https://jti.isca.ac.ir/ Theosophia Islamica en daily 1 Wed, 01 Jul 2026 00:00:00 +0330 Wed, 01 Jul 2026 00:00:00 +0330 https://jti.isca.ac.ir/article_80019.html Kant’s political philosophy is a realm of conflict between the traditional order, which is based on nature and its arrangement, and the civic order, which attempts to substitute the general will for the natural order. In fact, Kantian philosophy as a whole still finds itself partially trapped in a form of thought based on a natural-theological order, and consequently, witnesses its penetration into the theory of the state and the political sovereign. Nature, as an impenetrable element and a determinant of the roadmap in politics, manifests itself anew under the concept of the state—a presence that the individual, and even the aggregation of the general will, lacks the power to cast aside. This paper demonstrates the complex and multidimensional character that the term "nature" holds for Kant, analyzes the relationship between the idea of nature and Kant's political idea, and ultimately explains the weakness of Kant's political philosophy as it relates to his theory of nature. https://jti.isca.ac.ir/article_80353.html Beyond its foundational role as an exact science and a practical tool for measurement, mathematics has long served as an essential language for describing the profound order and harmony inherent in the universe. This structural order—manifested through numbers, geometric shapes, and proportional ratios—was historically regarded by philosophers and theologians as a direct reflection of divine wisdom and cosmic design. Utilizing an analytical-comparative methodology based on original historical and philosophical sources, this article thoroughly examines the deep-seated relationship between religion and mathematics across ancient Greece, India, the Islamic world, and Western philosophy. The findings reveal that foundational mathematical concepts—ranging from Pythagorean number mysticism to Al-Khwarizmi's groundbreaking algebra and the sophisticated geometric theories of Khayyam and Tusi—were pursued not merely to solve scientific problems, but as spiritual tools for comprehending divine rationality. Moreover, the insights of contemporary thinkers like Allameh Tabataba'i and Hassanzadeh Amoli demonstrate that this perspective remains vibrant within monotheistic thought today. By adopting a non-teleological framework, this study highlights how differing metaphysical assumptions shaped mathematical interpretations across cultures, ultimately proving that the bond between religion and mathematics is intrinsic, rooted in order, truth, and unity. https://jti.isca.ac.ir/article_80151.html This study constructs a comprehensive epistemological and ontological framework, termed the "Munzur Path of Science," to bridge the conceptual and systemic divide between culture and wisdom, and between ilm (sacred or holistic knowledge) and modern science. Drawing on classical Eastern philosophy and Sufi intellectual heritage, and contemporary systems theory, we outline an eleven-stage lifelong intellectual career that guides the individual toward the paradigm of the Perfected Human (Insān-i Kāmil).We deconstruct this journey through five foundational dimensions of human life: Biography, Bibliography, Biomimicry, Biometric Analysis, and Biopower. Furthermore, this paper addresses the modern technological landscape by positioning Cognitive Power as the ultimate layer of Managerial Competence in the era of pervasive Artificial Intelligence (AI). We argue that Natural Intelligence (NI) must not yield to artificial networks; rather, through rigorous mental cultivation, it must guide and ethicalize technological tools to generate high socioeconomic added value and ensure that human leadership remains sovereign. https://jti.isca.ac.ir/article_79952.html Narrative is not merely a tool for transmitting experience; rather, it constitutes a cognitive, neurocognitive, social, and cultural mechanism through which human beings construct meaning from their world, identity, and embodied experiences. Adopting an interdisciplinary approach and employing a meta-synthesis methodology, the present study examines the relationship among social narratives, episodic memory, mental spaces, embodied meaning, and cognitive governance, while also analyzing the consequences of the unheard narratives of people in forming social depression. The findings demonstrate that narratives emerge from the interaction of neural networks, episodic memory, and conceptualization processes. During the hearing or retelling of narratives, sensory-motor, visual, parietal, and temporal areas of the brain are activated. From this perspective, narrative is not merely the linguistic representation of experience, but rather the neural and mental reconstruction of embodied reality. The article further argues that the gap between the grand narratives of governance and the counter narratives of ordinary people leads to feelings of being unheard, socially forgotten, and deprived of meaning and belonging. Such conditions may foster collective depression, social distrust, and the expansion of cognitive fragmentation within society. Under these circumstances, cognitive governance requires the capacity to hear, analyze, and represent social narratives within policymaking processes.The study subsequently adopts a futures-oriented perspective to investigate emerging trends in the