masoomeh Salari Raad; reza Akari; Mohammad Housein Mahdavinejad; Alireza Ajdar
Volume 4, Issue 1 , January 2015, , Pages 57-76
Abstract
Among the three traditional religious language in Stiver's claims on religious language, Fakhr Razi's approach can be found in the negative method one, because his view in the field of affirmation and knowledge of the divine essence and semantics of some names, qualities and divine acts is based on negative ...
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Among the three traditional religious language in Stiver's claims on religious language, Fakhr Razi's approach can be found in the negative method one, because his view in the field of affirmation and knowledge of the divine essence and semantics of some names, qualities and divine acts is based on negative method. One of the negative approach components to religious language is ineffability, this issue is visible in Razi's approach where, in the area of theology and semantics of some names and divine qualities such as implicit names of Allah, qoddus name, seeing God, the hearing and seeing and some of divine acts, he emphasizes mystical method and Quran 's way. Therefore, in this realm, the human reason is not able to understand some of the divine secrets; even if some apprehensions are achieved through endeavor and revelation, language is not able to express and describe them. In this article we will attempt to explain the positions of Fakhr-e-Razi in the field, with an emphasis on epistemological and linguistic foundations.
Hossein tosi; reza akbari
Volume 4, Issue 2 , June 2014, , Pages 87-110
Abstract
William Wainwright believes that mystical experience has the same structure as sense experience and thus tries to prove the cognitive validity of this experience based on the similarity between the two experiences and the principle of credulity. This kind of argument can also be found in different expressions ...
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William Wainwright believes that mystical experience has the same structure as sense experience and thus tries to prove the cognitive validity of this experience based on the similarity between the two experiences and the principle of credulity. This kind of argument can also be found in different expressions in the works of philosophers such as Swinburne and Alston. However, it seems that neither one is not able to argue for the cognitivity of mystical experience based on the similarity between the two experiences, nor it can be defended certainly as being cognitive. While they do have some similarities, there are considerable differences between mystical experience and sense experience which makes their comparison more difficult. Furthermore, since credulity principle is not regarded as a definite principle in religious epistemology, the use of this principle to prove the cognitivity of mystical experience could be a drawback of the argument.
Nasrin serajipour,; abdolrasul kashfi,; reza akbari
Volume 2, Issue 3 , January 2014, , Pages 59-79
Abstract
There are two theories among dualists who believe that soul is immortal with body: ‘recreation theory’ and ‘new body theory’. According to recreation theory, soul is immortal and the very earthy body will be recreated in the next world. According to the new body theory, humans ...
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There are two theories among dualists who believe that soul is immortal with body: ‘recreation theory’ and ‘new body theory’. According to recreation theory, soul is immortal and the very earthy body will be recreated in the next world. According to the new body theory, humans have a body and a soul. Soul is immaterial, and is our personal identity. Since soul is immortal it is possible that soul continues living with the same earthy body or the other body in the other world. Gazzali and Swinburne both take new body theory but there are some differences. They both believe that soul is immortal, however for Swinburne this immortality isn’t innate and God gives the soul immortality whereas Gazzali asserts that soul is immortal in itself though God can stop its existing.
Zahra Mahmoud Kelayeh; Reza Akbarian; Mohammad Sa’idi Mehr; reza akbari
Volume 2, Issue 1 , January 2013, , Pages 87-104
Abstract
It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution ...
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It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution for achieving happiness and truth by using two fundamental principles: faith and grace. However, his solution could nothave been successful because of his belief in the original sin doctrine. According to Augustine, faith and grace are connected to human beings' free will, but this free will is affected by the original sin and, thus, prefers evil to good. If this is so, then how human beings can receive faith or grace which require voluntarily preferring good to evil? It seems that there is much vagueness in Augustine's solution. Authors of this paper seek to explain this vagueness using descriptive and analytic methods
