Mohammad Pezeshgi is an associate professor of Political Pilosophy at the Research center for Political Thought and Sciences in Islamic Sciences and Culture Academy (ISCA) since 2017. He was born in Tehran, Iran in 1967. He received his B.A. and M.A. degrees in Political Science from University of Bagher Al- Olum, Qum in 1994 and 1998, respectively and his Ph.D. degree in Political Science from Islamic Azad University, Tehran in 2010. Pezeshgi also completed his education in Seminary of Qum in 2000. During the 1998- present, he taught at several universities in Tehran and Qum. Pezeshgi specializes in Islamic Political Philosophy, Western Political Theory and Political Methodology and he has written extensively in Persian. I have another profile in academia (www.isca.academia.edu/mohammadpezeshki) Supervisors: ----------
Political Studies Association of the Seminary, 2023
The present study aims to examine the evolution of political philosophy at the Qom Seminary over ... more The present study aims to examine the evolution of political philosophy at the Qom Seminary over the past century. In this regard, efforts have been made to analyze the trajectory of political philosophy from the establishment of the Qom Seminary to the present time. Therefore, the main question of the research is: How has the stream of political philosophy at the Qom Seminary evolved since its inception? The research method is descriptive-analytical, and the results indicate that the emergence of political philosophy as a distinct field of knowledge in the Qom Seminary dates back to the last three decades of the fourteenth century (Hijri calendar) in seminary-university institutions. Over the past thirty years, these educational and research institutions have established one of the few centers of political philosophy in the country, particularly focusing on the introduction and expansion of Islamic era political philosophy in Iran and contemporary political philosophy. Attention to three key points is crucial in the teaching and research of political philosophy: first, the instruction of primary languages of this field; second, familiarity with the principal schools and sources of Western and Islamic political philosophy; and third, the teaching of the latest methods of thinking and reasoning in the realm of political philosophy. By focusing on such aspects of political philosophy, the Qom Seminary can be recognized as one of the scientific-religious centers in the world capable of addressing human issues on a global scale.
Extended Abstract
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of I... more Extended Abstract
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of Islamic philosophy where the foundational concept is "the primacy of existence" (Asālat al-Wujūd). This concept serves as a meta-language for the entire philosophical framework, acting as the underlying principle governing all issues, claims, theories, and arguments within this system. The primary goal of this article is to explain the nature of "political action" in accordance with the meta-language of the primacy of existence. In this existential explanation, it is demonstrated that political action becomes one with the "self" of the actor, and it is this unity of political action with the "self" that gives it meaning. Methods:The method employed in this article is an existential explanation. Existential explanation is a type of philosophical reasoning consistent with the meta-language of the primacy of existence, wherein human phenomena are explained by referring to the ontological characteristics of the individual or collective "self." In this article, based on this explanatory method, the process of political action—from the initial intention of creation by an actor or the collective consensus of political actors to its ultimate realization in human life—is explained based on the inherent needs of these actors. Moreover, the meaning of political action is examined according to the individual intention or collective purpose of the political actor. Results and discussion: The first result of this article is that political action is an institutional action. Therefore, it has three characteristics: stability, continuity and homogeneity. This is because political action, following the intention of the actor or the collective consensus of actors, permeates the individual or collective "self" of the actors. The second result of this article is that from the perspective of the meta-language of the primacy of existence, every political action is considered an "expanded existence" of individual action. By "expanded existence," it is meant that political action, with a singular existence, manifests in the individual actions of all political actors. The plurality of actors and their individual characteristics do not conflict with the existential unity of political action. As a result, in a political interaction, each of the political actors, in addition to their individual existence, has a transpersonal and common existence with other political actors. It is this expanded and shared existence that is the subject of political action, distinguishing it from individual action. Another result of this article is that political action is a meaningful phenomenon from the point of view of the primacy of existence. The meaningfulness of political action lies in uncovering the hidden meaning within it and conveying that meaning to others. Thus, political action, from an existential perspective, is akin to speaking. Just as speaking reveals the hidden meaning in one's mind and communicates it to the mind of the listener, political action, in existential explanation, relates to something real and true, which is the uncovering of the inner intentions of the political actor(s). Conclusions: Political action, due to its stability, continuity, and homogeneity, becomes part of the actor's existence and realizes their existential status. Political action derives its meaning from its connection to the "self" of the actor, obtaining this meaning from individual intentions and collective consensus. Furthermore, collective political interaction among actors leads to the formation of a political identity.