relationship among technology, media, narrative, and governance. The results indicate that, with the expansion of artificial intelligence, algorithmic media, virtual reality, and cognitive big data, narratives will become the primary arena for shaping social perception and governing the mind. Thus, societies lacking mechanisms for “hearing the narratives of the people” will face intensified cognitive polarization, erosion of social capital, crises of meaning, and increased collective psychological disorders. https://jti.isca.ac.ir/article_79481.html Quranic data are generalizable and scientific when expressed in the form of real propositions. Real propositions are divine traditions. Any tradition whose subject is human and whose predicate expresses one of human voluntary actions constitutes a divine tradition within the realm of the humanities. The necessary prerequisite for the formation of Quranic-based humanities is the localization and structuring of these traditions within the domain of the humanities, which has not been accomplished thus far. This article addresses the organization of divine traditions in the branch of educational sciences, which is among the most important branches of the humanities. The purpose of this research is to demonstrate the authority of the Quran in educational sciences. To identify and organize these traditions, the article's strategy relies primarily on extracting the identifying components of educational sciences' data from its definition. Traditions governing voluntary actions constitute first-tier science, while traditions encompassing the philosophy of educational sciences constitute its second-tier science. For the sake of brevity, the data of the philosophy of educational sciences are processed only within those traditions that indicate the foundations, objectives, and methods in educational sciences. The method for determining the identifying components of the data containing divine traditions related to educational sciences is a combination of inductive and deductive methods, external to the implications of the Quran. The research method within the Quranic text is documentary and implication-analytical , which is termed ijtihad in verbal evidence. The method of localizing and organizing the traditions within the first- and second-tier knowledge of educational sciences is deductive, because it is based on identifying components and a model constructed upon those components. The article begins three essential processes of organization by determining the identifying components of educational sciences' traditions and continues with the presentation of a conceptual model for data retrieval. Subsequently, the traditions are concretely organized by determining organization patterns and presenting their conceptual model. The result of the research is the operationalization of organizing the Quranic divine traditions in educational sciences. The innovations of the article are as follows: 1. Determining the identifying components of first- and second-tier knowledge regarding divine traditions in the field of education; 2. Determining the process of organizing divine traditions in the field of educational sciences; 3. Delineating a conceptual model for the process of organizing traditions in educational sciences. https://jti.isca.ac.ir/article_80403.html The issue of religious science is one of the most important epistemological discussions in contemporary Islamic thought, and Ayatollah Misbah Yazdi is among the thinkers who have presented a coherent view regarding its possibility and essence. In some prevailing interpretations of this view, religious science has been sought mainly in the realm of normative sciences, and descriptive and natural sciences have been deemed outside this domain due to their empirical nature. By analytically rereading the works of Ayatollah Misbah Yazdi, the present article attempts to provide a different reading of his view. Based on this rereading, the religiousness of science in his thought is not merely in the sense of the direct presence of religious teachings in the content of scientific propositions, but can also be realized at the level of the metaphysical and epistemological foundations of science. To elucidate this claim, using a descriptive-analytical method, the article shows that in his intellectual system, one can distinguish between two levels of scientific analysis: the level of the descriptive content of sciences and the level of their foundations and explanatory frameworks. Accordingly, although empirical propositions are neutral at the descriptive level in terms of being religious or non-religious, natural sciences can at the level of foundations rest upon divine presuppositions and in this sense fall under the category of religious science. https://jti.isca.ac.ir/article_79953.html In his Shi’a studies, Mohammad Ali Amir-Moezzi has built his historical analyses and reconstructions of early Shi’ism upon a spectrum of Shi’i hadith, narrative, and historical sources. The main issue of this research is a critical examination and evaluation of his sources and citations, assessing their reliability and the methodological coherence of Amir-Moezzi’s research in his utilization of them. Adopting an analytical-critical approach, this study examines the most significant hadith sources cited by Amir-Moezzi, the manner in which he utilizes these sources, and the critical viewpoints raised regarding them. The