Biannual Journal
hamide aflatouni; Majid Mollayousefi
Volume 7, Issue 4 , January 2017, Pages 1-24
Abstract
Abstract
Practical reason/wisdom or phronesis, from Aristotle until Hume, meant virtuous action, in accordance with intellectual goods. Emphasizing on the role that our desires, motives and our passions, play in our ethical decisions, Hume endorsed the role of psychological factors in practical reason. ...
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Abstract
Practical reason/wisdom or phronesis, from Aristotle until Hume, meant virtuous action, in accordance with intellectual goods. Emphasizing on the role that our desires, motives and our passions, play in our ethical decisions, Hume endorsed the role of psychological factors in practical reason. Ascribing other features to practical reason, such as self-autonomy, and emphasizing on the will with more intensity, Kant presented a new definition of practical reason that posed serious challenges to Hume's views on this issue; he was struggling to eliminate the role of psychological desires and motives from the realm of moral decision. However Kant’s and his followers’ attempts to build Moral conscience, based merely on reason and will, were not so successful, and also there are some serious criticisms against Kant's purely rational interpretation of practical reason. Today, some ethical philosophers, including Philippa Foot and other new-Aristotelian, while criticizing the Kantian interpretation of practical reason by presenting a new definition of practical rationality, attempt to create a compromise between reason and other motivational elements, including intentions and motives. In this paper we discuss and examine some philosophers’ criticisms on Kant’s practical reason.
Biannual Journal
raham sharaf; mohammad reza monsefi
Volume 7, Issue 4 , January 2017, Pages 25-49
Abstract
Abstract
In psychology, the recognition of personality and its components plays a fundamental role in the treatment of psychological disorders. On the other hand, self-cognition is also the basis for the formation of moral virtues in many moral theories. Since the ‘self’ in Islamic philosophical ...
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Abstract
In psychology, the recognition of personality and its components plays a fundamental role in the treatment of psychological disorders. On the other hand, self-cognition is also the basis for the formation of moral virtues in many moral theories. Since the ‘self’ in Islamic philosophical ethical theories has some similarities to personality in psychological theories, one can compare, in some ways, self-cognition to personality-cognition. In this paper we seek to compare Freud's theory of personality, as an important theory in psychology, to Ibn Miskawayh’s self-cognition theory, as an introductory to one of the most fundamental Islamic ethical views. The findings of this research show that, despite their similarities, there is a significant difference in the origin and meaning of moral values between these theories. In Freud's theory, ethical values are the product of a subconscious process and actually ethical perfection is in conflict with mental health. But in Miskawayh’s self-cognition theory, ethical virtues are linked to rationality and are achieved consciously and voluntarily. Accordingly, in this theory, moral perfection, rationality and mental health are aligned.
Biannual Journal
masood karimi biranvand; yahya fozi
Volume 7, Issue 4 , January 2017, Pages 51-68
Abstract
Abstract
In divine schools and religious systems, spirituality has always had effective connection with politics. Because of their misunderstanding of these two categories, some historical trends, on the opposite side, have denied the proper and effective relationship between them. To answer to this ...
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Abstract
In divine schools and religious systems, spirituality has always had effective connection with politics. Because of their misunderstanding of these two categories, some historical trends, on the opposite side, have denied the proper and effective relationship between them. To answer to this important question that ‘how the connection between spirituality and politics is realized?’, this paper by methods and data originated in transcendental wisdom, has attempted to provide a proper understanding of the categories of ‘spirituality’ and ‘religious politics’, and then offer a clear and reasonable explanation of the connection between them.
The results of this paper indicate that ‘human spiritual evolution’ is a conscious substantial movement that promotes man to the highest perfections of being, and this fact is realized only through the mediation of man’s conventional actions and voluntary commitments. On the other hand, politics is among the most important parts of human conventional life, its function affects the actions of others to achieve the general interests of community, and this, of course, is not realized without the guidance of religion, as a set of conventional doctrines based on spiritual truths.
Biannual Journal
ahmad reza honari
Volume 7, Issue 4 , January 2017, Pages 69-86
Abstract
Abstract
In the Transcendent Wisdom framework, Mulla Sadra presented great innovations one of which is his views on the ‘self’. Reflecting on Mulla Sadra’s statements on this issue, one can find that his ideas and innovations are based on his most important philosophical ...
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Abstract
In the Transcendent Wisdom framework, Mulla Sadra presented great innovations one of which is his views on the ‘self’. Reflecting on Mulla Sadra’s statements on this issue, one can find that his ideas and innovations are based on his most important philosophical foundations, including ‘substantial motion’, ‘existential gradation’, and more importantly, the doctrine of the ‘principality of existence’. Therefore, the principality of existence can be considered as a basis on which Mulla Sadra established his new philosophical framework. Of course, given that the structure of any theory is related, in some ways, to the past and the future, and never forms in an intellectual vacuum, the roots and grounds of these innovations can be traced back to the works of his predecessors. Given the importance of this issue, this article seeks to analyze the roots of Sadra's innovations in his predecessors’ views particularly illuminative (ishraghi) foundations of Sheikh Shahabuddin Suhrawardi.
Biannual Journal
Fatemeh Moindini; Alireza Kohansal; seyd morteza hosseini shahroudi
Volume 7, Issue 4 , January 2017, Pages 87-109