Keywords
Keywords: Hikmaht-e mutaāliyah Transcendent Philosophy Meta-language of primacy of existence Political action Expanded existence Existential explanation
The problem of political and civil institutions for transcendental wisdom is how to explain it in... more The problem of political and civil institutions for transcendental wisdom is how to explain it in a way that is consistent with the ontology of that wisdom. Therefore, the purpose of this article is to explain the aforementioned institutions based on the ontological doctrine of transcendental wisdom. The claim of this article is that the institutions under discussion are derived from the existential truth of "self" and hence it is a meaningful phenomenon and can be explained from an ontological perspective. Against this claim are the theories of social constructionist schools, which believe that political and civil institutions are linguistic and constructed phenomena. To investigate the above claims in this article, the document method and the analysis of transcendental wisdom texts have been used, and the result of this writing is the ontological explanation of the political and civil institution and showing the extension of transcendental wisdom in political science. The achievements of this article can be used in political theorizing and philosophy of political science and philosophy of social sciences.
Keywords: transcendental wisdom, self, political and civil institutions, political science, social constructionism.
The present article deals with a number of the methodological issues in <br />the political... more The present article deals with a number of the methodological issues in <br />the political interpretation of the Holy Qur'an. It seeks to clarify the <br />most prevalent methodological assumptions which are necessary for <br />the political interpretation of the Qur'an. To this end, the article <br />appeals to the means of the "interpretational" methodology and the <br />documentary research method. The article claims that the <br />explanations of the interpreters of the Qur'an about the political <br />subjects follow a number of meta‐commentary assumptions, which <br />have been clarified through the article. The results of this article can <br />facilitate the studies concerning the political interpretation of the <br />Qur'an, methodologies of the sacred texts and the Qur'anic sciences.
International journal of political science, Jan 9, 2019
About whether Islamic philosophy can play a role in the production of humanities? There is a cont... more About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incorporate the teachings of Islamic philosophy into paradigmatic elements for the production of a new type of human science. In the meantime, the ideas emphasize the distinctive features of transcendental wisdom, such as the doctrine of the originality of existence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcendental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from transcendental wisdom. Examine the present claim through reference to the works of transcendental wisdom, and it becomes clear that the teachings of the transcendental wisdom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of establishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.
Abstract
The purpose of this article is to show the continuity of the teachings of transcendent w... more Abstract The purpose of this article is to show the continuity of the teachings of transcendent wisdom in the branch of philosophy of social sciences. This means that this philosophy has the philosophy of social sciences. Unlike some writers. Hence, the present article claims that transcendent wisdom can guide the social sciences as paradigmatic assumptions. The meaning claims that transcendent wisdom is used in the philosophy of the social sciences. In the present article, a philosophical argument based on polemical argument has been used to investigate the above claim, which is common in this type of discussion. The achievement of the present paper is that it can provide paradigmatic elements for the social sciences based on transcendent wisdom. Another achievement of this article is the introduction of the philosophy of Islamic-Iranian social sciences.The achievement of this article for other studies is that it can be used in theorizing in Islamic-Iranian social sciences and explaining the methodology of studies of the Islamic Revolution of Iran.
Keywords Transcendent Wisdom Practical Wisdom Philosophy of Social Sciences Paradigmatic Assumptions Theory-Making in Islamic-Iranian Social Sciences
About whether Islamic philosophy can play a role in the production of humanities? There is a cont... more About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incorporate the teachings of Islamic philosophy into paradigmatic elements for the production of a new type of human science. In the meantime, the ideas emphasize the distinctive features of transcendental wisdom, such as the doctrine of the originality of existence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcendental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from transcendental wisdom. Examine the present claim through reference to the works of transcendental wisdom, and it becomes clear that the teachings of the transcendental wisdom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of establishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.
