farideh lazemi; Zolfagar Hemmati
Volume 11, Issue 1 , June 2022, , Pages 141-166
Abstract
IntroductionHume published Books 1 and 2 of his Treatise in 1739. By publishing these two books, he proposed views that were against many core teachings of Christianity. These themes were repeated more extensively at length in Hume’s First Enquiry, Dialogues Concerning Natural Religion, Natural ...
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IntroductionHume published Books 1 and 2 of his Treatise in 1739. By publishing these two books, he proposed views that were against many core teachings of Christianity. These themes were repeated more extensively at length in Hume’s First Enquiry, Dialogues Concerning Natural Religion, Natural History of Religion, An Enquiry Concerning the Principles of Morals, Essays: Moral, Political, and Literary, The Letters of David Hume, in particular A Letter from a Gentleman to his friend in Edinburgh, Early Memoranda, and An Abstract of A Treatise of Human Nature, and the lessons and teachings of the Christian religion were undermined and discredited by his extreme skeptical arguments.The last paragraph of the third book of the treatise, which was translated into Persian by Dr. Jalal Paykani in 2017, makes it clear that Hume did not consider his philosophy to be important only theoretically. This passage states:An anatomist ought never to try to copy the painter, as though in his minute dissections and portraitures of the smaller parts of the human body he could give his figures any graceful and engaging attitude or expression! . . . But an anatomist is admirably fitted to give advice to a painter; indeed, it is hardly possible to excel in painting without the assistance of the anatomist. We must have an exact knowledge of the parts, their positions, and their connections, before we can draw with any elegance or correctness. And thus the most abstract speculations concerning human nature, however cold and unentertaining, become subservient to practical morality; and they can render this latter science more correct in its precepts, and more persuasive in its exhortations (Hume, 2018A: 431-432).According to this very important passage, Paul Russell in his recent paper, entitled “Hume's Skepticism and the Problem of Atheism”, Robert Fogelin in his book, entitled “Hume's Skepticism in the Treatise of Human Nature”, and the famous writer, J. M Robertson in the book, entitled “The Dynamics of Religion”, have mentioned that Hume's practical purpose of designing this collection of skeptical arguments is discrediting the religion. Recently, Mrs. Farideh Lazemi presents a very similar view in her doctoral thesis, entitled “The place of Religion on David Hume's Philosophy”. This researcher claims in the opening section of her work:Hume discredits the religious beliefs and teachings of Christian philosophy, such as the existence and attributes of God, the doctrine of the immateriality of the soul, the doctrine of the immortality of the soul, the doctrine of a future state, the doctrine of future rewards and punishments, the doctrine of free will, the nature and conditions of moral responsibility, and the consequences of this for human happiness and misery, and the connection between religion and moral principles, as well as the reasonability of testimony and belief in miracles, with a view to the re-direction of philosophical research in the field of life, with the special purpose of project of a “science of man”, that this irreligious purpose of David Hume's philosophy is by no means completely theoretical in its nature; Because the irreligious philosophy of this philosopher has an obvious practical intention, and that is to discredit the role of religion in human life (Lazemi, 2022: 21).The authors of this paper claim that despite the efforts of our prominent and young commentators who aimed to present a clear and good interpretation of Hume's practical goal, there are still some faults in their interpretations, which major of them are the lack of interest in Hume's naturalistic observations about the origins and roots of religion, and human's natural need for religion, the observations that, in our opinion, lead us to his optimistic approach to the presence of religion in human life, which is the main goal of this study. It is true that Hume reaches the negative conclusion that superstition is harmful and a remedy should be found for it, but he does not leave us at this point. In his works, he plainly aims to describe the detailed mechanisms that enable us to see religion as an original sin in human nature. In this case, there is no hope of us entirely purging humanity of these propensities and tendencies.A very important question can be raised here, and that is, why do we try to call Hume's attitude to presence of religion in human life is a moderate optimistic attitude? In response, on the one hand, it should be said that this commentary allows audience and readers of this philosopher to dislodge the most common attached title to Hume's religious position, that is; Extreme Pessimist. On the other hand, in recent years, Hume scholars have only focused on the negative and destructive aspects of his philosophical program and have not paid enough attention to the constructive and positive aspects of his irreligious program. Therefore, our interpretation warns us from giving one-sided emphasis to the critical features of Hume's irreligious philosophy. In other words, by this interpretation, we do not give emphasis to the negative and destructive aspects of Hume's philosophical program, but we are also able to understand the constructive and positive aspects of the irreligious program of Hume's philosophy of religion. It should be noted that in the contemporary era, and especially in the last decade, due to the lack of understanding of the continuity between Hume’s earliest work and his later works on religion, such an interpretation is ignored in the philosophy of religion of this philosopher. MethodologyIn this paper we have used an analytical-comparative method. At first, we have explained Hume's position regarding the theoretical and practical part of religion. Then, we have explained Hume's complex psychological and historical theories about the origins and roots of religion, about the justice/ religion analogy t, and about the important role of religion in human life. By