Anthropology

The main objective of human beings as absolute entities is related to our urge for survival, because in a material sense we are not self-supporting, but completely dependent on what nature offers us. In earlier times survival instincts meant that we lived as hunters, guided by our functional antennas (hunger, thirst, fatigue, sexual feelings, etc.). Today, this activity can be described as economically motivated, basically including everything that can be assumed to be serviceable, so it must therefore be construed very broadly – not merely providing in our primary needs, but everything else that is necessary for this. As our human society becomes more complex and more prosperous, secondary activities to attain the primary necessities of life become more comprehensive. In our present day and age they are even so multi-faceted that we can now expect to be occupied with such activity for perhaps the greatest part of life, possibly even without being truly aware of it on a daily basis.

Herman Philipse considers “religious beliefs, faith and religion [to be] incompatible with science or reason”; he defines religion scientifically and specifically rejects religious doctrine. He describes reason “… as the whole of methods of empirical scientific research and critical discursive thinking as they have evolved in the scientific tradition and will continue to develop in the future” and he defines “… the phenomenon of conscience as a mental organ that can be scientifically explained and that makes the religious explanation superfluous …”. Herman Philipse classifies science as the highest in rank, discards religion and sees philosophy, a rational view of the world, as based solely on the sciences. For his subject, Hans Achterhuis “… primarily cites biologists, ethologists and evolutionary psychologists with a philosophical interest” because “they presently have more to offer [him] than do his immediate colleagues”. Furthermore, “… it will be clear that ethologists and sociobiologists are of the opinion that the violent behaviour of human beings must be understood in part from the point of view of the evolutionary history of the sort ….. most philosophers and anthropologists are not aware of this. Their considerations suggest that violence only entered our world together with humankind”. Achterhuis’s choice is a “historic concept of violence”.

Rural tourism can be defined as a tourism product, which approach accentuates the importance of supply management and marketing activities. As against conventional tourism, rural tourism has certain typical characteristics like; it is experience oriented, the locations are sparsely populated, it is predominantly in natural environment, it meshes with seasonality and local events and is based on preservation of culture, heritage and traditions. Iran is world famous for kind hospitality, friendliness, and a beautiful Landscape and villages. Beautiful historical villages and rural areas, like Gilanian villages have been visited by many foreign and domestic tourists. Definitely, Tourism industry in the villages has positive and negative consequences. Some experts focus on the positive aspects and vice versa. Some experts disagree with this industry and believe that must be prevented rural tourism. The main purpose in this paper is to investigate and Introduction of tourism centers in Gilan villages. The method in this paper is quantities and also action research and tools of data collection is documental, in-depth interview and participate .

In the past tourism was a very special activity and only special people with good social and economic stances could be a part of this activity. These people were mostly some visitors that besides the traveling would record every event and situation carefully, and today this information is available as ethnography findings. But today tourism has turned into business pillar and has a great income for countries with tourist attractions. Generally the entrance of tourists to host communities has some outcomes in that places and they can be analyzed from the perspective of anthropology, tourism, finding such as identifying cultural elements, customs, environmental effects on social and life relationships. Fars province because of having diverse tourist attractions is of the most important tourist attraction and anthropology tourism studies areas, Because of that the main purpose of this paper is to analyze the Fars province tourist attractions with anthropology and to discover the positive and negative cultural-social effects of tourism. The used research method is descriptive and the needed information was gathered using the documentary method (Books, Magazines and the Internet). And in the theoretical framework of this paper the Butler theory was used.

The main purpose of this study is to investigate the anthropology of socio-cultural structures of Kalhor tribe of Kermanshah and its changes and developments as well as tourist attractions of the study area. Therefore, the main issue and question that the researcher seeks to answer is from an anthropological point of view, what is the cultural and social structure and family system, and what changes have taken place in the structures in question in the recent past in Kalhor tribe? It should be mentioned that functionalist theory has been used in this research. The research method of this article from a practical perspective,  is fundamental and in terms of nature, is qualitative and ethnographic. The statistical population of this research consists of all local informants and experts who live in Kermanshah province, especially in Kalhor tribe. In this article, snowball sampling method and the type of theoretical saturation are used and a mixed method is used forcollecting information (documentary-field). The findings of this study indicate that Kermanshah province and especially Kalhor dweller region has many tourist attractions that can be very effective in attracting domestic and foreign tourists, while this tribe has experienced extensive changes throughout its history which are visible in material, behavioral and oral traditions; and also in its socio-cultural structures and family system

SUBJECT AND OBJECTIVES : This article is to explain Machiavelli's view on the criterion of moral action and its evaluation based on the anthropological foundations of Ayatollah Misbah Yazdi. METHOD AND FINDING : The method of this article is descriptive-analytical and the findings of this article are: Machiavelli is a power-oriented philosopher who presented his moral opinions in the form of his political views. He believes that any kind of behavior and action can be used to achieve the goal of human power; But Ayatollah Misbah Yazdi believes, to determine the standard of goodness and ugliness of human actions, one must first gain a correct understanding of man, his existential dimensions, his happiness and misery, his perfection and ultimate goal. CONCLUSION : Machiavelli considers the main goal of life to be human power and considers human actions moral if they enable humans to achieve material power. From his viewpoint, power has inherent value and man can use any means to acquire it. On the other hand, Ayatollah Misbah Yazdi believes in acquiring spiritual and moral life. He believes that the goal does not justifies the means, and to attaining the human power strength, you cannot use any behavior and action to achieve the goals.