Abstract
This article aims at presenting the viewpoint of the transcendental philosophy regardin... more Abstract
This article aims at presenting the viewpoint of the transcendental philosophy regarding the political theory. The article claims that, regarding the origin of the political theory, the transcendental theosophy has a paradigmatic view in relation to the common viewpoint of the philosophy of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political transcendental philosophers, have sought to investigate our claim to show that the transcendental philosophy, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the philosophy of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the transcendental philosophy does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in philosophy of the social sciences. Keywords
transcendental philosophy political theory philosophy of social sciences methodology ontology
Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for... more Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Hum...
The current paper aims to identify Islamic political philosophy based on the new challenges in th... more The current paper aims to identify Islamic political philosophy based on the new challenges in the philosophy of social sciences. For this purpose, the method of internal analysis has been used to provide answers to new questions from Islamic philosophy. The paper claims
Political epistemology tells how knowledge about political phenomena is acquired. The article tri... more Political epistemology tells how knowledge about political phenomena is acquired. The article tries to examine the ways of recognizing political phenomenon according to transcendent theosophy. Political phenomena is the concepts, structures, and actions in which those structures are occured. The author claims that political phenomena are constructions modeled on objective and real concepts. In transcendent theosophy, knowledge is obtained when reality is present in the soul. Therefore, the concern of this article is how political phenomena are presented to the soul. Therefore, the method of philosophical analysis is used. One of the results of this article is that the general theory of knowledge is proved in transcendent theosophy. Hence, there is a way to achieve the knowledge, both objective and constructive. One of the important achievements of this article for the philosophy of humanities is that the philosophical foundations of humanities can be built based according to transcendent theosophy. Keywords
Transcendent theosophy Political Epistemology Political Phenomena Philosophy of Humanities
To achieve a common consensus on the Universal Declaration of Human Rights, it is important to se... more To achieve a common consensus on the Universal Declaration of Human Rights, it is important to see how Muslims understand religious freedom. Such a common consensus will result in protecting human dignity and avoiding international conflicts.
Resumo: Para alcançar o consenso sobre a Declaração Universal dos Direitos Humanos, é importante ... more Resumo: Para alcançar o consenso sobre a Declaração Universal dos Direitos Humanos, é importante perceber como os Muçulmanos entendem a liberdade religiosa. Esse consenso resultará em proteger a dignidade humana e evitar conflitos internacionais. Palavras-chaves: liberdade religiosa, Muçulmanos, Direitos Humanos. Abstract: To achieve a common consensus on the Universal Declaration of Human Rights, it is important to see how Muslims understand religious freedom. Such a common consensus will result in protecting human dignity and avoiding international conflicts. Todos têm o direito de liberdade acima de tudo, consciência e religião; esse direito inclui liberdade para mudar sua religião ou crenças e liberdade, seja sozinho ou em comunidade com outros e em público ou privado, para manifestar sua religião ou crença em ensinar, praticar, venerar e observar. (Declaração dos Direitos Humanos, Artigo 18). Introdução: Por que os muçulmanos declararam o conceito de liberdade religiosa islâmica ao invés de aceitar a Declaração Universal dos Direitos Humanos (DUDH)? Como os muçulmanos entenderam o artigo 18 da declaração? Este artigo afirma que há diferenças civilizacionais entre a visão islâmica e a visão 1 Traduzido por Bruna Braga de Noronha
Political Studies Association of the Seminary, 2023
The present study aims to examine the evolution of political philosophy at the Qom Seminary over ... more The present study aims to examine the evolution of political philosophy at the Qom Seminary over the past century. In this regard, efforts have been made to analyze the trajectory of political philosophy from the establishment of the Qom Seminary to the present time. Therefore, the main question of the research is: How has the stream of political philosophy at the Qom Seminary evolved since its inception? The research method is descriptive-analytical, and the results indicate that the emergence of political philosophy as a distinct field of knowledge in the Qom Seminary dates back to the last three decades of the fourteenth century (Hijri calendar) in seminary-university institutions. Over the past thirty years, these educational and research institutions have established one of the few centers of political philosophy in the country, particularly focusing on the introduction and expansion of Islamic era political philosophy in Iran and contemporary political philosophy. Attention to three key points is crucial in the teaching and research of political philosophy: first, the instruction of primary languages of this field; second, familiarity with the principal schools and sources of Western and Islamic political philosophy; and third, the teaching of the latest methods of thinking and reasoning in the realm of political philosophy. By focusing on such aspects of political philosophy, the Qom Seminary can be recognized as one of the scientific-religious centers in the world capable of addressing human issues on a global scale.
