چکیده:
One of the first concerns of the thinkers was to know the human. Muslim thinkers also have had a great deal of effort to offer a comprehensive theory and viewpoint about the human. This article is a secondary study about the patterns of Muslim thinkers to know the human and it compares the Ṣadrian pattern with the Neoṣadrian one. It does not aim at judging the content of these patterns; it investigates the principles of the structural turn of Neoṣadrians in the contemporary Islamic studies. Ṣadrian anthropology is of the kind of philosophical psychology, though it has many differences with earlier philosophical viewpoints. Although contemporary Shī‗a thinkers are completely influenced by the Ṣadrian theosophy in their ontology and theology, they are faced with a revolutionary change of content and structure in the issue of human which shows an anthropological turn. Both the subject of matter and the principles and theorems are developed in this turn. The root of this turn is the attention of the Neoṣadrian to the philosophy of humanities and the anthropological basics of behavioral and social sciences. In the second part, the essential teachings of Islam about the human as the Islamic anthropology principles and in the third part, the theoretical principles of contemporary anthropology are investigated.
خلاصه ماشینی:
Necessities of Islamic anthropology To Muslim thinkers, especially Neoṣadrians, the best way to know the human is a combinatory pattern of tradition, reason, experience, and intuition and the yardstick in cases of disagreement is the reliance on necessary teachings and revealed texts, because the reality of the human is like a book that is in need of explanation and the interpreter of this book cannot be anybody except its writer, i.
Although this theory is not that much stipulated, it constitutes the main part of ―human ontology‖ in Neoṣadrian thinking, (2) the theory of natural disposition in which philosophical, mystical, and qur‘anic roots are way intertwined and Neoṣadrians talk much about natural perceptions, tendencies, and insights, though they have not been made completely coherent and refined, and (3) it is the theory of arbitraries which is introduced by Allāmah Ṭabāṭabā‘ī and has a huge capacity to analyze human acts, but its application generally has received attention in the philosophy of ethics.
Theory of corporeal creation of self Although the discussions of philosophical psychology have their roots in the works of Aristotle, they have got a new face in the thoughts of Ibn Sīnā and Mullā Ṣadrā.
In addition to the theory of corporeal creation of self which is a theory with an origin of philosophical anthropology, two macro theories of natural disposition and arbitraries also are used for human understanding and Islamic teachings about the human whose origins are not philosophical psychology.