عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 The Nature of "Society" from the Perspective of Ibn Miskawayh 11 37 FA Zahra Akhondzadeh Jamiat al-Zahra Rouhollah Tohidinia Research Institute of Hawzah and University The question of the nature of "society" (al-ijtimāʿ) is a fundamental issue in social philosophy. The significance of this question stems from the fact that an accurate understanding of human relations and the laying of foundations for the human sciences require the explanation of that very essence which transforms human beings into a coherent civilizational unit. Employing a descriptive-analytical method and focusing on the views of Ibn Miskawayh, the present study explains how society is formed, how it endures, and what its ultimate end is. The findings indicate that from Ibn Miskawayh's perspective, society is a volitional entity and a product of "customary practice" (al-sīrah / al-ruṭbah). The primary origin of the human inclination toward collective life is "natural deficiency" (nuqṣān ṭabʿī) and the quality of "sociability" (uns). However, the reality of society is only realized by transcending natural necessities through a volitional bond. The continuity of society depends on the type of love (maḥabbah) arising from pleasure, benefit, or virtue, which, as the social form of justice, acts as the main adhesive of collective life. Ibn Miskawayh considers the ultimate human end—i.e., worldly and otherworldly happiness—to be contingent upon the structural perfection of society, namely the organic unity (ittihād / taʿāḥud) of its members. From this perspective, the emphasis on "customary practice" portrays a novel agency in contrast to social structures, and virtue-oriented love, as opposed to benefit-oriented love, can offer a model for the analysis of social solidarity.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 Organizational and Managerial Aesthetics through the Lens of Transcendental Wisdom (or Hekmate Motaalieh) 39 73 FA Abolfazl Gaeini Research institute of Hawzah and university Reza Nikbakht Research institute of Hawzah and university  This paper adopts a theoretical-philosophical approach to explain the beautiful and the aesthetic experience from the standpoint of Transcendent Philosophy (Ḥikmat al-Muta‘āliyah) and Islamic mysticism, and to examine their implications for organization and management in the "Conceptual Age." The central research questions are: What is the nature of the aesthetic experience? How can a judgment of beauty be objective (i.e., refer to reality)? What is the role of the knowing subject in this experience? Based on Ṣadrian theological metaphysics, how is the beautiful to be explained, and what consequences does this have for understanding and designing organizations and management? Employing a documentary method and deductive-analytical reasoning, the study first reviews the historical evolution of aesthetics and the transition from instrumental rationality to context-dependent, metaphorical, and meaning-based perspectives in management. It then adopts the ontological and epistemological apparatus of Transcendent Philosophy as an interpretive framework for the beautiful. Within this framework, both the world and the human being are understood as manifestations of the Divine Beautiful Names (al-Asmā’ al-Ḥusnā). The imaginative faculty (al-quwwah al-khayāliyyah) is identified as the proximate agent of beauty and the conduit through which the Names descend and ascend within the social world. The beautiful results from the longitudinal unity (al-waḥdah al-ṭūliyyah) of the intellect (the locus of awareness), the heart (the locus of intuition), and sensory experience. It engenders the sublime feeling, creativity, and the unveiling of the latent Divine Names. On this basis, the organization is formulated as a metaphorical act of the beautiful, and managerial interventions as creative acts. These acts can produce, in the soul’s ascending arc, an organizational sublimity replete with transformation, love, and meaning; or, in the descending arc, reproduce relations of domination and nihilism. The conclusion is that aesthetics is not merely a marginal or taste-related matter within organizations. Rather, it constitutes an ontological and epistemological criterion for assessing the existential quality of organization and management, and provides a framework for redefining culture, leadership, and competitive advantage in the Conceptual Age. The perception of beauty, mediated by sensory experience and the imaginative faculty, suggests work environments that are inspirational, meaningful, and aesthetic—not merely functional—and leaders who do not view the organization as an administrative structure but experience it as a meaningful and transformative mission.

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 Beyond the Logical Machine: Reconceptualizing Agency and Consciousness in Philosophy for Children 75 120 FA Jamile Ghaffarian Yahya ghaedi Hamid Reza Rezazadeh In its classical interpretations, the Philosophy for Children (P4C) program has primarily emphasized the development of formal reasoning skills—an approach that implicitly reduces the child’s mind to an information‑processing system. However, emerging paradigms in the philosophy of mind and the neuroscience of volition highlight the urgent need to reconsider these ontological foundations. Employing an analytical–inferential method, this study examines the ontological validity of phenomenal consciousness and its role in the causal authority of the subject. The central argument is that thinking within the community of inquiry is not merely an algorithmic process but rather the manifestation of the subject’s agency in the face of biological constraints and environmental stimuli. The findings suggest that first‑person consciousness functions as a higher‑level constraint that, through the mechanism of downward causation, reorganizes lower‑level neural activities. Drawing on insights from contemporary philosophy of mind, the study demonstrates how P4C, by introducing a pause in automatic responses, evolves from a logical exercise into a technology for the enhancement of agency—a process through which the subject gains the space necessary to evaluate and construct a narrative identity. This reconceptualization underscores that logical thinking in children is not a mechanical output but a volitional act aimed at overcoming biological inertia and biological determinism while reconstructing subjectivity.