Extended Abstract
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of I... more Extended Abstract
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of Islamic philosophy where the foundational concept is "the primacy of existence" (Asālat al-Wujūd). This concept serves as a meta-language for the entire philosophical framework, acting as the underlying principle governing all issues, claims, theories, and arguments within this system. The primary goal of this article is to explain the nature of "political action" in accordance with the meta-language of the primacy of existence. In this existential explanation, it is demonstrated that political action becomes one with the "self" of the actor, and it is this unity of political action with the "self" that gives it meaning. Methods:The method employed in this article is an existential explanation. Existential explanation is a type of philosophical reasoning consistent with the meta-language of the primacy of existence, wherein human phenomena are explained by referring to the ontological characteristics of the individual or collective "self." In this article, based on this explanatory method, the process of political action—from the initial intention of creation by an actor or the collective consensus of political actors to its ultimate realization in human life—is explained based on the inherent needs of these actors. Moreover, the meaning of political action is examined according to the individual intention or collective purpose of the political actor. Results and discussion: The first result of this article is that political action is an institutional action. Therefore, it has three characteristics: stability, continuity and homogeneity. This is because political action, following the intention of the actor or the collective consensus of actors, permeates the individual or collective "self" of the actors. The second result of this article is that from the perspective of the meta-language of the primacy of existence, every political action is considered an "expanded existence" of individual action. By "expanded existence," it is meant that political action, with a singular existence, manifests in the individual actions of all political actors. The plurality of actors and their individual characteristics do not conflict with the existential unity of political action. As a result, in a political interaction, each of the political actors, in addition to their individual existence, has a transpersonal and common existence with other political actors. It is this expanded and shared existence that is the subject of political action, distinguishing it from individual action. Another result of this article is that political action is a meaningful phenomenon from the point of view of the primacy of existence. The meaningfulness of political action lies in uncovering the hidden meaning within it and conveying that meaning to others. Thus, political action, from an existential perspective, is akin to speaking. Just as speaking reveals the hidden meaning in one's mind and communicates it to the mind of the listener, political action, in existential explanation, relates to something real and true, which is the uncovering of the inner intentions of the political actor(s). Conclusions: Political action, due to its stability, continuity, and homogeneity, becomes part of the actor's existence and realizes their existential status. Political action derives its meaning from its connection to the "self" of the actor, obtaining this meaning from individual intentions and collective consensus. Furthermore, collective political interaction among actors leads to the formation of a political identity.
Keywords
Keywords: Hikmaht-e mutaāliyah Transcendent Philosophy Meta-language of primacy of existence Political action Expanded existence Existential explanation
The problem of political and civil institutions for transcendental wisdom is how to explain it in... more The problem of political and civil institutions for transcendental wisdom is how to explain it in a way that is consistent with the ontology of that wisdom. Therefore, the purpose of this article is to explain the aforementioned institutions based on the ontological doctrine of transcendental wisdom. The claim of this article is that the institutions under discussion are derived from the existential truth of "self" and hence it is a meaningful phenomenon and can be explained from an ontological perspective. Against this claim are the theories of social constructionist schools, which believe that political and civil institutions are linguistic and constructed phenomena. To investigate the above claims in this article, the document method and the analysis of transcendental wisdom texts have been used, and the result of this writing is the ontological explanation of the political and civil institution and showing the extension of transcendental wisdom in political science. The achievements of this article can be used in political theorizing and philosophy of political science and philosophy of social sciences.
Keywords: transcendental wisdom, self, political and civil institutions, political science, social constructionism.
