morteza pouyan; Mohammad saeedimehr; Reza Akbarian; mohammad ali hojjati
Volume 3, Issue 2 , April 2015, , Pages 25-35
Abstract
Meanwhile Agha Ali Hakim was writing his interpretation on Asfar, wrote a thesis in which he presented a reading of ontological argument which he called creative and unique in the world of Islam and among Hekmat-E- Motealie’ s followers. He presented the reading through four considerations from ...
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Meanwhile Agha Ali Hakim was writing his interpretation on Asfar, wrote a thesis in which he presented a reading of ontological argument which he called creative and unique in the world of Islam and among Hekmat-E- Motealie’ s followers. He presented the reading through four considerations from reality of being; if the reality of being, he says, considered 1. by itself; 2. conditioned by absoluteness; 3. conditioned by no condition; 4. purity of a being, we can prove God: because when reality of being be considered by each of these four consideration, we cannot suppose a principle for it; since it leads to circular argument or infinite chain argumentation, and an existent that has no principle, is God only. While we review his reading of the ontological argument, will deal with this problem that by which one of those considerations his argument is complete and by which one is incomplete.
Zoheir Ansarian; Reza Akbarian; Lotfollah Nabavi
Volume 2, Issue 2 , January 2014, , Pages 35-58
Abstract
Farabi's view about the relationship between religion and philosophy can be studied in two stages: the creation and understanding stages. The relationship between religion and philosophy in the creation stage has different dimensions, some of which consider philosophy and religion as identical and some ...
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Farabi's view about the relationship between religion and philosophy can be studied in two stages: the creation and understanding stages. The relationship between religion and philosophy in the creation stage has different dimensions, some of which consider philosophy and religion as identical and some others believe that philosophy has priority over religion. In the stage of creation, the origin, the subjects and problems of philosophy and religion are the same, but in terms of language and time philosophy have priority over religion.Based on Farabi’s transition from a natural approach to revelatory approach, there are two versions of the approach prioritizinglanguage of philosophy which are known as "logical priority" and "epistemological priority". Farabi's view about the relationship between religion and philosophy in the creation is called “representation" whose most important element is prioritization of language priority of philosophy over religion. Despite the distinction between the two versions, the basic principles are the same. According to this theory, the religion is mimesis of philosophy that deals with persuasive methods. Nonetheless, religion and philosophy has some relation in the understanding stage too which is called "interpretation”. Accordingly, interpretation methods adopted by Farabi can be used to achieve religious philosophy and philosophical truths.
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