using these two ways, we have criticized our leading and young commentator’s account of Hume's practical intention and have shown that Hume's irreligious program in its practical aspect represents moderate optimism on presence of religion in human life. FindingsResearch findings show that Hume's attitude to presence of religion in human life, at least in its minimal and inevitable form, is optimistic. Discussion and conclusionThis Research outlines, based on evidence and documentation, Hume's attitude to presence of religion in human life can be described as a moderate optimistic attitude, contrary to common view. The most important of these evidences are described in the following:Hume's naturalistic commitments: Hume's naturalistic commitments show that religion plays a fundamental and valuable role in human life and society- one that it is plainly unwise to disturb and dislodge.Hume was unwilling to discredit religion: Hume himself did not want to abolish religion and destroy it completely. He has directed his irreligious efforts only at the more destructive forms of religion. It is certainly true that most forms of Christianity Hume was familiar with would fall into this category. We have seen that his skeptical-academic arguments were aimed at only the dogmatic rationality of the defenders of the Christian religion, and therefore this conclusion does not commit him to any kind of common extreme pessimistic hypothesis regarding the presence of religion in human life.Hume's skeptical principles are in conformity with the first Reformers views: by presenting the connection between Hume's skeptical principles and natural religion issues, our findings indicate that Hume's extreme skeptical principles are in conformity with the first Reformers and also some Catholic thinkers, who were never deemed irreligious, that when Christianity was first established, their skeptical views were usual for religious teachers to preserve “the excellency of faith” and to denigrate natural reason.Hume's disloyalty to extreme optimistic principles: Although the need and propensity to religion will always be with us (i.e. original superstition), Hume is no fatalist in face of these natural forces. By unmasking religion, both with respect to its absurdities and corrupting tendencies, we can help ourselves overcome many of the difficulties we must inevitably encounter, given the human predicament. To this extent, Hume is an optimist. But this optimism subject is accompanied with a fair measure of pessimism.
Gholam Hossein Khedri
Volume 10, Issue 2 , March 2022, , Pages 1-19
Abstract
The psychological illustration and analysis (search in hidden layers of unconscious psyche) of historical roots and nature of belief in God from the view point of Freud (1856-1939), the Austrian psychotherapist, is still among the dominant views in the realm of psychotherapy of God and is one of the ...
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The psychological illustration and analysis (search in hidden layers of unconscious psyche) of historical roots and nature of belief in God from the view point of Freud (1856-1939), the Austrian psychotherapist, is still among the dominant views in the realm of psychotherapy of God and is one of the common theories in “religion psychology’.He was never able to reconcile with the spiritual aspect of human being; on the other hand, through his sheer dependence on the psychotherapy (hypnotism, and soul purification) which dominated his lifelong scientific endeavor, led him to this idea that God in no more than a sheer hallucination on the line of achievement of man’s yearnings.In his belief, God was a reflection of utopian father who is omniscient and omnipotent that has been envisaged since infancy. His vast command of literature alongside his determined belief in his achievements led him to conclude that the unfulfilled Libido, fear and needs are the basis of art creation, literature, religion in general, and attraction towards God in particular which in reality is an ilk of projection of a real father as Odepeous Complex in boys due to the sexual affair with mothers and Electra Complex in girls as the unfulfilled sexual affair with fathers.Ultimately, the basis of human attraction towards religion and the religiosity of human beings originate in his beliefs are based on hallucination, and in his terms called it as Public obsessive-compulsive disorder; and finally human attraction towards God roots in Totems. Seemingly, the influential factors affecting his basic attitudes in decoding the mysteries of human attraction towards God include A: the dominance of philosophical school of thought in 19th century, namely extreme science influenced by positivism which could be detected in his work the Future of an illusion which dealt with formation of this viewpoint in positivism, extreme scientific and atheism B: Schopenhauer’s Pessimistic philosophy and the dominance of Sensations and emotions on human beings C: Leibnitz’s teaching in which the teachings are the center and basis of activity and energy D:This paper following critical-analytical approach and based on affairs like the absence of commonality and similarity between the witness or control groups who were afflicted with psychological problems with the giant group of God believers, limited observations and generalization of the results to other people, lack of clear answer ability to the raised critics, adherence to the presuppositions on the way of natural sciences that have lost their scientific validity, materialistic ideology of the existence instead of philosophical rationalism, irrational rejection, without objective evidence, of the existence of God, gave rise to the creation of this paper to approve the incomprehensibility and certainty of the deficiency of his psychoanalytical theory on the line of designing decryption the cause and nature of human attraction towards religion and God in long life existence on the globe
mostafa abedi; mohmmad asghari; isa mosazade
Volume 10, Issue 1 , December 2021, , Pages 77-96
Abstract
In modern thought, started from Cartesian philosophy, there is no room for any knowledge beyond reason so that everything cannot be perceived by reason regarded as unknowable. Descartes believes that faith cannot be a kind of human knowledge and as a result of this fact, he separates them as two different ...