The present article deals with a number of the methodological issues in <br />the political... more The present article deals with a number of the methodological issues in <br />the political interpretation of the Holy Qur'an. It seeks to clarify the <br />most prevalent methodological assumptions which are necessary for <br />the political interpretation of the Qur'an. To this end, the article <br />appeals to the means of the "interpretational" methodology and the <br />documentary research method. The article claims that the <br />explanations of the interpreters of the Qur'an about the political <br />subjects follow a number of meta‐commentary assumptions, which <br />have been clarified through the article. The results of this article can <br />facilitate the studies concerning the political interpretation of the <br />Qur'an, methodologies of the sacred texts and the Qur'anic sciences.
International journal of political science, Jan 9, 2019
About whether Islamic philosophy can play a role in the production of humanities? There is a cont... more About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incorporate the teachings of Islamic philosophy into paradigmatic elements for the production of a new type of human science. In the meantime, the ideas emphasize the distinctive features of transcendental wisdom, such as the doctrine of the originality of existence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcendental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from transcendental wisdom. Examine the present claim through reference to the works of transcendental wisdom, and it becomes clear that the teachings of the transcendental wisdom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of establishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.
Abstract
The purpose of this article is to show the continuity of the teachings of transcendent w... more Abstract The purpose of this article is to show the continuity of the teachings of transcendent wisdom in the branch of philosophy of social sciences. This means that this philosophy has the philosophy of social sciences. Unlike some writers. Hence, the present article claims that transcendent wisdom can guide the social sciences as paradigmatic assumptions. The meaning claims that transcendent wisdom is used in the philosophy of the social sciences. In the present article, a philosophical argument based on polemical argument has been used to investigate the above claim, which is common in this type of discussion. The achievement of the present paper is that it can provide paradigmatic elements for the social sciences based on transcendent wisdom. Another achievement of this article is the introduction of the philosophy of Islamic-Iranian social sciences.The achievement of this article for other studies is that it can be used in theorizing in Islamic-Iranian social sciences and explaining the methodology of studies of the Islamic Revolution of Iran.
Keywords Transcendent Wisdom Practical Wisdom Philosophy of Social Sciences Paradigmatic Assumptions Theory-Making in Islamic-Iranian Social Sciences
About whether Islamic philosophy can play a role in the production of humanities? There is a cont... more About whether Islamic philosophy can play a role in the production of humanities? There is a continuum of ideas that, on the one hand, are ideas that have neglected the role of Islamic philosophy in general. And on the other hand, there are ideas that incorporate the teachings of Islamic philosophy into paradigmatic elements for the production of a new type of human science. In the meantime, the ideas emphasize the distinctive features of transcendental wisdom, such as the doctrine of the originality of existence, the unity of existence, the imposition of existence and the essential movement among other branches of Islamic philosophy. But acknowledging the role of transcendental wisdom in directing humanities, it is clear that the teachings of transcendental wisdom do not directly relate to the humanities. The purpose of this paper is to show how the teachings of transcendental wisdom can influence the science of politics. The claim of this writing is that the teachings of transcendental wisdom constitute a series of philosophical models that, through the transposition of the teachings of transcendental wisdom and political science, make it possible for political science to benefit from transcendental wisdom. Examine the present claim through reference to the works of transcendental wisdom, and it becomes clear that the teachings of the transcendental wisdom create philosophical patterns that, in turn, are used as the philosophical foundations of political science. The most important result of this article is the possibility of establishing a science of politics based on the teachings of Transcendent Philosophy. The significance of this achievement for humanities can be used as a structural element in establishing a native paradigm in the humanities.
Abstract
This article aims at presenting the viewpoint of the transcendental philosophy regardin... more Abstract
This article aims at presenting the viewpoint of the transcendental philosophy regarding the political theory. The article claims that, regarding the origin of the political theory, the transcendental theosophy has a paradigmatic view in relation to the common viewpoint of the philosophy of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political transcendental philosophers, have sought to investigate our claim to show that the transcendental philosophy, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the philosophy of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the transcendental philosophy does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in philosophy of the social sciences. Keywords
transcendental philosophy political theory philosophy of social sciences methodology ontology
Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for... more Is it possible to use transcendental theosophy and the fundamental doctrine of Existentialism for the sake of political science? If Philosophy is to be a basis for the guidance of political science, then how is it possible for transcendental theosophy to carry out this crucial task? The present paper aims to explore how political science uses transcendental theosophy’s doctrines. The claims that we cannot utilize transcendental theosophy’s doctrines directly in political science. However, transcendental theosophy can provide philosophical models of political Science. The way of exploring this claim is a documentary method with comparison and contrast. Its results can be utilized to specify how Political Science uses transcendental theosophy, Political Theorizing, and Philosophical Epistemology. The results can be used to specify the relations between knowledge and excellence as well as between theoretical wisdom and practical wisdom. It is useful on the structure of Knowledge in Hum...
