چکیده:
Muslim philosophers regard the intellect or the rational soul as the constituent of the nature of men which is what distinguishes humans from other creatures. The intellect has two major powers: the power to know and the power to act. In this paper I will deal with the role of the intellect in happiness and its degrees on the basis of the degrees of the soul’s rational faculty. According to Ibn Sina، the happiness and atrocity of humans in the afterlife depends on the theoretical and practical position of the rational soul and since the immortal happiness and atrocity depend on the theoretical condition of the intellect، there will be two main groups of people: those who have achieved the theoretical perfection of the intellect (thus enjoy happiness)، and those who do not enjoy such a perfection (thus in atrocity). Therefore، Ibn Sina merely emphasizes on the spiritual and intellectual immortality and believes that bodily characters do not bring about any changes in the essence of the rational soul.
خلاصه ماشینی:
Intellectual Character and Eternal Felicity; Avicenna's View on the Role of Reason in the Realm of Action regarding Afterlife Felicity Amir Divani* Abstract Muslim sages consider reason or the rational soul to be the constituent of human truth and essence.
According to Avicenna, the felicity and misery of humans in the world after death depend on the strength of the rational soul or reason in two realms: knowledge and action.
However, in life, at this juncture, the rational soul, in which the rulings of the body have firmly permeated and infiltrated in the material world—in such a way that it has essentially created a bodily rational soul—faces intense suffering and pain from two sides; first, that (according to the fourth principle, number 5) due to the removal of the obstacle to the rational soul's awareness of its perfections and specific characteristics, namely its companionship with the body and its governance, and the state of the body over it, the neglect of these perfections and blessings is removed, and it realizes its longing for intellectual happiness and the pleasures derived from it, because it sees itself as eager and worthy of being present among beings that are pure good, possess a transcendent existence, are immersed in, and are the strongest of goods and pleasures, but it has lost the possibility of attaining this position.
In summary, the happiness and misery of humans in the world after death depend on the state of the rational soul or the intellect in the two capacities of knowledge and action.
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