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In modern thought, started from Cartesian philosophy, there is no room for any knowledge beyond reason so that everything cannot be perceived by reason regarded as unknowable. Descartes believes that faith cannot be a kind of human knowledge and as a result of this fact, he separates them as two different matters of two different essences. He regards faith as a belief and equates it with reliance or confidence. Faith, contrary to knowledge and rationality which acquired step by step through human endeavor, occurs suddenly. The divine revelation transcends us to the immune belief in God not through gradual process but through immediate change. Regarding to the method, Descartes maintains that his method (i. e. mathematical one) is not applicable to the realm of faith because it is confined to that of reason. Finally, in confliction between reason and faith, Descartes sides with the latter, and plainly pronounces that it is impossible to have the theology as a science.
Volume 9, Issue 1 , August 2020, , Pages 57-75
Abstract
The problem of science and religion is one of the major problems in the philosophy of religion. Historical facts bring about ground for evaluating the models which are raised to explain the relationship between science and religion. Among these events, we can consider the coronavirus crisis which today ...
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The problem of science and religion is one of the major problems in the philosophy of religion. Historical facts bring about ground for evaluating the models which are raised to explain the relationship between science and religion. Among these events, we can consider the coronavirus crisis which today all human society is in engagement with it. It seems that, due to the theoretical aspects of all the models explaining the relation between science and religion, we are unable to study the concrete reality of science and religion around this crisis in Iran; a reality, a reality that is social rather than being conceptual. This article claims that although there isn''t a conflict between science and religion, the concrete reality manifests some sort of conflict among the religious society and scientific advances. How can we articulate this conflict between conceptual analysis and concrete reality? It seems that we can recognize the conflict between conceptual analysis and concrete reality through considering the category of "folk religion". By applying “folk religion”, which is mainly maintained in the social study of religion and through a phenomenological perspective, we will try to explain the conflict between religion and science in Iran around the crisis. So, by assessing the inefficiency of related models for explaining the relation between science and religion, we can conclude the inadequacy of theoretical models in general and claim that only through considering the category of "folk religion" we can explain the coronavirus crisis in Iran.
rostam Shamohammadi
Volume 6, Issue 2 , February 2018, , Pages 49-69
Abstract
Present paper is an attempt towards an Analysis and Study of relation between religion and science from whitehead's process thought viewpoint. To illuminate this exposition, first, it is briefly proposed four models of relation between religion and science: conflict, independence, dialogue and integration. ...
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Present paper is an attempt towards an Analysis and Study of relation between religion and science from whitehead's process thought viewpoint. To illuminate this exposition, first, it is briefly proposed four models of relation between religion and science: conflict, independence, dialogue and integration. Second, process metaphysical system is discussed to show that how religion and science harmonize or synthesize in such comprehensive system. Third, it is referred to whitehead's view on religion and obstacles of reconciling religion and science. Last, by relying on twelfth chapter of science and the modern world under title "religion and science", certain rules governing religion and science be extracted and analyzed that indicating development and dynamic of these two realms, concerning same reality and explaining some levels the reality, conflict between them is natural, although was exaggerated, and evolution of religious knowledge in the light of development of science.
ali rahimi shahrakht; Ali Haggi
Volume 6, Issue 1 , January 2017, , Pages 109-126
Abstract
One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory ...