The current paper aims to identify Islamic political philosophy based on the new challenges in th... more The current paper aims to identify Islamic political philosophy based on the new challenges in the philosophy of social sciences. For this purpose, the method of internal analysis has been used to provide answers to new questions from Islamic philosophy. The paper claims
Political epistemology tells how knowledge about political phenomena is acquired. The article tri... more Political epistemology tells how knowledge about political phenomena is acquired. The article tries to examine the ways of recognizing political phenomenon according to transcendent theosophy. Political phenomena is the concepts, structures, and actions in which those structures are occured. The author claims that political phenomena are constructions modeled on objective and real concepts. In transcendent theosophy, knowledge is obtained when reality is present in the soul. Therefore, the concern of this article is how political phenomena are presented to the soul. Therefore, the method of philosophical analysis is used. One of the results of this article is that the general theory of knowledge is proved in transcendent theosophy. Hence, there is a way to achieve the knowledge, both objective and constructive. One of the important achievements of this article for the philosophy of humanities is that the philosophical foundations of humanities can be built based according to transcendent theosophy. Keywords
Transcendent theosophy Political Epistemology Political Phenomena Philosophy of Humanities
To achieve a common consensus on the Universal Declaration of Human Rights, it is important to se... more To achieve a common consensus on the Universal Declaration of Human Rights, it is important to see how Muslims understand religious freedom. Such a common consensus will result in protecting human dignity and avoiding international conflicts.
Resumo: Para alcançar o consenso sobre a Declaração Universal dos Direitos Humanos, é importante ... more Resumo: Para alcançar o consenso sobre a Declaração Universal dos Direitos Humanos, é importante perceber como os Muçulmanos entendem a liberdade religiosa. Esse consenso resultará em proteger a dignidade humana e evitar conflitos internacionais. Palavras-chaves: liberdade religiosa, Muçulmanos, Direitos Humanos. Abstract: To achieve a common consensus on the Universal Declaration of Human Rights, it is important to see how Muslims understand religious freedom. Such a common consensus will result in protecting human dignity and avoiding international conflicts. Todos têm o direito de liberdade acima de tudo, consciência e religião; esse direito inclui liberdade para mudar sua religião ou crenças e liberdade, seja sozinho ou em comunidade com outros e em público ou privado, para manifestar sua religião ou crença em ensinar, praticar, venerar e observar. (Declaração dos Direitos Humanos, Artigo 18). Introdução: Por que os muçulmanos declararam o conceito de liberdade religiosa islâmica ao invés de aceitar a Declaração Universal dos Direitos Humanos (DUDH)? Como os muçulmanos entenderam o artigo 18 da declaração? Este artigo afirma que há diferenças civilizacionais entre a visão islâmica e a visão 1 Traduzido por Bruna Braga de Noronha
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Papers by Mohammad Pezeshgi
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of Islamic philosophy where the foundational concept is "the primacy of existence" (Asālat al-Wujūd). This concept serves as a meta-language for the entire philosophical framework, acting as the underlying principle governing all issues, claims, theories, and arguments within this system. The primary goal of this article is to explain the nature of "political action" in accordance with the meta-language of the primacy of existence. In this existential explanation, it is demonstrated that political action becomes one with the "self" of the actor, and it is this unity of political action with the "self" that gives it meaning.