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 The Role of Consensus in Religious Interpretation and Its Functions in Contemporary 123 156 FA Mehrzad Shojaei Mostafa Jafaritaray Dehaqani Javad Lotfi The concept of consensus (ijmāʿ) has historically played a decisive role in Islamic tradition as a foundational source of religious interpretation, norm legitimation, and the organization of social order. However, within the context of contemporary human sciences, the expansion of epistemic pluralism, the diversification of religious interpretations, technological transformations, and shifts in power structures have raised serious questions regarding the validity and effectiveness of consensus. The central challenge addressed in this study is how consensus, despite its historical authority, can continue to function as a credible and problem‑solving mechanism in response to emerging legal, social, and policy‑related issues, while avoiding reduction to a merely formal agreement or an instrument for suppressing pluralism. This article adopts an analytical–comparative approach and employs a conceptual mapping model in Islamic studies, drawing on library‑based research and primary sources from both Imāmī Shīʿa and Sunnī traditions. It seeks to critically examine the theoretical foundations and practical functions of consensus, as well as the opportunities and constraints involved in its revitalization within contemporary human sciences. The analysis proceeds in three stages. First, it revisits the epistemological foundations of consensus in the two traditions and clarifies their implications for the feasibility of consensus under contemporary conditions. Second, through discursive and institutional analysis, it investigates the role of power structures, media, and collective rationality in shaping or undermining consensus. Third, the effectiveness of consensus is assessed using operational indicators such as decision‑making efficiency, conflict reduction, public trust, and adaptability to emerging issues, with particular reference to fields such as contemporary law and social policymaking. The findings demonstrate that consensus can contribute meaningfully to contemporary human sciences only if it is understood as a dynamic, critique‑responsive, and institutionally grounded process—one that integrates critical rationality and elite participation with the normative resources of the Islamic tradition, thereby enabling the production of sustainable knowledge and policy.

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 Toward an Adaptive Framework in the Epistemology of the Cognitive University Based on Transcendent Philosophy (Presenting a Theoretical Framework for the Transformation of the Epistemology of the Cognitive University Based on the Methodological Integration of the Foundations of Transcendent Philosophy) 159 199 FA Hesam al-din Khalatbari Sajjad Mohammadi Veldani Saleh Hasanzadeh Mojtaba Rostami Kia This article presents a comparative analysis of the epistemological foundations of the «Cognitive University» and «Transcendent Theosophy» (Hikmat al-Muta‘aliyah). The Cognitive University, as an interdisciplinary framework, emphasizes concepts such as information processing, embodiment, and cognitive simulation, whereas Transcendent Theosophy, grounded in principles such as presential knowledge, the gradation of being, and the primacy of knowledge, offers a different horizon for understanding cognition and knowledge. The aim of this study is to elucidate and compare the fundamental concepts within these two systems, and to show how the capacities of Transcendent Theosophy can be employed to reinterpret and enrich the epistemological foundations of the Cognitive University. Finally, based on this comparative analysis, the article proposes a framework for dialogue and integration between these two approaches, one that may pave the way for a transformation in the understanding of epistemological anthropology within the context of modern sciences.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 10 4 2025 2 1 The Critique of Positivism in Sociology: An Analysis of Ontological, Epistemological, and Methodological Limitations with Emphasis on Critical Approaches 201 238 FA Mohammad Taghi Sabzehei Amin Roshanpour Positivism, as one of the main theoretical and methodological currents of modern sociology, has been subject to extensive attention and critique since its inception. This approach—emphasizing the imitation of natural sciences, empiricism, and quantification—seeks to provide an objective, law-governed understanding of social phenomena. Nevertheless, its limitations have prompted various philosophical and sociological schools to level fundamental criticisms. The present study, employing documentary and critical analysis methods, categorizes and examines these critiques and strives to reassess the status of positivism in contemporary sociology. The findings indicate that positivism has faced diverse criticisms across ontological, epistemological, and methodological dimensions. Hermeneutics (particularly in Dilthey’s tradition) stresses the distinction between natural and cultural sciences; interpretive sociology (notably Weber’s) focuses on methodological individualism and interpretive explanation; and phenomenology (especially Husserlian) exposes its shortcomings through concepts such as intuitive essence and universal form. The Frankfurt School, by highlighting human agency and the interconnection of values and knowledge, accuses positivism of oversimplification and indifference to the social nature of science, whereas the American critical trend points to its excessive reliance on induction and its theoretical vacuity. Postmodern thought further underscores positivism’s limitations by critiquing concepts such as objective truth, scientific universalism, and integrated rationality. These critiques do not imply the complete abandonment of positivism; rather, they reflect contemporary social sciences’ transition from positivism toward qualitative and critical approaches, seeking deeper, multidimensional, and contextually grounded understandings of social realities through the integration of insights from diverse paradigms.