practical reason

Open Access Article

1 - Kantian ethics from the perspective of martyr Motahari
majid abolghasemzadeh

Kant according to his philosophy of critique and relying on practical reason, achieved a moral order that distinguishes his philosophy of ethics from some other philosophy of ethics. Relying on practical reason and ignoring theoretical reason, deontologism, formalism, More

Kant according to his philosophy of critique and relying on practical reason, achieved a moral order that distinguishes his philosophy of ethics from some other philosophy of ethics. Relying on practical reason and ignoring theoretical reason, deontologism, formalism, absolutism, separation between happiness and perfection, good agent, the priority of morality to religion are some features of Kantian ethics. Professor martyr Motahhari while accurate explaining and analyzing of Kant's ethics philosophy and using the moral system of Islam, has been reviewed and criticized it. At first we will explain a brief principles and basic issues of Kant's ethics in this article and then we will review it from the perspective of martyr Motahhari Manuscript profile

Open Access Article

2 - Fārābī on Rational Training
Fariba Adelzadeh Naeini1 Reza Ali Norouzi Jahanbakhsh Rahmani

Reason enjoys a particular significance and place in Peripatetic philosophy in general and Fārābī’s thought in particular, to the extent that he wrote a particular treatise on reason. Moreover, Fārābī as the founder of Islamic philosophy has an unparalleled place in the More

Reason enjoys a particular significance and place in Peripatetic philosophy in general and Fārābī’s thought in particular, to the extent that he wrote a particular treatise on reason. Moreover, Fārābī as the founder of Islamic philosophy has an unparalleled place in the history of philosophy. Accordingly, to carry out a research on his view concerning reason seems to be very important. The present work aims at exploring rational training based on Fārābī’s theory of reason for which the author has followed an analytic-descriptive method. To this end, the author first treats Fārābī’s view of reason then embarks upon explaining the concept of rational training. According to the findings of this research, rational training in Fārābī is implemented by both practical and theoretical reason. The aim of rational training is to lead man to follow all levels of intellect, ranging from potential intellect to the acquired intellect, in the light of Active Intellect. That is, in the field of rational action and knowledge man should attain intellection; put it in other words, to attain perfect actuality and pure detachment. Manuscript profile

Open Access Article

3 - Objectivity and Representativeness of Propositions in the Practical Philosophies of Kant and Mulla Sadra
Hossein Qasemi

Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged More

Kant, the modern philosopher, believes that the development of Man’s moral life depends on designing a moral system the principles of which are based on reason and objectivity. In this way, it would be free from any kind of subjectivity and personal bias, which damaged the moral system of his period. The only proposition which enjoys these features is the categorical imperative. Now, the problem is how Kant justifies the objectivity and truth of this imperative. Another question is how this problem is answered in Mulla Sadra’s Islamic philosophy. In his Critique of Practical Reason, Kant maintains that practical matters are rooted in the moral law and tries to justify them by resorting to practical reason and the notion of freedom. Although Kant’s discussions in the field of philosophy of ethics proceed in a way to demonstrate nomena and, particularly, freedom, he considers them to be among axioms. This means that the reality of practical reason and freedom only justify the practical possibility of moral experience and other practical fields. In other words, admitting the reality of the intellect and freedom is merely based on belief and faith, consequently, moral propositions are rational rather than cognitional. In Mulla Sadra’s Transcendent Philosophy, practical propositions in individual and social fields are developed based on practical reason while attending to its relationship with theoretical reason. Moreover, the realms of both theory and practice stem from the innermost of the soul and are known through presential knowledge. As a result, all mental and rational perceptions are related to the truth of the good and its grades as an ontological affair. In this way, the objectivity and truth of these propositions are justified not based on certain axioms but by resorting to the possibility of the presential knowledge of the world of fact-itself. In this paper, the writer has tried to discuss the truth and objectivity of propositions in practical philosophy through employing a comparative method and the analysis of the philosophical principles of Kant and Mulla Sadra in order to highlight the importance of the principles of the Transcendent Philosophy. Manuscript profile

Open Access Article

4 - A Semantic Analysis of Theoretical Reason and Practical Reason in the View of Mulla Sadra
Mohammad Javad Zorrieh Mohammad Bidhendi Jafar Shanazari

Given the systematic nature of his philosophy, Mulla Sadra has categorized his semantic study of practical reason and theoretical reason under the theme of philosophical psychology. Following a descriptive-analytic approach, this paper explains his views in the field of More