Methods:The method employed in this article is an existential explanation. Existential explanation is a type of philosophical reasoning consistent with the meta-language of the primacy of existence, wherein human phenomena are explained by referring to the ontological characteristics of the individual or collective "self." In this article, based on this explanatory method, the process of political action—from the initial intention of creation by an actor or the collective consensus of political actors to its ultimate realization in human life—is explained based on the inherent needs of these actors. Moreover, the meaning of political action is examined according to the individual intention or collective purpose of the political actor.
Results and discussion: The first result of this article is that political action is an institutional action. Therefore, it has three characteristics: stability, continuity and homogeneity. This is because political action, following the intention of the actor or the collective consensus of actors, permeates the individual or collective "self" of the actors. The second result of this article is that from the perspective of the meta-language of the primacy of existence, every political action is considered an "expanded existence" of individual action. By "expanded existence," it is meant that political action, with a singular existence, manifests in the individual actions of all political actors. The plurality of actors and their individual characteristics do not conflict with the existential unity of political action. As a result, in a political interaction, each of the political actors, in addition to their individual existence, has a transpersonal and common existence with other political actors. It is this expanded and shared existence that is the subject of political action, distinguishing it from individual action. Another result of this article is that political action is a meaningful phenomenon from the point of view of the primacy of existence. The meaningfulness of political action lies in uncovering the hidden meaning within it and conveying that meaning to others. Thus, political action, from an existential perspective, is akin to speaking. Just as speaking reveals the hidden meaning in one's mind and communicates it to the mind of the listener, political action, in existential explanation, relates to something real and true, which is the uncovering of the inner intentions of the political actor(s).
Conclusions: Political action, due to its stability, continuity, and homogeneity, becomes part of the actor's existence and realizes their existential status. Political action derives its meaning from its connection to the "self" of the actor, obtaining this meaning from individual intentions and collective consensus. Furthermore, collective political interaction among actors leads to the formation of a political identity.
Keywords
Keywords: Hikmaht-e mutaāliyah Transcendent Philosophy Meta-language of primacy of existence Political action Expanded existence Existential explanation
Keywords: transcendental wisdom, self, political and civil institutions, political science, social constructionism.
The purpose of this article is to show the continuity of the teachings of transcendent wisdom in the branch of philosophy of social sciences. This means that this philosophy has the philosophy of social sciences. Unlike some writers. Hence, the present article claims that transcendent wisdom can guide the social sciences as paradigmatic assumptions. The meaning claims that transcendent wisdom is used in the philosophy of the social sciences.
In the present article, a philosophical argument based on polemical argument has been used to investigate the above claim, which is common in this type of discussion. The achievement of the present paper is that it can provide paradigmatic elements for the social sciences based on transcendent wisdom. Another achievement of this article is the introduction of the philosophy of Islamic-Iranian social sciences.The achievement of this article for other studies is that it can be used in theorizing in Islamic-Iranian social sciences and explaining the methodology of studies of the Islamic Revolution of Iran.
Keywords
Transcendent Wisdom Practical Wisdom Philosophy of Social Sciences Paradigmatic Assumptions Theory-Making in Islamic-Iranian Social Sciences
This article aims at presenting the viewpoint of the transcendental philosophy regarding the political theory. The article claims that, regarding the origin of the political theory, the transcendental theosophy has a paradigmatic view in relation to the common viewpoint of the philosophy of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political transcendental philosophers, have sought to investigate our claim to show that the transcendental philosophy, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the philosophy of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the transcendental philosophy does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in philosophy of the social sciences.
Keywords
transcendental philosophy political theory philosophy of social sciences methodology ontology
Keywords
Transcendent theosophy Political Epistemology Political Phenomena Philosophy of Humanities
Introduction: hikmaht-e mutaāliyah (Transcendent Philosophy) is a branch of Islamic philosophy where the foundational concept is "the primacy of existence" (Asālat al-Wujūd). This concept serves as a meta-language for the entire philosophical framework, acting as the underlying principle governing all issues, claims, theories, and arguments within this system. The primary goal of this article is to explain the nature of "political action" in accordance with the meta-language of the primacy of existence. In this existential explanation, it is demonstrated that political action becomes one with the "self" of the actor, and it is this unity of political action with the "self" that gives it meaning.
