پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Model Man from Islamic and Psychological Perspectives
انسـان کامـل (مطلوب) از دیـدگـاه اسـلام و روانشناسى
1
2
746
FA
مسعود
اذربایجانی
عضو دفتر همکارى حوزه و دانشگاه
Journal Article
2015
06
08
The Model man is by definition that one who is above normal man and below the perfect one (described as the ultimate level of humanity) such that talked about in Islamic mysticism.
Concerning the model man, the views of Alport, Forum, Rogers, Jung and Frankle are quoted. Maslow's formulations are also taken into account and criticized. In Islam, the model man is the believer one. Then the attributes and characters of the believer is extracted from the Quranic verses and the hadiths of the Imams. There are four levels as follows with the attention to Salvator Maddi's definition:
1. The Core of Personality with respect to tendencies and attributes.
2. The transaction of this core with outside which determines the life style.
3. Marginal attributes or the smallest acquired units of personality.
4. The developing level of Personality, e.g. actions, thoughts and sensations.
Finally, The Islamic View is compared with that of Psychology concerning Personality.
.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
.
انسان به منزله عامل بحثى تطبیقى درباره نقش پیش فرض ها در روانشناسى
1
3
785
FA
خسرو
باقری
استاد دانشگاه نهران
Journal Article
2015
06
15
Man as doer is a presupposition, based on Islamic sources, which canbe compared with the activistic doer theory of B.F. skinner.
Action in the skinner terminology is based upon causality and observationalism. However, in the Islamic View, action is another Presupposition, can yielld quite different results.
.
<em>نظریه هاى علمى بر بستر پیشفرضهاى دانشمند مى رویند. اجزاى مختلف نظریه ها همچون مفاهیم و مدلها به نحوى با پیشفرضها متناسب و سازگارند. در مقاله حاضر، پیشفرض «انسان به منزله عامل» که بر اساس منابع اسلامى مى توان آن را مبناى تحقیق در روانشناسى قرار داد، مورد بررسى تطبیقى با نظریه عاملى اسکینر قرار گرفته است. کوشیده ایم این نکته را به اثبات برسانیم که عمل در نظریه اسکینر، مبتنى بر پیشفرضهاى معینى است و محصور در حدود اقتضاى این پیشفرضهاست. علّت گرایى و مشاهده گرایى حدود پیشفرضهاى اسکینر را تشکیل مى دهند. عمل در دیدگاه اسلامى، با استناد به مبانى معرفتى، میلى و ارادى، تصویرى متفاوت به دست مى دهد، که اگر به منزله پیشفرض تحقیقهاى روانشناختى قرار گیرد، نتایجى متفاوت به بار خواهد آورد.</em> <br />
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Relation of Various Human Facts with One Another
کیفیت ارتباط ساحت هاى وجود انسان
14
1
786
FA
محمد
بهشتی
دفتر همکارى حوزه و دانشگاه
Journal Article
2015
06
15
There are three questions which have long been disputed over:
1. If man is a complex of soul and body, how was their relations in the beginning of the creation of man?
2. Is the soul - body relation unilateral or bilateral?
3. How is the soul - body relation after death?
To answer the first question, There are four theories as follows:
(i) plato's view of the separation of soul and body. This view is unable to justify the firm human character and soul-body relation.
(ii) Aristotle's view of the soul as an ideaor form of the body. Aristotle's is ambiguous.
(iii) Sheykh al-Ishraq's view of longing relation. He believes that the soul is made up when the body is formed. There is an animal soul between the rational soul and body. This view is also ambiguous.
(iv) Mulla Sadra's view of soul - body unity relation. He believes that soul is made up along side the evolutionary relation of material, the substential motion. Based upon Islamic sources, body takes in soul in one of its evolutionary stages.
Concerning the second question, religious theosophers believe in the bilateral relation. And, as for the third one, Muslim philosophers regard soul as eternal basing their arguments on the Divine Lows.
..
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
Human Evolution: An Islamic View Compared with Maslow's Theory.
تکامل انسان مقایسه یک نظریه اسلامى با نظریه اى در روانشناسى انسانگرا
3
5
787
FA
محمد محسن
جلالی تهرانی
استاد دانشگاه فردوسى مشهد
Journal Article
2015
06
15
Maslow regards the human evolution as self-actualization in which he tries to make a compromise between science and religion through an empirical method. However, he faces two contraditons in this regard: he accepts metaphysics as an objective in evolution, which based on empiricism he denies it, and he accepts the limitedness of the world of existence.
Ayatollah Hosseini Tehrani holds an Islamic view in which human evolution is by no means extraordinary; it is in fact an invitation to which everybody is called upon. The human way of evolution is not love for himself but for the Almighty, the real beloved. In this theory, man's motivations to Being rise in himself.