The present study aims to explore the mystical and divine thoughts of Imam Khomeini in the field of mystical and prophetic anthropology, and to explain the role of monotheistic education in human nurturing and its effects on society. Imam Khomeini's ideas on contemporary human development were demonstrated during the Islamic Revolution. Therefore, this paper uses a descriptive method to examine and explain the evolutionary path of mystical anthropology from Imam Khomeini's view to clarify the characteristics of human development in his school. Imam Khomeini sought to establish a tangible and profound relationship between Islamic metaphysical ontology, time, history, and society during the Islamic Revolution. By establishing the Islamic Republic system, he achieved such a connection and unity in terms of tangible, external, political, historical aspects. He, as a religious political leader, offer a practical and applicable Quranic anthropology that emphasizes human development in the Islamic Revolution, with an awareness of contemporary human needs and modern and post-modern developments. The Imam has a unique perspective and analysis by knowing the Quranic anthropology and earthly anthropology, linking the fixed innate needs of humans with variable social needs. In this regard, he considers knowledge, nurturing, spiritual and moral education of humans, and self-improvement as a prerequisite for societal transformation and social developments.

The Thing-in-Itself has been contentious issue within Kantian philosophy. Initially, it seems like an unfortunate side-effect of Kant’s distinction between phenomena and noumena. This article deals with this issue in a different manner, attempting to re-situate the Thing-in-Itself within Kantian philosophy, albeit from an anthropological rather than a critical angle. The anthropological works of Kant fully recognize that subjectivity and lived experience, as well as a thoroughgoing cognitive gradualism are necessary to “orient ourselves in thinking”. By reading the importance of the Thing-in-Itself from the anthropological viewpoint of Otto Friedrich Bollnow and the Kyoto School philosophy of Ueda Shizuteru, I argue that in all its negativity, the Thing-in-Itself constitutes the outer expanse of thought. Connecting this exposition with contemporary thinking on actancy and ecology, and following the Romantic tradition represented by Schopenhauer and Schelling, I argue that the Thing-in-Itself can be grasped indirectly and non-conceptually. As such, it constitutes the ground of thought. This insight makes Kant’s initially problematic concept directly relevant for our current ecological predicament, through which we realize the necessity for epistemic humility and embracing the unknown or the noumenal dimension that we cannot conceptually represent.

The experience of our conscience belongs in the same category as feeling, thinking and wanting. However, it has a special aspect, namely the presence of other human beings as absolute entities. The process of experience is concerned with the way to best promote your own interests, with how far you will go in actualising your essential characteristics as an absolute entity. The discussion of our urge for survival shows that we can go quite far in that respect, and that to actualise that urge, there are in fact no boundaries; everything is permitted. The same can be said about actualising our other essential characteristics, but the difference is that our need to do so is perhaps less cogently present; it is not our life, or at least not our continued material existence, that is at stake. Nonetheless, we can and may even choose to go to extremes in this respect and thus to give ourselves priority over others. Respect for the interests of others is based on self-respect, which may lead you to decide to subject your dealings with other people to a set of standards for yourself. Here we enter the area of morals and ethics, to which we can attach a complete moral philosophy and on the basis of a belief, a moral theology. At the end of this road is total love of yourself and others, because you have come to realise that it is the only way that can lead to the fourth essential characteristic of human beings as absolute entities, namely self-fulfilment. You will then have developed in a way that allows you to give yourself and others the scope we need as absolute entities (compassion, solidarity). Self-fulfilment is achieved through self-development, i.e. discovering and honing our gifts and talents and thus finding our own identity (development), a process by which the lives of human beings as absolute entities acquire purpose (the search for meaning). Self-fulfilment is self-actualisation, the state that results from the realisation of the essential characteristics of human beings as absolute entities, and it leads to satisfaction derived from ourselves or our activities, a sense of being satisfied with what we have accomplished.

All theories of political science and international relations are inevitably based on specific ontological foundations that one of the main sub-branches of their ontology is anthropology (history). However, anthropological foundations have been neglected in the evaluation of international relations theories (problem). Therefore, it seems necessary to strengthen the approaches interested in examining the anthropology of international relations theories in view of the conceptual gap in the background of this issue (background and necessity). Therefore, this question can be raised: How can the perception of human nature provide an Islamic basis for rethinking the intellectual approach of the main theoretical approaches in international relations (including realism and liberalism)? (Question). It seems that from the Islamic point of view, any stagnation and dogmatism in the absolute pessimistic or optimistic conception of human nature can be considered as a common weakness of idealism and realism in international relations (hypothesis). This article aims to provide a serious rethinking of the anthropological foundations of these two schools, as two major theoretical approaches in the analysis of international politics (goal). The present paper, within the framework of the non-theoretical approach, emphasizes an Islamic reflection on the anthropological foundations of the idealist and realistic paradigms (method). Understanding the difference between the anthropological foundations of the Islamic approach on the one hand and the realistic and liberal approaches on the other hand can be one of the results of the article (finding).