“The self” is one of the most fundamental concepts that we have encountered since childhood, but we are rarely familiar with its true meaning. What we currently recognize as ‘self’ is almost equivalent to the behavioral and moral characteristics of humans, which differ greatly from our “true self.” However, it is mistakenly presented to us in the framework of the basics of humanology. In fact, the true self has unique characteristics that are the same among all individuals. For example, unlike our personality traits that may change over time, it is not related to being male or female, young or old, or our education and social status. At the same time, it is so important that it influences our viewpoint about the world and can even completely change it. It is a criterion based on which we make choices, regulate our thoughts and behaviors, and even shape our relationships.
Naturally, to know ourselves, we have no choice but to try to know the basics of humanology. We need to arrive at a precise definition of the human being and know the truth and various dimensions of our existence. However, what stands out to us in these inquiries are the definitions that modern and postmodern approaches to humanology present about the human being. Some of these schools of humanology view the modern human as a new individual who only accepts things that fit within the framework of his intellect and experience. Others even do not consider the human intellect competent for recognition and decision-making, giving the control of our life to instincts and pleasures. However, Islamic philosophy has a different perspective on the human being. In the course of knowing the basics of humanology, it does not limit itself. It resorts to the intellect and when there are matters which cannot be understood by the intellect, it uses divine teachings to illuminate the path.