findings indicate that Amir-Moezzi faces serious problems in source selection, evaluation of traditions, and data analysis, including an extensive reliance on texts with dubious attribution or lacking definitive authenticity, disregard for hadith studies and rijāl (biographical) criteria in evaluating traditions, selective treatment of data, biased translations and interpretations, and references that are inaccurate or inconsistent with primary sources. Furthermore, the results indicate that a portion of his analyses is influenced by esoteric presuppositions and Orientalist approaches, which, in some cases, has led to the imposition of specific readings upon narrative texts. https://jti.isca.ac.ir/article_79997.html One of the divine promises to the prophets in the Quran is the subject of empowerment, which can be generalized to the righteous global government following the reappearance of His Holiness Hujjat. As the ultimate divine government and the conclusion of all other sovereignties, the global government of Imam al-Mahdi  utilizes all available and unknown capacities to overcome anti-truth and truth-evading currents through the state of truth. This research has been conducted using a qualitative content analysis method and library resources, aiming to elucidate rational life beyond the earth and the encompassing nature of the Imamate of Baqiyatullah over them. It appears that the existence of extraterrestrial beings is undeniable, considering the implications of the Quran and the explicit statements of the traditions. On the other hand, according to transmitted traditions, the Imam of the Age)PBUH(, the axis of the universe of possibility , holds responsibility for the guidance and Imamate of all beings in all celestial spheres, both on earth and beyond. Since existential guardianship is the tool and necessity of this global management, through this guardianship, he is able to exert influence across the expanse of the universe and guide affairs; therefore, divine guardianship and administration in the system of creation during the periods of occultation and reappearance rests in his hands. https://jti.isca.ac.ir/article_80402.html The relationship between spirituality and security is one of the foundational issues in the domain of Islamic governance, regarding which various approaches have been presented. Some perspectives do not recognize a relationship between these two categories, some emphasize their mutual influence or synergy, and others consider security as arising solely from material and structural factors. The main problem of this research is to elucidate the nature of the relationship between spirituality and security within the framework of Islamic governance. The present study has been conducted using a descriptive-analytical method based on the study of Islamic sources, verses of the Holy Quran, traditions, and the views of Islamic thinkers. The findings of the research indicate that the relationship between spirituality and security in Islamic governance is of an "illuminationist" (Ishraqi) type; meaning that security is neither a phenomenon independent of spirituality nor merely affected by it, but rather considered as a level of manifestation and social emergence of spirituality. This model is grounded in the ontological, anthropological, epistemological, and teleological foundations of Islam, and its logic follows the chain of "spirituality, faith and piety, secure human, secure society, secure governance, and reassuring security". Accordingly, sustainable security in Islamic governance, more than being the product of power and control mechanisms, is the result of the expansion of faith, piety, justice, and spiritual values at individual, social, and institutional levels. https://jti.isca.ac.ir/article_79996.html Infanticide is a fundamental issue in bioethics and the philosophy of law, one that depends on how “personhood” is defined and on the basis upon which the “right to life” is recognized. The importance of this issue lies in the fact that any redefinition of the concept of personhood may alter the scope of the right to life and the moral and legal protection granted to human beings. This article aims to examine and criticize the view of Alberto Giubilini and Francesca Minerva regarding the permissibility of infanticide. By distinguishing between a “biological human being” and a “moral person,” they argue that newborn infants, like fetuses, lack the characteristics necessary for personhood because they are neither capable of valuing their own existence nor capable of being harmed by being deprived of that existence. They therefore maintain that the reasons used to justify abortion may also be applied to newborn infants. Using an analytical-critical method, the present study examines the philosophical foundations and ethical consequences of this theory and analyzes the arguments for and against it. The findings indicate that the criterion of an “actual person” leads to the denial of the right to life to certain human beings, including infants and individuals with severe intellectual disabilities, and makes human dignity dependent on temporary mental capacities. Moreover, restricting the concept of harm to its conscious experience encounters serious logical and ethical objections. The study concludes that Giubilini and Minerva’s theory lacks sufficient coherence and cannot preserve the connection among equality, dignity, and the right to