Maryam Samadieh
Abstract
این پژوهش می‌کوشد تا با روش توصیفی‌تحلیلی و مطالعه و بررسی متون ملاصدرا نشان دهد که درک انسان از امکان فقری و تعلق وجودی خویش به خدا می‌تواند در تربیت نفس انسان مفید ...
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این پژوهش می‌کوشد تا با روش توصیفی‌تحلیلی و مطالعه و بررسی متون ملاصدرا نشان دهد که درک انسان از امکان فقری و تعلق وجودی خویش به خدا می‌تواند در تربیت نفس انسان مفید و مؤثر واقع شود؛ چرا که از نظر ملاصدرا قوام ممکن به واجب و قوام نفس به عقل و قوام عقل به باری تعالی است. مطابق نظر ملاصدرا وجود مساوق با خیر و سعادت است؛ اما در عین حال وجودات به واسطهی کمال و نقص با هم متفاوت هستند؛ از این رو هرچه وجود تمامتر باشد، سعادت او بیشتر است. وی معتقد است وجود هر چیزی در نزد خودش، لذتبخش است و اگر وجود سبب و مقومش نیز برایش حاصل باشد، لذتبخشتر خواهد بود؛ چرا که آن هم وجود او و کمال وجودی اوست. بنابراین اگر انسان بتواند به درجهای برسد که خود را متعلق محض و عین ربط و تعلق به خداوند ببیند و امکان فقری خویش را درک نماید، می‌تواند به کمال وجودی خویش (که هدف تربیت نفس است) دست یابد. علاوه بر این درک علت و تعلق به آن، سبب میشود تا انسان وجود خویش و ارتباط با علت وجودی خویش را دریابد و خود را نزد علت خویش حاضر و ناظر ببیند (چرا که معلول مجرد همواره نزد علت مجرد خویش حاضر است) و توجه به علت و حضور او می‌تواند زمینههای تربیتی را در انسان فراهم کند.
maryam samadieh; mohammadmahdi shamsi; ali safarzadeh maleki
Abstract
Farabi’s views and ideas on bridging the gap between knowledge and moral act are identified when we study the role of virtuous city. According to Farabi, the role of government and the virtuous city is laying the ground for virtuous habits and traditions in cities among nations through education. ...
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Farabi’s views and ideas on bridging the gap between knowledge and moral act are identified when we study the role of virtuous city. According to Farabi, the role of government and the virtuous city is laying the ground for virtuous habits and traditions in cities among nations through education. In fact, according to Farabi, the city and the government can set the scene for proper education, and as a result, for the emergence of the desirable moral behaviors so far as the city is a virtuous one. Meanwhile, the city can pave the way for the gap between knowledge and moral act when it is a vicious one. The vicious city is a city whose citizens share the same beliefs with the virtuous city inhabitants but they do not act according to those beliefs and their acts are similar to those of the ignorant city inhabitants. The reason can be traced back to the education of the people of the vicious city and its government. In fact, education is the basis for moral acts irrespective of whether they are proper or improper. Of course, it should be mentioned that Farabi also refers to the role of habit, pleasure, weakness of will and weakness in evaluation in the emergence of the gap between knowledge and moral act.
Maryam Samadieh; Majid Mollayousefi
Volume 17, Issue 4 , January 0, , Pages 1-24
Abstract
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Aristotle is the first philosopher who specifically focuses on phronesis or practical wisdom in detail. He has dealt with it in three areas of essence, elements of phronetic act, and phronesis functions. For Aristotle, phronesis was a moral and intellectual virtue and a prerequisite for the prosperity ...
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Aristotle is the first philosopher who specifically focuses on phronesis or practical wisdom in detail. He has dealt with it in three areas of essence, elements of phronetic act, and phronesis functions. For Aristotle, phronesis was a moral and intellectual virtue and a prerequisite for the prosperity of every individual and community. In his elaboration of the ontological position of phronesis, Aristotle differentiates it from other intellectual virtues such as episteme, techne, intuitive intellect, and Sophia. He argues that these last three items have to do with theory, while phronesis is about praxis and practice. He also differentiates between phronesis and Techne. Although techne, like phronesis, is about practice, practice in techne is of poiesis and construction nature. Phronesis, on the other hand, is a comprehensive and applied type of knowledge that not only dictates the daily activities, but also utilizes knowledge as a guide and a calculator. Moreover, what is referred to as an action in phronesis encompasses a variety of elements like perceiving the goal, desire, rational deliberation and prohairesis or rational choice. Aristotle also believes that phronesis gives a valuable framework for leading man’s life.