heart, are not of the nature of material blessings. This divine tradition is progress in society. God Almighty blesses a society whose people are pious and who observe Islamic rules.

Fighting arrogance is one of the social issues, which further analysis clarifies its angles. Rational foundations and in particular, epistemological foundations are among the most important foundations of the issue of fighting arrogance. Does fighting arrogance follow epistemological principles? Which epistemological principles lead to the issue of fighting arrogance? Using the rational method, this paper examines the epistemological foundations of this issue, and finally shows how these foundations influence admitting or rejecting the arrogance. The possibility of cognition, for example, is one of these principles, which its denial leads man to skepticism or relativism and ultimately to the rejection of the doctrine of fighting against arrogance. Also, the realism of value propositions and the epistemological value of arrogant propositions are other epistemological foundations of fighting arrogance.

Foundationalism is a theory about the structure of justified beliefs that divides beliefs into two categories, basic beliefs - which do not need other beliefs to be justified - and non-basic beliefs, which require other beliefs to be justified. Fundamentalists disagree on two important points, how basic beliefs are justified, and the other is how the justification spreads from fundamental beliefs to non-fundamental beliefs. Different approaches to these two issues have led to different perceptions of fundamentalism, which in a general division can be referred to as "extreme fundamentalism" and "modest fundamentalism", which today, both views have been criticized differently. Using a descriptive and desk-research method and reviewing Allameh Tabatabai's approach on fundamentalism, this paper studies the most important critiques against fundamentalism. Finally, it will become clear that Allameh Tabatabai's approach to fundamentalism is free from the shortcomings of Western fundamentalism.

Sadr al-Muta'allihin is known as the innovator of the fateful and highly useful issue of equivocality in Islamic philosophy. He creatively created equivocality based on the fundamental reality of existence. There are several interpretations among today's philosophers regarding Sadr al-Muta'allihin's theory of equivocality. Among these interpretations, the interpretation of Ayatollah Fayyazi has special connection with the issue of Oneness of Existence. In his interpretation, equivocality means the existence of all beings by the existence of the most high Necessary existent. In fact, there is only One absolute existence, and multiplicities, in spite of their existence, have no existence other than the existence of the Almighty, and they all exist because of his existence. According to Ayatollah Fayyazi, this theory is the final belief of Sadr al-Muta'allihin this issue. He also provides of expressions from Sadr al-Muta'allihin the reason for proving this equivocality to prove his interpretation. In these expressions, Sadr al-Muta'allihin seeks to prove the existence of all beings in the existence of God, or in other words, the existence of God for all beings.

Epistemological, ontological, anthropological and theological fundamentals have a great impact on determining the realm of religion. This paper seeks to examine the views of traditionalists in this regard. Epistemological pluralism and religious pluralism are the dominant views of traditionalists. Examining the epistemological and ontological origins of this view, this article examines the impact of these principles on religious pluralism. Using a descriptive-analytical method, the effect of these views on the maximum approach to religion, as proposed by the traditionalists, is examined.

The human will is a phenomenon that has always been considered by the thinkers in the field of intellectual studies. The whatness of will, the process of its realization, its relationship to basics, explaining its optionality, the impact of the divine will on its realization are among the cases of study on this phenomenon. Using a descriptive-analytical method and adopting a rational approach this paper studies the whatness and hownesss of the issuance of will from Sadr al-Muta'allihin's the point of view. The findings show that, will is one of the actions of the soul that is freewill issued by the soul without the need for another will and its agents in relation to the will is of agent by self-manifestation. Since in the intellectual system of Sadr al-Muta'allihin, actions and attributes of the effect, like their existence, are a matter of divine manifestation, the verbal actions of the soul, including the will, will in fact be a divine act; though, it does not negate the attribution of the will to the self

Methodological critique in philosophical systems, especially in the philosophy of Sadr al-Muta'allihin as the last philosophical system in the Islamic world, has received less attention yet. Critical research, meanwhile, has focused on judging and theorizing and little attention has been paid to the method of research and collection, which is one of the important pillars of philosophical systems. Therefore, this paper studies the methods of Sadr al-Muta'allihin in collecting and researching. The objections to Sadra's method of research and collection are divided into four sections, which may be considered as the main drawbacks of his method in this position including, replacing the position of philosophical discussions, lack of discipline, lack of order in expressing issues, lack of attention to the design and expression of the problem, lack of attention to proposing the issues and neglecting the sources. Using a descriptive-analytical method this paper is proposed.

In the philosophy of ethics, especially after Kant, the question arose as to whether the performance of a moral act for motives beyond moral duty and obligation is invalid. The type of answer to this question is the origin of the division of moral systems into two general categories, teleological and task-oriented. Using a descriptive-analytical method this paper seeks to answer this question. While rejecting this approach, this paper emphasizes the existence of goals as the executive guarantee of moral actions. In the meantime, the other worldly type of these executive guarantees, such as closeness to God, is preferable. Because such a guarantee is infinite due to the infinity of God, and it is an endless source for encouraging man to existential excellency and performing moral act.

Using an explanatory-critical approach, this paper studies the criterion of personal identity including memory, continuity and mental continuity. This criterion has different interpretations. Some consider personal identity to be the sum of memories called memory, but others see psychological continuity along with physical continuity, such as the brain, as the criterion for personal identity. In general, these opinions have several disadvantages, memory is an accidental entity, while personal identity cannot be considered as an accidental entity, On the other hand, by damaging the brain, all or part of the memory will be lost. Therefore, psychological continuity along with physical continuity cannot be a criterion of personal identity. This criterion cannot answer to issues such as life after death, moral responsibility and legal punishments.