چکیده:
Allameh Tabatabai's theory of I'tibārīāt has caused many challenges among thinkers. One of these topics is the study of credit theory in the humanities. Assuming the humanities are I'tibārī, The details in the classification of sciences, the relativity and composition of humanities propositions, as well as the negation of the productive relation between real and credit propositions and the polemics of credit sciences are among the things that are thought to be the essentials of knowing such sciences. The present article has tried to use the library method in collecting information and the descriptive-analytical method in inferring the point of view to examine the above five points in the form of Inequality of the rules of I'tibārīāt perceptions and real perceptions. Explaining Allameh's view on the above cases as well as judging whether or not to accept these requirements are the results of this article. Allameh Tabatabai's theory of I'tibārīāt has caused many challenges among thinkers. It has been claimed that the humanities are equal to the practical and credit sciences in Allameh's view. Assuming the humanities are I'tibārī, the present article intends to explain the requirements of Allameh credit theory in this type of sciences after explaining the concept of credit and humanities. The author of this article uses the library method in collecting information and descriptive-analytical method in inferring the point of view.
خلاصه ماشینی:
C) Conventional in the sense of secondary intelligibles, including logical (concepts whose accident and attribution are both in the mind, such as the universal concept that serves as a description of a human) and philosophical (concepts whose accident is in the mind and whose attribution is in external reality, such as the concept of unity and necessity * The author has criticized this claim in another article titled "Investigating the Conventionality of Human Sciences from the Perspective of Allameh Tabataba'i.
" In this regard, it must be said that historically, the most important and oldest criterion for the distinction of sciences has been the distinction of subject matter; for example, Aristotle (384-322 BC) based on this criterion, divided wisdom and philosophy in the general sense of the word, which included all sciences, into theoretical, practical, and * See the detailed discussion of this topic, which has been published in the article "Investigating the Conventionality of Human Sciences from the Perspective of Allameh Tabataba'i," in the journal Naqd va Nazar.
2) Referring imperatives to nature and instinct: Professor Javadi Amoli, by stating that the goodness of justice and the ugliness of oppression is sometimes raised in theoretical wisdom, such as theology (Ilm al-Kalam), and sometimes in practical wisdom, such as ethics, law, and jurisprudence, believes that the goodness and ugliness raised in theology are based on the perfection of real existence and its deficiency, and the ought and ought-not also based on philosophical necessity and impossibility, rather than conventional obligation and prohibition.
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