masoud farastkhah
Abstract
Humanities in pre-revolutionary Iran had two distinct paths. In the first place, we may see these sciences with a critical and intellectual orientation that are focused on change and liberation. Sometimes they find political clashes and social conflicts. But in the second path, the humanities are seeking ...
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Humanities in pre-revolutionary Iran had two distinct paths. In the first place, we may see these sciences with a critical and intellectual orientation that are focused on change and liberation. Sometimes they find political clashes and social conflicts. But in the second path, the humanities are seeking more specialized research alongside current social conflicts and ultimately wanting to expand Iranian culture, Persian language, and knowledge of civilization, understanding its strengths and weaknesses, pursuing its interactions with other cultures. And they come from weaknesses and strengths. There followed the deeper layers of cultures beneath the skies of the world. The first path is often found at universities or at most institutions such as the Institute for Social Studies and Studies, which are influenced by student spaces and public discourses, intellectual spaces and political disputes, and in such circumstances sociologists such as Amir Hossein Aryanpour, We see the noblemen and the masters of history like Homa Talker and others
Hadi Vakili; Mahmood Sheikh
Volume 4, Issue 1 , October 2013, , Pages 131-151
Abstract
This article attempts to answer this question from three perspectives: “Is it possible to consider the behavior of Najaf moralists (Akhlaqioun) to be an Islamic mystical and spiritual school? It firstly according to the classic definition of Mysticism, judges if the behavior of Najaf moralists ...
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This article attempts to answer this question from three perspectives: “Is it possible to consider the behavior of Najaf moralists (Akhlaqioun) to be an Islamic mystical and spiritual school? It firstly according to the classic definition of Mysticism, judges if the behavior of Najaf moralists (Akhlaqioun) is mystical or not? Then by mentioning some difficulties of the classic definition for such a judgment and offering a definition for theosophy based on the concept of tradition and by analyzing this definition into two concepts “culture” and “literature” and also analyzing “culture” into the Knowledge, Attitude and Behavior, answers to this question. At the end, according to the public regard for mystic and Mysticism it proves that the behavior of Najaf moralists (Akhlaqioun) is mystical.
