نشریه تحقیقات بنیادین علوم انسانی
سال هفتم شماره 4 (پیاپی 25، زمستان 1400)

The studies of divine laws are amongst those few theoretical realms that almost impact all human and social sciences.The development of this field of study is facing hurdles to be got over. The paper at hand tries to give, on the one hand, a comprehensive and exact philosophical account of social divine laws, and, to respond, on the other, to the question that ‘are the divine laws some sort of ceteris paribus laws or not?’ If yes, they perhaps include some unspecified qualifications, and here, comes the crunch: How would those qualifications be made explicit to become sensitive to the empirical evidence? This second question is pivotal, and the first one only paves the ground for it. In this paper, at first, I have suggested a philosophical analysis of social divine laws. Then, I have proposed a five-stage solution to the question of how the unspecified qualifications of divine laws are made clear and come to the fore. Given the solution goes through, the driven laws are expected to be more sensitive to the empirical data.

The theory of 'rational choice' is one of the most important and the most well-known theories in humanities used for explanation of human actions. Many of the thinkers in humanities and social sciences consider this theory as the feature of modern age and new humanities; and Karl Popper has regarded it as the master key and the only way to conquer and understand humanities. Popper defines rationality as acting in proportion to the existing situation, and believes that the logic of situation is the only and the best means for understanding, explaining and predicting human actions. On the other hand, according to the foundations of transcendental philosophy, the theory of rational choice is a limited and inefficient theroy, and the comprehensive perfect theory is the theory of volitional choice – the theory that considers both the direct factors of action, such as beliefs and motivations, and the indirect factors of action such as natural and social factors. In this article, we are seeking to use a descriptive-analytical and comparative method to investigate the theory of rational choice from the viewpoint of Popper and Mulla Sadra and show that Mulla Sadra's view is a more complete and more efficient view than Popper's view due to its precise defintion of rationality as well as paying attention to various direct and indirect factors of action.

The present study aimed to analyze the concept of thinking and deducing of its educational principles based on Mulla Sadra's grounds from the Perspective of Allame Tabatabaei, which has been used by deduction method. In the first part, considering the consequences of the ontological foundations, the concept of thinking and the aim of raising it, was analyzed. In the way that, with employing progressive deduction method, the required assumptions in philosophical foundations are analyzed to proceed to inference the concept of ideal thinking. Thinking is a truth-seeking effort of the mind (as a network of souls perceptions) to approach reality and transform from manifestation of phenomena to their concealment, which its process begins with sensory observation and perception of the appearance of objects and from observing the multiplicity of phenomena passes into the concealment of the universe. According to Allame Tabatabaei, the purpose of thinking training is transcendental realism. In the second part, to deduce thinking training principles, by describing and classifying the ontological foundations, Frankena's model of reconstruction is applied. Upon the mentioned view these training principles are: linking to the reality (reinforcing observations), reinforcing systematic cognition of vertical and horizontal hierarchy of the universe (training holistic thinking as well as atomistic thinking), penetrating to layers of reality, hierarchic cognition from the universe also discovering different aspects of phenomena and understanding correspondence of the worlds (training deep and multi-dimensional thinking ), reinforcing potentiality of discovering the cause of phenomena and causal relations in the universe, understanding material and immaterial causes together( training cause-seeking thinking), understanding dependence and indigence of existents to the origin of existence( reinforcing sign-based thinking).

The main purpose of this study is to investigate the relationship between personality traits and cognitive
Experiences. The research method is "comparative study". A review of research has shown that dependence or non-dependence on the field, as two personality traits, leads to different perceptions of objects; That is, in giving meaning to environmental events, due to different systems, people's interpretation of the environment is different. This difference is also observed in goals and beliefs. Also, the findings obtained by comparative study showed that there is a difference between the views of George Kelly and Allameh Mesbah in the field of cognitive experience; Kelly and other phenomenologists consider the "mind" as the cognitive subject as the "objective condition" of cognition, and to identify cognition merely as "phenomenal and phenomenal." However, in Islamic thought, especially Allameh Mesbah, the involvement of the "mind" in perception is merely a "mental condition", so that that cognition can be attributed to the individual, and it is not that "cognition" merely has a phenomenal identity and Not compatible with Numen and Nafsalamer. In the field of "beliefs" and "goals", the role of the "cognitive agent" only shows the relationship between the individual and the epistemological proposition and has a motivating role. Thus, the personality traits of the cognitive subject do not mean that cognitive experiences have only a phenomenological identity.