Methods:The method employed in this article is an existential explanation. Existential explanation is a type of philosophical reasoning consistent with the meta-language of the primacy of existence, wherein human phenomena are explained by referring to the ontological characteristics of the individual or collective "self." In this article, based on this explanatory method, the process of political action—from the initial intention of creation by an actor or the collective consensus of political actors to its ultimate realization in human life—is explained based on the inherent needs of these actors. Moreover, the meaning of political action is examined according to the individual intention or collective purpose of the political actor.
Results and discussion: The first result of this article is that political action is an institutional action. Therefore, it has three characteristics: stability, continuity and homogeneity. This is because political action, following the intention of the actor or the collective consensus of actors, permeates the individual or collective "self" of the actors. The second result of this article is that from the perspective of the meta-language of the primacy of existence, every political action is considered an "expanded existence" of individual action. By "expanded existence," it is meant that political action, with a singular existence, manifests in the individual actions of all political actors. The plurality of actors and their individual characteristics do not conflict with the existential unity of political action. As a result, in a political interaction, each of the political actors, in addition to their individual existence, has a transpersonal and common existence with other political actors. It is this expanded and shared existence that is the subject of political action, distinguishing it from individual action. Another result of this article is that political action is a meaningful phenomenon from the point of view of the primacy of existence. The meaningfulness of political action lies in uncovering the hidden meaning within it and conveying that meaning to others. Thus, political action, from an existential perspective, is akin to speaking. Just as speaking reveals the hidden meaning in one's mind and communicates it to the mind of the listener, political action, in existential explanation, relates to something real and true, which is the uncovering of the inner intentions of the political actor(s).
Conclusions: Political action, due to its stability, continuity, and homogeneity, becomes part of the actor's existence and realizes their existential status. Political action derives its meaning from its connection to the "self" of the actor, obtaining this meaning from individual intentions and collective consensus. Furthermore, collective political interaction among actors leads to the formation of a political identity.
Keywords
Keywords: Hikmaht-e mutaāliyah Transcendent Philosophy Meta-language of primacy of existence Political action Expanded existence Existential explanation
Keywords: transcendental wisdom, self, political and civil institutions, political science, social constructionism.
The purpose of this article is to show the continuity of the teachings of transcendent wisdom in the branch of philosophy of social sciences. This means that this philosophy has the philosophy of social sciences. Unlike some writers. Hence, the present article claims that transcendent wisdom can guide the social sciences as paradigmatic assumptions. The meaning claims that transcendent wisdom is used in the philosophy of the social sciences.
In the present article, a philosophical argument based on polemical argument has been used to investigate the above claim, which is common in this type of discussion. The achievement of the present paper is that it can provide paradigmatic elements for the social sciences based on transcendent wisdom. Another achievement of this article is the introduction of the philosophy of Islamic-Iranian social sciences.The achievement of this article for other studies is that it can be used in theorizing in Islamic-Iranian social sciences and explaining the methodology of studies of the Islamic Revolution of Iran.
Keywords
Transcendent Wisdom Practical Wisdom Philosophy of Social Sciences Paradigmatic Assumptions Theory-Making in Islamic-Iranian Social Sciences
This article aims at presenting the viewpoint of the transcendental philosophy regarding the political theory. The article claims that, regarding the origin of the political theory, the transcendental theosophy has a paradigmatic view in relation to the common viewpoint of the philosophy of social sciences. To do so, we have used the documentary method and, by referring to the claims of the political transcendental philosophers, have sought to investigate our claim to show that the transcendental philosophy, unlike what Karl Popper maintains, regards the origin of the theory among the issues related to the philosophy of the social sciences, not a psychological issue. From the findings of this article, we can conclude that the transcendental philosophy does not restrict itself, in constructing the political theory, to just the creative role of the mind. Rather, it considers the role of creative inspirations as well. Accordingly, it considers both constructing the political theory and testing it as one of the methodological issues. Among the achievements of this point, we can refer to the relationship of the logical aspects and ontological aspects of the subjects in philosophy of the social sciences.
Keywords
transcendental philosophy political theory philosophy of social sciences methodology ontology
Keywords
Transcendent theosophy Political Epistemology Political Phenomena Philosophy of Humanities