philosophical foundations

Contemplation and theoretical reflections on the "tongue under control" and how it operates, or the reasons and factors that prevent humans from exercising control, are among the most important topics studied by Islamic scholars. This research seeks to elucidate the philosophical foundations of "tongue under control" with an emphasis on the viewpoint of Allameh Javadi Amoli, using a descriptive-analytical approach and through a library method and referencing their numerous works. Based on such an approach, Allameh Javadi considers the fundamental factor in "tongue under control" to be the spiritual faculties(habits). The novelty of this research lies in the enumeration and explanation of the philosophical foundations of the discussion. Therefore, by employing Quranic verses and the principles of Sadra'i wisdom, such as substantial motion, bodily manifestation of the soul, and the explanation of the embodiment and manifestation of actions on the Day of Resurrection; he has identified the repetition and continuity of actions and their transformation into "habits" as the fundamental factor in the issue of "tongue under control"; in fact, "tongue" is not in our control, but rather in the control of the "habits" Therefore, if piety governs human actions, humans can to a large extent take control of their tongue in the world and in a wakeful state. However, in the world of dreams, near death, and also on the Day of Resurrection, the "tongue" is under the control of habits and temperaments, not us. 

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.