محمدمهدی گرجیان عربی

SUBJECT & OBJECTIVES: This research evaluates and critiques the philosophical foundations of Bourdieu’s theory of Cultural Capital through the lens of Allameh Tabataba'i. Therefore, the goal is to examine the fundamental concepts and their interrelationships. METHOD & FINDING: Conducting a documentary study of the development of Cultural Capital theory and its dimensions in Bourdieu’s works, the basic concepts are first explained concerning the term cultural capital and then evaluated from the perspective of Tabataba'i’s philosophical foundations. CONCLUSION: Prior research conducted in the West has shown that the concept of Cultural Capital has been revised in each period according to the societal conditions of the time and place. However, domestic research has often used the concept of Cultural Capital in a format similar to Bourdieu’s framework, without revision, and without taking into account local cultural foundations. The article argues that Cultural Capital represents the possession of human-divine capital, a concern that Bourdieu’s literature does not address but deserves critical attention. By considering Tabataba'i’s divine philosophical foundations including his theory of contingents, a reinterpretation of Bourdieu’s theory of Cultural Capital takes on a new and native character. By removing certain philosophical underpinnings of Bourdieu, this theory can present a novel manifestation about the stability of thought in the realm of culture.

SUBJECT AND OBJECTIVES : The division of existence into Independent and Copulative beings is one of the initiatives of Mulla Sadra, and according to him, Independent Existence is the existence that does not depend on any substantiality. Conversely, Copulative Existence is the existence that is nothing but a dependent being with a sheer relationship to an Independent Existence. The discussion of the reality of existence in transcendent wisdom is not only a conceptual discussion; But its main discussion is concrete, which looks at the quality of the relationship between effect and the cause of its existence. Analysis of the reality of an effect, like other philosophical concepts, plays an essential role in explaining some theological, philosophical, mystical and ethical issues. METHOD AND FINDING : This research, using analytical-descriptive method, has been done with the aim of investigating and analysing the outcomes of believing in the reality of copulative existence in divine ethics. In order to achieve the mentioned goal, the investigation of the reality, foundations of the Copulative Existence of an effect and the teleology of ethics as the basic subject were stated. CONCLUSION : The influence of the Copulative Existence on the issues of divine ethics, such as perseverance in the state of submissiveness, drowning in true love, learning the highest stage of gratitude, reaching the peak of fear and hope, the state of supplication, were among other achievements of this research. Therefore, believe in the copulative existence of an effect is an important precursor to explain divine ethics.

SUBJECT AND OBJECTIVES : New spiritualities (New Age) have a special and new view on the human and its place in the universe, leading to certain anthropology bases. Among these bases is perfectionism (spiritual and biological). Both Chopra and Mulla Sadra have discussed various issues on spiritual perfectionism. According to Mulla Sadra’s views, this research seeks to answer the question: What are the objections to Deepak Chopra’s spiritual perfectionism? METHOD AND FINDING : The method is theoretical and it is library research. The study finding is presented under the titles the nature of spiritual perfection, end of spiritual perfection, ways, and obstacles of spiritual perfection. All these titles are explained according to Chopra, and Mulla Sadra separately, and in a comparative way finally. CONCLUSION : The result of the study and analysis of Chopra and Mulla Sadra’s views, based on their works, is that although there are similarities between their views, Sadra’s perfectionism is in the direction of attainment of Almighty God. All the ways and obstacles of perfection discussed by him will help the wayfarer in his wayfaring. In contrast, Chopra’s perfection is not completely divine and is more biological and looks mainly for inner calmness and solving worldly human problems.