ایده تکامل انسان، از دیرباز همواره مورد علاقه جوامع انسانى بوده است. انسان همزمان با تلاش جهت فهم و شناخت خویشتن، همواره در پى پاسخ به سؤالات مختلفى از این قبیل بوده است که انسان چگونه عمل مى کند؟ چه انگیزه هایى وى را وادار به حرکت مى کند؟ و چه اهدافى را در سر پرورانده و دنبال مى کند؟ از میان این سؤالات، از جالبترین و جذابترین سؤالها این است که کاملترین انسان کیست؟ به همان نسبت که انسان، همواره رؤیاى کمال دنیاى خویش را در سر داشته، رؤیاى کمال خویشتن را نیز مى پرورانده است، تا به بالاترین درجه رشد و کمال انسانى دست یابد. <br />رسیدن به کمال، مستلزم الگو و روش خاصى است. انسان، از قدیم الایام براى پیدا کردن الگو و روشى که با آن بتواند زندگى کرده، با دیگران و پدیده هاى عالم روابط متقابلى داشته باشد و از طریق آن به رشد و کمال دست یابد، به مذهب روى آورده است. با این وجود، جوامع مدرن نسبت به مذهب دیدى تحقیر آمیز داشته و براى پاسخ به این سؤالات و کسب اطلاعات، به آنچه که علوم انسانى نامیده مى شود، روى آورده اند. این نوع نگرش به مذهب، در پیکره دانش بشرى شکاف ایجاد نموده است. شکافى که بسیار اسفبار است و نیاز به بازنگرى دارد. <br />هدف این مقاله این است که حوزه مشترکى راجع به کمال انسان به وجود آورد. از دیدگاه روانشناسى نظریات انسانگرایانه «ابراهام مزلو» در مورد «خود شکوفایى» مورد بررسى قرار خواهد گرفت، همچنین از دیدگاههاى اسلامى، نظریه مرحوم سید محمدحسین حسینى طهرانى مورد ارزیابى قرار خواهد گرفت. در این ارزیابى، نظرات مشترک، مشخص شده و سوء تعبیرها رفع خواهد گردید; همچنین نظرات مخالف این دو مکتب که جاى بحث و گفتگو دارند، مورد بررسى قرار خواهد گرفت.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Science of man and Innate Nature.
انسانشناسى فطرى
5
10
788
FA
عبدالله
جوادى آملى
مدرس حوزه علمیه قـم
Journal Article
2015
06
15
All Phenomena are studied in a rational, empirical, intuitive, or scripture-based method, and the science of man is no exception to the rule. Innateness does not mean being self - evident, nor does it imply correspondence with the structure of the whole being, nor does it mean that its findings are in accord with the proof. It means that there is some sort of intuitive knowledge and the Almighty is intuitively put in him, hence he has intuitive knowledge of Him, both intendencies and views. To study the human being can not be carried out through mere philosophy, empiricism, or mysticism, rather in all these there are ways to this and which complete other.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
Innate Nature and Personality
فطرت و شخصیت
43
48
789
FA
علیمحمد
حاضری
استاد دانشگاه تربیت مدرس
Journal Article
2015
06
15
The question of Personality is basically addressed to the diterminent factor which everybody is affected by Vis' - a - Vis others. Personality depends upon environment, heredity and age. The focus of the discussion is the question: How Personality under the factors mentioned above can be in harmony with the innate nature and its potential or active, constant structure?
There are three views with regard to human innate nature: (i) tendency toward good, (ii) tendency to ward evil, and (iii) a complex of good and evil. The Proponents of (i) always come up with positive figure, Once solved the personality equation. The Proponets of (ii) get quite opposite results with respect to (i), and in the (iii), the determinent factors are those at work in this bilateral equation, hence excluding the role of innate nature.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
Can the Science of Man Be Objective?
آیا انسانشناسى مى تواند عینى باشد؟
57
60
790
FA
غلامعلی
حدادعادل
رئیس فرهنگستان ادب و زبان فارسى
Journal Article
2015
06
15
.
Objective knowlege is characterized by the separation of the one knows something(s) from the thing(s) known. Can this condition be satisfied in the science of man (anthropology)? In a sense, anthropology (The science of many) maybe divided up to two sections: Self - knowledge, and knowledge of others. In self - knowledge, there is a relation between the person who knows, the thing known, and the knowledge; this is because of the knowledge by presence. It cannot be said that self-Knowledge is a result of knowing on external, objective reality, rather everything stems from the inside of the person.
On the other hand, in knowing the others, granted that an objective phenomenon is under consideration, not every body can ignore himself when he is to judge others. It follows that the science of man is not objective, neither in knowing onself nor in knowing others.
Another reason that prompts us not to accept objective anthropology as practiced in objective natural science is that of the difference between the nature of the mankind and the nature of other phenomena. Objective anthropology can be crystalized only when all facets of the mankind are taken into consideration and the differences are best minimized.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The most Significant Anthropological presupposition in economics.
