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<ArticleSet>
<Article>
<Journal>
				<PublisherName>پژوهشگاه حوزه و دانشگاه</PublisherName>
				<JournalTitle>روش شناسی علوم انسانی</JournalTitle>
				<Issn>1608-7070</Issn>
				<Volume>2</Volume>
				<Issue>9</Issue>
				<PubDate PubStatus="epublish">
					<Year>1997</Year>
					<Month>02</Month>
					<Day>19</Day>
				</PubDate>
			</Journal>
<ArticleTitle>The Science of man and Innate Nature.</ArticleTitle>
<VernacularTitle>انسانشناسى فطرى</VernacularTitle>
			<FirstPage>5</FirstPage>
			<LastPage>10</LastPage>
			<ELocationID EIdType="pii">788</ELocationID>
			
			
			<Language>FA</Language>
<AuthorList>
<Author>
					<FirstName>عبدالله </FirstName>
					<LastName>جوادى آملى</LastName>
<Affiliation>مدرس حوزه علمیه قـم</Affiliation>

</Author>
</AuthorList>
				<PublicationType>Journal Article</PublicationType>
			<History>
				<PubDate PubStatus="received">
					<Year>2015</Year>
					<Month>06</Month>
					<Day>15</Day>
				</PubDate>
			</History>
		<Abstract>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.</Abstract>
			<OtherAbstract Language="FA">.</OtherAbstract>
</Article>
</ArticleSet>
