درخت حوزه‌های تخصصی

Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these foundations has educational effects. The present study discusses the anthropological foundations of self-awareness in dimensions such as insight, orientation, and values, and aims to address the following questions: What are the cognitive foundations of self-awareness in the Quran, and what are their educational functions? What are the orientation foundations of self-awareness in the Quran, and what are their educational functions? What are the values foundations of self-awareness in the Quran, and what are their educational functions? Background Regarding the significant importance of this research, numerous activities have been carried out in the field of psychology with a religious approach, such as the book "Comparative Self-Awareness from the Perspective of Islam and Psychology" by Fatemeh Esfandiari, the book "Self-Awareness" by Samad Shah Mohammadi, the book "Self-Awareness and Self-Management" by Masoud Noorali Zadeh, the book "From Self-Awareness to Self-Knowledge" by Shahrbano Ghahhari, and articles like "The Relationship between Self-Awareness and God-Awareness" by Noorali Zadeh Miyaneji, Bashiri, and Jan Bozorgi in the Psychology and Religion Journal, no.19, article on the effectiveness of teaching self-awareness from the perspective of Islamic teachings on reducing students' psychological pressure by Amir Hossein Mousavi in the Psychology Studies Journal, no. 30, article on self-awareness and its educational functions in improving human social relationships in the Quran and Hadith by Fatemeh Saifali'i in issue 2 of volume 2 of the Journal of Educational Teachings in the Quran and Hadith, and others. However, no work has yet delved into the Quranic foundations that provide a fundamental and root-based look at this issue and its educational effects. It seems that this article may be the first work to address this topic. Methodology In this research, a descriptive-analytical method has been used to evaluate and analyze the main concepts including various dimensions of cognitive human foundations, self-awareness, and their educational effects in detail. This analytical method allows us to delve into a better understanding of the cognitive human foundations in dimensions such as attitude, orientation, values, self-awareness, and their educational effects from the perspective of the Holy Quran. General Research Findings Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations. The dual existence of human from body and soul, human's free will, and purposefulness are among the most important attitude foundations that significantly impact the fulfilling self-awareness and have educational effects such as attention to physical and spiritual dimensions, assisting human in the path of perfection, and enhancing human resilience, patience, and self-esteem. Purposefulness is directly related to self-awareness because without self-awareness, achieving one's goals and ultimate purpose is not possible, and without consideration of the hearafter, reaching the final goal is not achievable. Human nature and pure temperament, awareness of capacities, abilities, and shortcomings are among the most vital orientation cognitive human foundations that have a significant impact on the realization of self-awareness and have educational functions such as awareness of capacities, talents, and shortcomings as the starting point of self-awareness, recognizing capacities and shortcomings leading to strengthening confidence, increasing self-belief, and self-awareness. Human dignity, caliphate, and vicegerency of God are among the crucial values-based cognitive human foundations, each of which has a direct relationship with self-awareness and results in feelings of worthiness, self-esteem, and social status in society. Final Conclusion Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations, each of which has educational effects.

With a comparative textual approach, the present study tries to show how the previous termini technici and concepts have been redefined in Manichaeism, which was able to create celestial angels from certain earthly apostles, prophets, and sages, and why the function of any of the Manichaean figures is not equivalent to the function of their counterparts in other religions. After describing and determining the nature and function of the famous Semitic prophets Jacob and Seth, and the Buddhist sage Arahant, this study tries to find a satisfactory answer to why the Manichaeans considered these originally pre-Manichaean characters as angels. For the first time, the present survey paves the way for the hypothesis and logical speculation that syṭ ʻSeth the angelʼ is the angelic form of šytyl ʻSeth the prophet/ apostleʼ and ʾhryndws ʻArhant the angelʼ is the angelic form of (ʾ)rhnd/t ʻArhant the sageʼ and ultimately proves that the Manichaeans used each of these in two different contexts to refer to the two concepts ʻmessenger, prophet, sageʼ and ʻangelʼ simultaneously, which are two sides of the same coin.

The connection between the soul and the body has always been acknowledged by philosophers, as seeing, hearing, remembering, recalling, thinking, experiencing joy and sadness, and enjoying, while being psychological phenomena, are deeply influenced by the body. Without the nervous, glandular, and muscular effects, these psychological events cannot occur. Similarly, psychological states have a significant impact on the body and human organism, a point often highlighted by psychologists and philosophers. This study, using a descriptive-analytical and comparative method, aims to examine Plato's and Mullā Ṣadrā's views on the soul and its relationship with the body. Based on the findings, Plato makes a distinction between the soul and the body, but believes in their reciprocal influence on one another. He identifies the soul with the essence of humanity and views the body as a foreign entity after death. Mullā Ṣadrā, however, sees the relationship between the soul and the body as a union, where each represents a stage in the existence of a single reality called "human." He believes that the soul and the body mutually affect each other, and in its initial emergence, the soul is corporeal, later reaching the state of abstraction through substantial motion. The soul's attachment to the body is intrinsic, and the soul remains a soul only while connected to the body. Overall, this study shows that although Mullā Ṣadrā has been influenced by Plato in some aspects, he also presents his unique perspectives in this area.