life. Recognizing the right to life on the basis of intrinsic dignity and membership in humanity therefore provides a more reasonable framework for addressing the issue of infanticide. https://jti.isca.ac.ir/article_80152.html The identity of the human embryo as a human being has become the subject of fundamental challenges in the contemporary era due to remarkable advances in biotechnology. Rooted in the political, economic, and cultural discourses of modern societies, these challenges have reduced the embryo’s identity to such notions as objectification, viewing it merely as biological tissue, a commercial commodity, or a part of the mother’s body lacking independent existence. The present study seeks to reinterpret the identity of the embryo through the theocentric worldview of the Holy Qur’an. Employing a descriptive-analytical approach, it addresses the following fundamental question: What are the essential components of the embryo’s theocentric identity from the perspective of the Qur’an, and how can these components provide both theoretical and practical responses to modern bioethical challenges? The Holy Qur’an elaborates on the stages of embryonic creation in numerous verses. A systematic analysis of these verses reveals a set of enduring principles, including the principle of divine creation, the principle of divine ownership, the principle of purposiveness in creation, the principle of the infusion of the divine spirit, the principle of inherent human dignity, and the principle of the sanctity of human life. Collectively, these principles establish the embryo as an entity possessing an independent identity. The findings demonstrate that these six foundational principles provide a coherent and well-substantiated framework for addressing the contemporary challenge of abortion. https://jti.isca.ac.ir/article_79982.html Background and Objective: In recent decades, the evolution of ethical and legal perspectives related to fetal health has caused traditional, individual-centered approaches to give way to broader concepts such as collective ethics and institutional responsibility. While individual ethics focuses mainly on the duties of the mother or physician, collective ethics redistributes responsibility at the level of policymaking institutions, the health system, and social structures. The present study aims to elucidate the foundations, dimensions, and necessities of this transition and to examine its implications in determining the responsibility of institutions toward fetal health.Method: This study was conducted using a descriptive-analytical approach based on library resources. By analyzing the literature of bioethics and the philosophy of responsibility, the fundamental principles of collective ethics and its position in maternal-fetal health policies were examined, and then the role of various institutions—ranging from the government and legislative bodies to the health system, research, and cultural centers—was analyzed in light of these principles.Findings: The findings indicate that within the framework of collective ethics, fetal health is not merely the responsibility of a single individual (the mother or physician), but rather the result of a systematic interaction among institutional, social, economic, and cultural factors. Therefore, realizing the notion of collective ethics regarding fetal health necessitates coordination among institutions responsible for health, legislation, economy, education, and the media. This perspective emphasizes the necessity of fair policymaking, professional ethics training, cultural development, social support for pregnant mothers, and multi-level ethical oversight.Conclusion: The transition from individual ethics to collective ethics in the realm of fetal health is a strategic necessity in contemporary ethics that can provide the foundation for formulating preventive, fair, humane, and community-interest-based policies. Institutions, especially within the health system, are obligated to move beyond purely individual ethical frameworks and recognize their collective responsibility in safeguarding the health and dignity of the fetus and mother. https://jti.isca.ac.ir/article_80112.html Environmental ethics is an area of ethics that faces two fundamental challenges. On the one hand, moral responsibility in other domains can be explained based on respecting the rights of human beings who possess rights; however, regarding the environment, the object of morality in this domain is human individual or collective behavior toward the environment. The question is: how can an status be established for the environment such that human beings have a moral responsibility toward it? On the other hand, the environmental crisis is essentially a consequence of human arrogance toward nature. This arrogance is rooted in an anthropocentric and dominating worldview, which stems from the notion that God created the heavens and the earth for human utility and dominion, and after creation, placed humanity as the master of all creatures. Islamic mysticism can address these two challenges. On the one hand, by presenting the theory of love for God and, consequently, love for all creation—including nature and the environment—Islamic mysticism teaches humans to love the environment and, just as a lover never harms the beloved, to care for and nurture the environment. On the other hand, by introducing the environment (inanimate nature, plants, and