سید حمیدرضا علوی

SUBJECT & OBJECTIVES: Modern humanity faces various crises such as war, terrorism, environmental problems, immorality, and so on. It seems that cultivating wisdom can help solve these issues. To cultivate wisdom, its dimensions and components must be understood. Since the dimensions and components of wisdom depend on the worldview and culture of each society, it is therefore necessary to refer to sources such as ʿAllāmah Ṭabāṭabāʾī's Tafsīr al-Mīzān, which represents one of the most prominent intellectual currents in the Islamic world, to understand the dimensions and components of wisdom aligned with Islamic culture and contemporary human issues. Consequently, the research aims to identify the dimensions and components of wisdom from ʿAllāmah Ṭabāṭabāʾī's perspective in Tafsīr al-Mīzān. METHOD & FINDING: The statistical population includes all works of ʿAllāmah Ṭabāṭabāʾī, and his Tafsīr al-Mīzān, being his most prominent and prolific work, was selected as the research sample. To conduct this research, the qualitative content analysis method was used, and for data analysis, the three stages of open, axial, and selective coding were employed. Wisdom, from ʿAllāmah Ṭabāṭabāʾī's perspective, includes cognitive (comprising components such as cognitive ability, metacognitive thinking, cognitive openness and flexibility, etc.), religious (comprising components such as knowledgeable religiosity, practical religiosity, mystical relationship with God, etc.), individual (comprising components such as self-cultivation, innate-nature orientation, committed procedure-based pragmatism, etc.), socio-political (comprising components such as society-building, people-orientedness, family-loving, etc.), and economic-biological (comprising components such as earning lawful livelihood and using it correctly, financial management, preserving bodily health) dimensions. CONCLUSION: This research, by presenting the dimensions and components of wisdom from ʿAllāmah Ṭabāṭabāʾī's perspective, has proposed a new and more comprehensive model of wisdom; one that is both aligned with a divine worldview and directly or indirectly addresses the problems of contemporary humans, such as injustice, the crisis of meaning, and others. Furthermore, by adding political, religious, and economic-biological dimensions to the cognitive, individual, and social dimensions found in Western implicit and explicit theories of wisdom, this research contributes to their development. In general, from ʿAllāmah Ṭabāṭabāʾī's perspective, the wise are those who, through cognitive and metacognitive elevation and by acquiring deep and authentic knowledge, become devout and mystical wise individuals; who, through monotheism-oriented elevation in all other realms of life, including individual, social, and economic-biological, achieve prosperity for themselves and society in this world and the hereafter.

SUBJECT & OBJECTIVES: Educational experts have examined the importance of incorporating art and aesthetics into education. They argue that despite the well-documented benefits of art in achieving educational objectives across intellectual, emotional, religious, and ethical domains, its integration into educational settings remains incomplete.  There is a need for extensive research on the effectiveness of artistic and aesthetic approaches in various educational curricula, including medical and higher education. In this regard, the present study aimed to investigate the impact of engagement with art and aesthetics on the intellectual, emotional, religious, and ethical education of artists’ lived experiences.METHOD & FINDING: The current research utilized a qualitative and phenomenological approach, focusing on diverse artists representing various art forms. The participants in this qualitative and phenomenological study were 19 artists from different fields of art in Kerman, a province of Iran, who were chosen via purposive sampling. The data were collected through semi-structured interviews and analyzed with MAXQDA software (version 2021), using Colaizzi’s seven-step method. Artists’ experiences demonstrate that engagement with art and beauty triggers significant transformations in various aspects of life, influencing habits, preferences, modes of expression, and even appearance.  The study shows that education involving art and beauty encourages reflection, thinking, understanding, and hands-on learning. CONCLUSION: Special attention should be paid to the relationship between art and beauty and its influence on formal and informal education. Moreover, the principles of aesthetics should be taken into consideration in curriculum planning and teaching, and classroom methods.

SUBJECT & OBJECTIVES: This study discusses some main approaches in philosophical counseling and explains Ali Ṣafāei Ḥāeri’s approach based on his works. METHOD & FINDING: This fundamental and qualitative study adopted a theoretical descriptive-analytical method. Ali Ṣafāei Ḥāeri’s approach can be called a truth-oriented self-transformation approach based on logical and refined thinking. The difference between his approach and others is that he draws a coherent thought system in which each sub-approach has a specific place. Moreover, he does not consider human life confined to short-term material life.CONCLUSION: In his approach, thinking should be freed from deviations, and human knowledge should start from immediate perceptions by raising fundamental questions. In the right raw materials, deliberation is done, the power of thought makes conclusions, and the results are compared with the power of reasoning and emulation. The power of perfectionism determines the best goals and the best way to reach them while man chooses with his own free will. Using these cognitions, man reaches the correct worldview and understanding based on the truth about human beings, existence, creator, purpose, and role of humans. These bits of knowledge are developed through reminders and exercises, and the philosophical advisor plays his role in all these stages.

Dans le but de déterminer le statut naturel de l’homme et de la femme, la présente étude a recouru à la méthode d’analyse du thème et du concept. C’est pour cette raison que les livres et les articles scientifiques rédigés dans les années qui ont suivi de près la révolution islamique, examinant la création de l’homme et de la femme dans le Saint Coran, la Thora et l’Évangile, ont fait l’objet d’études approfondies. Bien que diverses recherches ont été réalisées en rapport avec le sujet en question, cependant la recherche actuelle présente une certaine singularité par rapport à ces dernières. Les résultats de la présente recherche indiquent que l’homme et la femme partagent certains composants dans leur création tels que la substance de la création, le but de la création, les étapes de la création, les merveilles de la création et autres. Malgré cette similarité, les contenus des versets relatifs à la création énoncent les caractéristiques spécifiques de l’homme et de la femme, et révèlent la singularité et l’indépendance existentielles de ces derniers. De même, après l’analyse du processus de la création de l’être humain dans le Saint Coran (avec un regard particulier sur la bible), la singularité et l’indépendance existentielles de l’homme et de la femme, par rapport à leur similitude, sont attestées dans la source même de la création

SUBJECT AND OBJECTIVES : Those individuals who temporarily experience death, for some reasons, merely experience clinical death that is different from biological death. In the latter one it is not possible for their spirits to return to life while in the clinical death there is a possibility to return to the bodies and the material world. Thus, the present research attempts to explore clinical death incidents as a qualitative phenomenological study. METHOD AND FINDING : Among those who participated in producing the “Life After Life TV Series” of the 2020-2022 seasons, 41 participants were selected and interviewed using the purposeful sampling method. In addition to television interviews, the complementary data were gathered using conducting semi-structured interviews. Implementing Colaizzi’s seven analysis steps, the data were analyzed using MAXQDA, the 2021 version. CONCLUSION : Findings show 14 extracted codes identified as the “the nature of returning to life”. The codes were categorized into four main themes: 1) Negotiation and being convinced, 2) Having a choice and a discretion to return to the body, 3) Asking to return to compensate indemnifications in the world, and 4) Pleading for intercessions. Overall, it is concluded that in comparison to the other world’s experiencers, Iranian experiencers’ cultural factor and their religious beliefs are different from their counterparts in the world.