In the Islamic worldview, Wisdom is the extract of intellect and enlightenment of the wise conscience of Thoughtful that is worthy to leading and guiding human beings. Practical wisdom is a branch of wisdom that oversees human action and behavior; whether in relation to God or in relation to oneself or in relation to others. Practical wisdom is in fact the guide of human life in the world; therefore, analysis and scrutiny of its dimensions is very important from different perspectives. Attar of Nishapur, Prominent Iranian mystic and sage of the sixth century, including those that an analysis of the dimensions of practical wisdom in his thought can add enriching the scientific research of Iranian culture. In the following article, been tried explain and analyze the anecdotes in the book of Muṣībat-Nāma, by content analysis method. This article seeks to answer this general question that what are the most prominent and important themes of practical wisdom in Attar's thought? And what is Attar's worldview in the field of managing individual and social affairs? Attar as a mystic thinker, has very important views in the field of individual education and education of political and social order of human life. To explain these ideas, first, all the anecdotes of the Muṣībat-Nāma were coded and content categorized, which resulted in the following: A total of 372 anecdotes have been quoted in this book in our reviews, 127 anecdotes in the field of ethics, 37 anecdotes in the field of civil policy and the rest of the anecdotes are coded as miscellaneous (unrelated to the present study). Ethics, among the other three sections, has the most anecdotes related to this research; also, because ethics is the basis of home planning and civil politics, That is, their continuation is to strengthen morality and also because Attar is a mystic and mysticism prescribes a moral-oriented biology. 127 anecdotes are categorized in the field of ethics, which itself is framed in to three chapters: 1.Communication with God, 2. Communication with others, 3. Communication with oneself. Attar's anecdotes about Household management do not yield significant results; therefore, it can be said that at least in this book, the field of Household management was not very important for Attar. In the field of political affairs and governance, Attar considers four important characteristics obligatory for the ruler of the Islamic society that these are: 1. Justice, 2. Simplicity, 3. Forgiveness, 4. Advice. Attar also has political prescriptions in the field of civil politics, as a sage and as a socio-political activist; he sharply criticizes the governments of his time.

In the past, commercial spaces fostered human economic needs through exchanges and were thought of as elements of a living setting. With the prevalence of modernity and dissemination of a consumer lifestyle, shopping centers are seen as places for what was ignored, which conflicts with Islamic teachings. As seen, shopping malls and commercial complexes are on the rise in metropolitans which also have left considerably destructive impacts; thus, it is required to make planning and policies to identify those impacts. Jurisprudential rules are major Islamic sources with procedures consistent with Islamic teachings, adapted to and coordinated with the setting. Thus, the research problem is to investigate the desirability of commercial centers using jurisprudential teachings as a modern urban phenomenon and raise the question: “What are the jurisprudential criteria affecting the establishment of commercial complexes?” The present research uses combined and analytical methods to review the problem and gather data via library and documentary sources. As the findings revealed, commercial centers in modern cities conflict with jurisprudential rules and lack desirability. According to an intra-religious analysis, to make commercial complexes consistent with Islamic teachings, urban planners and architects need to take into account some major issues such as attention to places where the centers are set up, their appropriate location in the urban plan, ease of access, horizontal development of commercial centers, definition and construction of special centers for training commerce, especially issues related to jurisprudential subjects inside or in adjacency with the commercial centers, measures not to create stamping ground and collective resorts or entertainment and recreational sites, creation of a balance between usable and non-usable spaces commensurate with citizen’s needs and avoidance of ostentation and demonstration.