animals) as a manifestation of God, it helps secure the moral status and dignity of the environment. Furthermore, by rejecting the anthropocentrism of creation, Islamic mysticism interprets the station of human vicegerency of God not as ownership of the environment, but as its preservation, considering humans as guardians and responsible stewards of the universe. https://jti.isca.ac.ir/article_80351.html This research examines the ethical challenges of abortion by analyzing the role of fetal conditions—such as gestational age, fetal health, and untreatable abnormalities—in the tension between women's autonomy and fetal rights. The main objective is to clarify how these conditions influence ethical judgments on abortion without focusing solely on Kantian perspectives. This library-analytical study systematically reviews Western philosophical and ethical literature. Data were interpreted using thematic content analysis. Arguments from Kantian ethics—particularly those of Gensler, Hare, Papadaki, and Alvarez-Manninen—are employed as one analytical framework, but the core focus remains on the conceptual tension between women's autonomy and fetal rights, not merely reproducing Kantian theory. Findings indicate that fetal conditions alone cannot serve as a definitive criterion for determining the moral status of the fetus. Instead, these conditions interact complexly with women's autonomy, social responsibility, and the ambiguous boundaries of fetal personhood. Three key argumentative patterns emerged: (1) the fetus as a being with conditional value, (2) women's autonomy as a moral priority, and (3) consequence-based ethics in critical medical circumstances. No absolutist approach can single-handedly resolve the ethical conflict of abortion. Any moral advocacy for the fetus must occur within a dynamic, context-sensitive framework that recognizes the fetus's value while respecting women's autonomy and their real-life circumstances. This analysis can pave the way for revising public discourse and ethical guidelines on abortion. The study concludes that fetal conditions are meaningful only within a broader moral landscape where women's embodied experiences, medical realities, and social responsibilities are also considered. https://jti.isca.ac.ir/article_80356.html This article questions whether a genuine conflict exists between a fetus’s right to life and a woman’s right to bodily control, or whether the perceived conflict stems from unclear concepts and assumptions. At first glance, thinkers like Judith Jarvis Thomson suggest a real tension between these two rights. However, this conflict only arises if one grants the fetus independent moral status. Theorists such as Mary Anne Warren, Peter Singer, and Michael Tooley, who deny such status to the fetus, see no conflict at all.The author also examines theological interpretations of natural law, where the right to life is divinely sourced, and the human body is viewed as a divine trust rather than absolute property. From this perspective, both the fetus’s right to life and the woman’s bodily autonomy are redefined in light of humanity’s relationship with God and the concept of trusteeship.Ultimately, the article argues that most alleged conflicts are merely apparent or an “illusion of conflict,” resolvable by refining the conceptual framework. The research aims to provide a theoretical model for a more precise understanding of the relationship between the right to life and women’s bodily authority in ethical discussions. https://jti.isca.ac.ir/article_80411.html This study examines moral injury as a distinct and central psychological consequence of abortion. Unlike guilt, which focuses on behavioral correction, moral injury is a deeper wound to the conscience that arises from a fundamental conflict between an individual's actions and their internalized moral beliefs. In the context of abortion, this injury occurs when a woman perceives herself as violating deeply held values—such as maternal roles or the protection of life—leading to a rupture in self-integrity. This results not in transient emotions but in persistent existential shame, worthlessness, moral rumination, spiritual isolation, and an inability to self-forgive.The research, conducted through a descriptive-analytical review of moral psychology and psychotherapy literature, highlights two key features of moral injury in abortion: first, it emerges from crossing internalized moral boundaries, distinct from guilt in that it attacks moral identity rather than prompting reparative action; second, it transforms the experience of abortion from simple grief into sustained psychological suffering rooted in perceived self-betrayal.The authors argue that moral injury is often overlooked in clinical diagnoses, yet it lies at the core of many long-term post-abortion disturbances. Recognizing it as an independent construct is essential for effective psychological intervention. Therapeutic approaches should therefore move beyond symptom management and instead focus on meaning reconstruction, restoring the individual's relationship with her conscience, and facilitating a process of moral mourning—enabling the individual to process her loss and moral conflict in a way that fosters healing and integration. https://jti.isca.ac.ir/article_80418.html Monotheistic solitude (al-khalwah al-tawḥīdiyyah) is a foundational pillar of the faithful lifestyle. Extracting this model from Quranic