List of Articles حکمت

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  1 - Excellences and Its connection with oneself power from the perspective of Meskoye
   
  Meskoye under the influence of Greece intellectual at first dived excellences in four category (wisdom, virtue, bravery, fairness), and mention them as main excellence. He believes that wisdom is excellence of speech power and by that human understanding God's affairs, More

  Meskoye under the influence of Greece intellectual at first dived excellences in four category (wisdom, virtue, bravery, fairness), and mention them as main excellence. He believes that wisdom is excellence of speech power and by that human understanding God's affairs, and virtue is excellence of sensual power and if human gain this excellence, he will get authority of this power and uses his sensual wishes in a right thought and opinion and will released from enslavement of carnalities. By Meskoye perspective bravery, is excellence of anger power of human oneself, and if this power be under the power of rational power he will gain bravery Excellence and avoiding any fear by doing frightening and macabre affairs. The last main excellence from the perspective of Meskoye is fairness. He reminding that human will gain this excellence if he gained those three previous excellence. Overall both anger and sensual power is obedience of speech power. With a little contemplation in what Saied we will understand that there is a very strong and firm connection between main excellence and oneself power. Wisdom from speech power, virtue and bravery will created from compatibility between these three power Manuscript profile
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  2 - Concept of Salaam (peace) and Peaceful Cooperation in Mulla Hadi Sabzevari’s View Compared to that of Rumi and Hafez
  Mohammad Javad  Sami Mohammad Yousef  Nayeri
  Serenity in the behavior and speech of Hakim Sobzavari is a product of his peaceful thought. The current paper aims at illustrating the effect of the peacefulness and symbiosis of the speaker's behavior. This issue comes from Hakim friendship with Rumi and Hafez. This m More

  Serenity in the behavior and speech of Hakim Sobzavari is a product of his peaceful thought. The current paper aims at illustrating the effect of the peacefulness and symbiosis of the speaker's behavior. This issue comes from Hakim friendship with Rumi and Hafez. This moral and mystical position may not be achieved unless for the experience of various disasters such as diseases, famine, civil war, Bob insurrection, Tbilisi Wars and catastrophic wars of Kerman, the ten-year war with Russia separating the lands of northwest Iran from the country. In this age Sabzevari's wisdom prevails the Qajar era and rationalism dominates militant thoughts. In Hakim view, the fragrance of peace and friendship is a substitute for war and conflict. The argument is that why wise men, poets and mystics are more peaceful than others. This concept is doubled in Hakim thought influenced by Mulla Sadra's transcendent wisdom as well as the poetry of Rumi and Hafez. This paper studies the cooperation of mystics and people using library sources. This move occurs when Hakim Sabzevari wields rationalism in the pursuit of philosophy and adheres to decent ethical behaviors in a time when people of the both conflicting parties seek refuge at Salar Al-dole home. Manuscript profile
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  3 - The Place of Practical Wisdom with Emphasis on Ethics in Avicenna's Philosophy
  mohammadreza asadi  
  Following philosophers preceding him, Avicenna divided wisdom into theoretical and practical categories and recognized the latter as being a sibling of philosophy. He considered its end to be man's perfection and happiness both in the world and in the hereafter. In expl More

  Following philosophers preceding him, Avicenna divided wisdom into theoretical and practical categories and recognized the latter as being a sibling of philosophy. He considered its end to be man's perfection and happiness both in the world and in the hereafter. In explaining theoretical and practical ration, Avicenna considered theoretical ration to be the means of perceiving generalities – no matter generalities which exist or those supposed to have to exist – and practical ration to be at the service of the former and the means of perceiving details pertaining to acts and motives. Therefore, practical wisdom – defined as the knowledge of general truths relating to man's deeds – is derived from theoretical ration, the sources of which are axioms, rumors and reliable experiences and can therefore be verified or denied. Avicenna has addressed practical wisdom in some brief treatises which are not considerable in comparison to his works on theoretical wisdom. However, given these brief discussions beside the sources he explained for practical wisdom, it is fair to say that Avicennan wisdom has something to say in practical wisdom, especially on ethics. Manuscript profile
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  4 - The basics of justice in theoretical and practical wisdom based on Islamic sources
  Amir Hosain Imani Moghaddam Mahdi  Imani Moghaddam abbas khademian
  The purpose of the present research was to prove justice in the creative will and, accordingly, in the legislative will of God. This basic and theoretical research was done by analyzing data from the Holy Quran and Shia hadith sources. By analyzing the data, it was conc More

  The purpose of the present research was to prove justice in the creative will and, accordingly, in the legislative will of God. This basic and theoretical research was done by analyzing data from the Holy Quran and Shia hadith sources. By analyzing the data, it was concluded that whether by rational method or by following the narration, the foundation of theoretical wisdom is based on the understanding of divine justice in development and based on the acceptance of this principle that values and prescriptions return to beings and non-beings. Therefore, the foundation of practical wisdom is based on theoretical wisdom. Therefore, the understanding of how divine justice flows in legislation is based on the understanding of moderation, both in the world of names and the levels of human worlds. On this basis and due to the correspondence of the perfect human being with the universe, a human being who is obliged to guide and lead others should be under the control of reason in perfect moderation of the powers of imagination and illusion and even senses, and no matter how successful he is in this matter. It can extend moderation to families, clans, and civilizations. As a result, the condition of any social reform act will be to accept the necessity of creating a reasonable moderation in youth and youth forces, as the creator of creation has manifested this moderation in his creation verses. Manuscript profile