مهمترین پیشفرض انسانشناختى علم اقتصاد
1
2
791
FA
محمدحسین
کرمی
عضو دفتر همکارى حوزه و دانشگاه
Journal Article
2015
06
15
The most significant presupposition about The science of man in economics is that human beings are of rational behaviour, i,e. carried out with clear reasons and anticipation. Economists also define rationality and provide certain classifications. Rationality demands a Practical model, hence they come up with models which they hold that most people accord to that pattern.
The most prevalent ones of the patterns are: (1) maximum of Personal benefits, (2) internal consistency, and (3) satisfaction.
The current rational model of economics Perse is that of following maximum Personal benefits. In this modle emphasis is laid on his gainings in this world. Since the main objective for the people of a religious community is gaining profits in the world, here after, this model does not fit such a religious community; it is rather suitable for capitalistic and/or secular communities.
In other words, religious community should make up another kind of economics for itself.
.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
.
رابطه نفس و بدن
75
76
792
FA
محمد
غروی
عضو دفتر همکارى حوزه و دانشگاه
Journal Article
2015
06
15
.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Concept and Scope of the Dependence of Sciences on The Science of Man
انسانشناسى و چند پرسش
75
76
793
FA
مصطفی
ملکیان
استاد حوزه و دانشگاه
Journal Article
2015
06
15
The first issue is that what is meant by the science of man upon which other sciences depend. There are two points to consider: (1) The science of man is different from self knowledge as heldby Socrates and existentialists, and (2) which facets of the mankind is his reality?
Proofs for the existence of each of the facets, e.g. soul, body, mind, etc. constitutes a branch of our knowledg of the mankind, yet they do not sender a perfect cognition. To solve the problem, the basis of the discussion should be clarified.
The other issue is that the findings of the present four or five method in science of man are conflicting with one another. Each of which describes only a set features relevant to their limitations, hence one must not to only one of them and ignore the rest. Once the two issues solved, the concept of the dependence of other sciences upon the science of man (anthropology) is clear.
.
.
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Crisis of Contemporary Anthropology (the science of man)
بحران انسانشناسى معاصر
11
11
794
FA
احمد
واعظی
حـوزه علمـیه قـم
Journal Article
2015
06
15
Crisis in a sense refers to the lack of a shared direction in a branch of knowledge and, consequently, the presence of a kind methodological chaos. Max Scheller believes that the mere variation in views does not lead to crisis, but overall agitation and disorder of thoughts have led to the current crisis in anthropology (The science of man)
The crisis of contemporary anthropology are divided up as follows:
1. Scientific anthropology which stems from three main controversies, (i) the adequacy of empirical method to study the mankind, (ii) the understanding of the internal life and human/ meaningful behaviour, and (iii) the methodology of evaluation of theories.
2. philosophical anthropology: philosophical anthropologists'views are not accepted in scientific circles and cause many differences. This is due to the dubiety in the effectiveness of philosophical method in solving anthropological problems. The Fallacies and the lack of a common method to evaluate philosophical views are the results of this crisis.
3. Religious anthropology: In the Judaeo - christian tradition the diversity of those who recorded the Scriptures and the deep inconsistency in the interpretation of them have practically made it impossible to extract any clear conception of the mankind.
In Islam, contrary to Judaism and Christianity, there is no such a critical situation due mainly to the teachings of the prophet Muhammad (salam be upon him) and the Quranic exegeses.
.
<em>نوشتار حاضر، بررسى اجمالى مجموعه فعالیتها و مطالعاتى است که در شاخه هاى مختلف معرفت، راجع به انسان و شناخت ابعاد وجودى او صورت پذیرفته است و هدف آن یافتن پاسخى براى دو پرسش است الف) آیا انسانشناسى معاصر دچار بحران است؟ ب) در صورت وجود بحران، آیا راه حلّى عملى براى خروج از بحران وجود دارد؟ پیش از ورود به بحث لازم است مراد خود را از دو واژه «انسانشناسى» و «بحران» روشن کنیم.</em>
پژوهشگاه حوزه و دانشگاه
روش شناسی علوم انسانی
1608-7070
2
9
1997
02
19
The Innate character of Religion: An Epistemological View.
فطرى بودن دین از دیدگاه معرفت شناسى
12
13
795
FA
سید یحیی
یثربى
استاد دانشگاه تبریز
Journal Article
2015
06
15
Religions may be divided up into two classes: 1. Those whose principles are rational and can be reasonably proved. In such religions the division of intellect from belief, and notions such as sensation, internal experience and the like are of no application.
Islam is one of such religions. The division of intellect from belief, as practiced in christianity, has no place in Islam.
The Term innate in such religions means that the mankind is created in such away that he has tendency to ward the principles of religions. Such principles are niether self_-_evident nor are analogy - based propositions. The reasonable and man can achieve them.
The second class of religions are those which have irrational principles, e.g. Christianity. In them, to justify the irrational principles, intellect and belief are thus divided. Hence, innate is defined merely sensational.
.
..