verses elucidates the governing logic of secluding oneself with the Lord within the realm of “Quranic supplications” (munājāt) and identifies its epistemic and psychological components. The present study seeks to investigate how the style of communion with the Divine in Quranic supplications provides an efficacious model of monotheistic solitude based on epistemological and psychological dimensions. Employing a descriptive-analytical approach, the findings demonstrate that from the Quranic perspective, solitude is not passive isolation, but a strategic action aimed at reconstructing human existential dimensions before the Absolute Truth. “Monotheistic solitude” encompasses a spectrum of intertwined styles, each fulfilling a distinct function in the servant’s psycho-spiritual structure. Within a coherent Quranic-narrative framework, these diverse styles of total devotion and detachment (inqiṭāʿ ilā Allāh) include: forty-day spiritual retreat (arbaʿīniyyah) as a ground for receiving revelation, seclusion (ʿuzlah) and spiritual retreat (iʿtikāf) as spaces for returning to the self and countering civilizational turbulence, and nocturnal vigil (tahajjud) as an instrument of spiritual resilience and inner fortitude for fulfilling demanding social responsibilities. At a deeper level, this model is anchored in asceticism (zuhd) and liberation from illusory attachments, culminating through tajrīd (clearing the mind of phenomenal multiplicity) into the station of tafrīd (dedicating the heart exclusively to God and the unity of witnessed reality). Psychologically, these supplicatory styles foster personality coherence, crisis resilience, and the mitigation of existential anxiety. Epistemologically, https://jti.isca.ac.ir/article_80455.html Employing an analytical-comparative method, through a comparison of the concept of the two principles in Chapter Sixteen of the *Škand Gumānīg Wizār* with texts, including the *Bundahišn* and translation of the *Dēnkard*, this article demonstrates that Mardān-Farrōx’s theory represents an attempt to rationalize Mazdean theology and doctrines and to bring them into closer alignment with philosophical traditions of his time. The study examines the arguments by Mardān-Farrōx in the *Škand Gumānīg Wizār* against the infinity of the two principles of good and evil—arguments that are not based on Zoroastrian doctrines, but are articulated in parallel with foundations in Islamic theology (kalām). His argument is grounded in the claim that the two principles of Good and Evil (Ahura Mazdā and Ahriman / Spenta Mainyu and Angra Mainyu), insofar as each falls within the domain of knowledge and cognition, must possess a limit (*wimand*), that is, be finite and defined; whereas that which is infinite cannot be an object of knowledge or cognition. This principle accords with Neoplatonic discussions concerning the simplicity of the First Principle, as well as with the views of Muslim theologians—particularly with respect to the distinction between the Necessary and the Possible, and the limitation of the scope of power with regard to impossibilities. Within this framework, by denying the infinity of both principles, Mardān-Farrōx seeks to transform dualism from a mythologically grounded and philosophically incoherent position into a rational, coherent, and defensible system within the religious debates of the Sasanian period, which were influenced by Neoplatonic philosophy. https://jti.isca.ac.ir/article_80461.html Background & Objective: The understanding of death and eternal life constitutes a cornerstone in the ontological and ethical frameworks of Abrahamic religions. While conventional comparative studies often limit their focus to doctrinal descriptions of eschatology, this study employs a textual-hermeneutic approach to investigate how the concepts of mortality, resurrection, and eternal existence in the Qur’an and the Bible (Old and New Testaments) reconstruct human worldview, psychological serenity, and moral pedagogy. Methods: This qualitative research utilizes a comparative hermeneutic method alongside thematic semantics (drawing upon linguistic foundations such as tawaffī in Islamic exegesis and psuchē/zoē/sheol in Biblical literature). Sacred texts, classical interpretations (e.g., Al-Mizan, Majma‘ al-Bayan, Al-Tawhid), Biblical scriptures, and contemporary existential-philosophical literature are analyzed to extract structural parallels and contextual convergences. Findings: The study reveals that across both traditions, death is not conceptualized as absolute annihilation (‘adam), but as a transitional passage (tawaffī / relocation) preserving personal identity and consciousness. While the Biblical scriptures—particularly the New Testament—focus heavily on Christological redemption and the sudden bodily resurrection, the Qur’anic discourse offers a comprehensive framework connecting barzakh (intermediate state), cosmic accountability (ḥisāb), and existential orientation. Furthermore, both scriptures converge on the pedagogical efficacy of death consciousness: mitigating existential anxiety, restraining materialistic attachment, fostering moral discipline, and instilling hope through eternal telos. Conclusion: Remembering death (dhikr al-mawt), far from inducing morbid despair, serves as a dynamic educational catalyst that grounds human existence in transcendent purpose, offering an integrative existential paradigm for contemporary spiritual crisis.