Given the systematic nature of his philosophy, Mulla Sadra has categorized his semantic study of practical reason and theoretical reason under the theme of philosophical psychology. Following a descriptive-analytic approach, this paper explains his views in the field of semantics of practical and theoretical types of reason and explores their epistemological realms. Mulla Sadra believes that reason is one of the faculties of the rational soul and refers to two theoretical and practical faculties in order to clarify its functions. He maintains that, in spite of their different functions, these two faculties are, in a way, concomitant with each other. Given its role in the perception of universals, theoretical reason provides the basic concepts for morality and ethics, and practical reason perceives particular practical affairs through such basic concepts. By considering theoretical reason as the perceiver of universal concepts, Mulla Sadra introduces it as the origin of the development of two theoretical and practical types of wisdom. Regarding practical reason, neither, like some philosophers, does he consider it to be a purely practical faculty, nor, like some others, does he equate it with theoretical reason in terms of status. Rather, he believes that practical reason is capable of a kind of particular perception along with inference. Manuscript profile

Open Access Article

5 - A Comparative Study of Muṭahharī’s Theory of Fiṭrah and Kant’s Practical Reason
Omid Arjomand Ghasem Kakaie

Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most signifi More

Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most significant theories in Muṭahharī’s philosophical system. He maintains that Man possesses three levels of nature, instinct, and fiṭrah (primordial nature) and also divides fiṭrah itself into two parts: “fiṭrah of knowledge” and “fiṭrah of interest”. Most of Muṭahharī’s innovative ideas, particularly when explaining some topics “such as God, eternity of the soul, and ethics, have been presented in his discussions related to fiṭrah of interest.” On the other hand, as a distinguished and influential philosopher, Kant has criticized metaphysical issues, particularly problems in connection to God, immortality of the soul, and freedom, and transferred them to the realm of “practical reason” from theoretical reason. Muṭahharī’s theory of fiṭrah and, particularly, the discussion of fiṭrī interests and the related issues, such as demonstration of God, immortality of the soul, and ethics, are completely comparable to Kant’s theory of practical reason, specifically the discussion of the essential principles of practical reason, including freedom, eternity of the soul, and God. The purpose of this study is to compare Muṭahharī’s theory of fiṭrah and Kant’s theory of practical reason and to explain their common features, that is, the similarity of infinite perfection with supreme good, the similarity of their methods of demonstrating the eternity and God, and the similarity of their views as to status of philosophy of ethics. The author has followed a descriptive-analytic and comparative approach in order to conduct this study based on the data collected from these two thinkers’ works. Manuscript profile

Open Access Article

6 - Analysis of the concept of theoretical reason and practical reason based on Islamic approach
Nasibeh Nikpoor Narges Keshtiaray hosein vaezi

Theoretical intellect and practical intellect in the context of history in Islam have great value and credibility. According to the Islamic approach and analysis of the thoughts of Islamic philosophers, it is concluded that each of them has addressed this issue from a s More

Theoretical intellect and practical intellect in the context of history in Islam have great value and credibility. According to the Islamic approach and analysis of the thoughts of Islamic philosophers, it is concluded that each of them has addressed this issue from a specific perspective. Therefore, explaining the views of some of these contemporary and non-contemporary Islamic thinkers on theoretical and practical reason is of particular importance. In this article, a descriptive analytical method has been tried to briefly address his thoughts. The results of this article show that they have considered theoretical and practical reason from two perspectives and in this agreement they consider theoretical reason in four levels: monster, queen, actual, and utilitarian. They consider the perception of generalities as one of its functions and divide practical reason into four levels of manifestation, emptying, emptying, and annihilation. . Their differences are in the perception of concepts in general and in particular and the relationship between theoretical and practical reason. Manuscript profile

Open Access Article

7 - Functions of practical reason and explaining the principles of moral practice from the perspective of Allameh Tabatabai
Nasibeh Nikpoor Narges Keshti Arai Seyed Hossein vaezi

The aim of this study was to investigate the function of practical reason from the perspective of Allameh Tabatabai and to formulate the principles of moral practice based on it, using a descriptive-analytical method of qualitative content analysis. He considers theoret More

The aim of this study was to investigate the function of practical reason from the perspective of Allameh Tabatabai and to formulate the principles of moral practice based on it, using a descriptive-analytical method of qualitative content analysis. He considers theoretical intellect as having the function of true perception, distinguishing right from wrong, and the function of practical intellect as credit perception and distinguishing good from evil, and issues rulings related to voluntary actions. In this regard, the research findings indicate that practical intellect has three functions of perception (science), recognition of should and should not, is the ruling to perform action. In the field of perception (science), practical intellect operates with divine inspiration and the construction of credit perception. In the part of discernment, in order to achieve moral goodness, one should use the healthy nature and the divine law, which is the guardian religion, and in the function of the ruling to perform an action, practical intellect with the help of active force and during the stages of need, create inner feeling. Credit perception, giving the relation must (necessity), enthusiasm, will, command to do the action, and finally, by doing the action, pleasure is achieved for human beings. It is a moral act that seeks the pleasure of the hereafter, not the worldly. Manuscript profile

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