Practical Wisdom Research

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ابن‌سینا یکی از چهره‌های پرفروغ علمی است که بسی بیش‌تر از قرن خود زیست، عمری کوتاه داشت(۳۷۰ ـ ۴۲۸هـ) اما تبحر او در علوم گوناگون و ارائه آثار متنوع از موسیقی و ریاضیات تا قانون در طب و الهیات و منطق و طبیعات و... همگی وجه تسلط وی بر حکمت نظری و علوم مختلف را نشان می‌دهد، اما این حکیم در قلمرو حکمت عملی نیز نظریاتی بدیع داشته است، آنجا که در کتاب نفیس اشارات و تنبیهات، در فصول آخر به بحث سعادت و بهجت و مقام عارفان می‌پردازد، هم تفکر عمیق وی را در این عرصه نشان می‌دهد و هم روح منزه او را در این ساحت نمایان می‌کند. از طرف دیگر او صرفاً فیلسوفی بنشسته در عزلت خویش و زندگی با کاوش‌های نظری نبود، بلکه در سیاست، دستی داشت و در دربار سلاطین زمان،

Man’s encroachment on environment began after the Second World War. Henceforth, man’s status as the vicegerent of God was substituted with a new status—i.e., domination over the nature—and he established an instrumentalist relationship with his environment; to the extent that he gradually began to manipulate genetic modifications of living organisms.It seems that the current environmental challenges and crises can be rationally tackled and significantly alleviated if the three essential and necessary elements of “morality/ethics, religion, and science” are simultaneously recognized. This paper is concerned with the significance of religion in its bearing on the conservation of nature in traditional societies, and the significance of morality with respect to environment in the contemporary world. Therefore, the pivot of the argument for the problem in the modern era seems to be ethics.

Suhrawardi has revolutionized many philosophical issues, including those related to action by his illuminationist philosophy. His view on the number of principles and the process of acting is similar to other Muslim philosophers, But the illuminationist system makes his idea different. Presential knowledge of self, body, body’s faculties and action, performing simultaneously many actions by the strength of soul, preservation of perceptual forms in the heaven’s soul, imaginable body and action in world of images, manifestation of light in the body and emergence of different faculties, desire and its connection with the light, the necessity of desire toward the world of light and the way to reach it, the explanation of some actions based on the illumination of light, and the illumination or darkening of the society according to the actions of the rulers is some of the effects of Sheikh Eshraq's Illuminationist system on the issues related to action.

There are different opinions about Avicenna s moral theory. Some believe that Avicenna defends the moral theory as a real thing. In return some believe that Avicenna defends the moral theory as a fiction thing. There are some evidence in favor of both opinions in Avicenna s texts.Motahhari believes that Avicenna divides wisdom to practical philosophy and theoretical philosophy according to goal and he doesn t divide wisdom to practical philosophy and theoretical philosophy according to subject. So he counts the practical philosophy as a fiction thing. Motahhari believes that Avicenna is the only one who counts the practical philosophy as a fiction thing Among Muslim philosophers. In my opinion all three claims above are wrong and should be checked

Sharia and practical wisdom value human voluntary actions, and therefore, their proportionality is necessary. This article examines Farabi's point of view on this issue in an analytical-descriptive way. In Farabi's utopia, the true leader of the society is, on the one hand, the divine prophet, and on the other hand, the absolute philosopher. The issues related to the happiness of man, when a proof is inculcated to him in a general way, it is called practical wisdom, and the same things, when they are revealed to him in a partial form, are called nation. Therefore, in terms of essence, practical wisdom and Shariat are the same; However, because the proof of the propositions of the Sharia is expressed in practical wisdom and the Sharia contains the details of the general general propositions mentioned in the practical wisdom, the Sharia is under the practical wisdom, meaning that the general rules of human volitional actions that are expressed in the practical wisdom include Sharia propositions. and there is no possibility of incompatibility between them. At the same time, neither practical wisdom nor Sharia can replace the other, and both are needed to reach happiness.

In his Critique of Practical Reason, Kant talks about the Primacy of practical reason. The question of the primacy of theoretical or practical reason is based on the conflict that occurs between the two reasons, and the idea of the unity of reason. Theoretical and practical reasons are in conflict, because on the one hand, theoretical reason excludes the possibility of knowing the unconditioned. On the other hand, practical reason considers belief in God, the freedom and immortality of the soul as a condition for the possibility of morality, as well as resolving the conflict that arises with the concept of the highest good. In resolving this conflict in a brief statement, Kant considers theoretical reason to be practical in its nature. In this essay, an argument on the practicality of theoretical reason is reconstructed by explaining the concept of doctrinal belief.

یکی از جنبه‌های مغفول در اعتباریات عملی علامه طباطبایی، توجه به پیشینه این نظریه در میان فلاسفه است. برای بررسی این جنبه، با استخراج مولفه‌های این نظریه از دیدگاه علامه و جستجوی آنها در آثار ابن‌سینا، می‌توان به پیشینه این نظریه در آثار ابن‌سینا پی‌برد. مفاهیم و گزاره‌های اعتباری علامه را می‌توان با مفاهیم و گزاره‌های غیر‌حقیقی از نظر ابن سینا مشابه دانست که شامل مفاهیم و قضایای مشهوری جدلی، مقبول خطابی و خیالی شعری هستند. اشتراکات اعتباریات علامه و مفاهیم و گزاره‌های غیر حقیقی به این شرحند: بر اساس نیازهای انسان اعتبار شده‌اند، کاشف از واقع نیستند و بدون نفس‌الامرند، خودشان موجب تکامل انسان نیستند، تنها موجب انگیزش انسان برای انجام فعلند، بر اساس جعل مفاهیم حقیقی برای اشیاء دیگر شکل می‌گیرند و به همین سبب منشأ حقیقی دارند و در نهایت اینکه آنها را عقل عملی، واهمه و متخیله جعل می‌کنند نه عقل نظری.