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One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory claims that religiosity and modernity are incompatible. The traditional understanding of religion in the modern world is not efficient, so the theory introduces a new understanding of religion (spirituality) which is compatible with the components of modernity. This article attempts to point out the main pillars of the theory, namely rationality, spirituality and genuine life, and also presents some criticisms against it. In the beginning, Malekyan’s mean of religion is expressed, then an expression of the theory of rationality and spirituality is offered, and finally we, in brief, present some criticisms the titles of which are as follows: 1. Ambiguity in the religion division;2. Departure from the base;3. The incorrect formulation of reasoning and adherence to reasoning and its incompatibility with all forms of worship;4. Historical Religion;5. Ambiguity at the point of distinction between spirituality and rationality;6. There is no program for community and collective work;7. Severe spiritual conditions for the public.
Mehdi Akhavan
Volume 5, Issue 1 , August 2016, , Pages 1-25
Abstract
The relation between language and fact in philosophy, generally, and in philosophy of language, particularly, raises issues in semantics and reference theory. Every philosophical approach to the phenomenon of diversity and the plurality of religions should consider these linguistic issues. The reference ...
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The relation between language and fact in philosophy, generally, and in philosophy of language, particularly, raises issues in semantics and reference theory. Every philosophical approach to the phenomenon of diversity and the plurality of religions should consider these linguistic issues. The reference and semantic theories that are chosen to deal with religious diversity problem shouldn’t undermine the integrity and consistency of the theory. The incompatibility among religious propositions and different language of religions to talk about the transcendental is one of most important philosophical problems of which different approaches try to offer a reasonable explanation, in such a way that they could defend the existence of the transcendental, its unity, and the possibility of different, event incompatible, words on this reality, simultaneously. Analyzing the linguistic presuppositions of the transcendent in the religious diversity problem, we attempt to study Hick’s two mythical narratives and Byrne’s metaphorical narrative of contemporary pluralism, comparatively.
Muhammad nejadiran
Volume 5, Issue 1 , August 2016, , Pages 101-122
Abstract
Traditionalism is a new stream of thought that has been raised as a response to the increasing growth of modernity in the world. Studying the anthropological, epistemological and religiological of traditionalism shows that this stream of thought lacks any positive nature and one can understand it merely ...
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Traditionalism is a new stream of thought that has been raised as a response to the increasing growth of modernity in the world. Studying the anthropological, epistemological and religiological of traditionalism shows that this stream of thought lacks any positive nature and one can understand it merely in a negative relation to the main concepts of modernity like transcendental subject, modern science, and secularism. Traditionalism, rather than being emerged from traditional and religious principles, is a kind of modern ideology that is constituted based on anti-modernism and defines its identity negatively, through the rejection of modernity. This study shows that the approach of traditionalists like Seyyed Hossein Nasr to traditional concepts and principles is often different from traditional attitudes of pre-modern societies’ thinkers and most of the concepts and principles, inspired by modern assumptions and ideas, try to picture a kind of anti-modern thought which its features are not so corresponded with patterns of life of pre-modern societies.
Abbas Yazdani; Mahdi Paaaknahaad
Volume 4, Issue 1 , January 2015, , Pages 39-56
Abstract
This study follows Heidegger's position regarding the relationship between religion and morality. Heidegger in various positions have talked, not in an entirely coherent and systematic way, about morality and religion, in a commonly known meanings, and in most cases he has criticized them. In this research, ...
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This study follows Heidegger's position regarding the relationship between religion and morality. Heidegger in various positions have talked, not in an entirely coherent and systematic way, about morality and religion, in a commonly known meanings, and in most cases he has criticized them. In this research, we have attempted to examine Heidegger’s attitude toward religion and morality and the relationship between them. The results showed that Heidegger places religion and morality in a larger context (metaphysical tradition) and denies them as the consequences of ontic thinking of Western metaphysics.
Qasem Akhavan
Volume 2, Issue 2 , January 2014, , Pages 21-34
Abstract
Functionalist approach draws much attention in social sciences based on which social phenomena, especially religion are studied. This approach which is rooted in positivism asserts that any social phenomenon should be studied taking into account its role and duty in a system. This paper attempts to criticize ...
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Functionalist approach draws much attention in social sciences based on which social phenomena, especially religion are studied. This approach which is rooted in positivism asserts that any social phenomenon should be studied taking into account its role and duty in a system. This paper attempts to criticize the basics and assumptions of this approach in religious studies. Thus, while the historic and scientific origins of this approach and the definitions of religion presented by functionalists are discussed here, the paper also criticizes the definitions, principles, and assumptions in this approach.
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.
haleh abdullahi rad; Mohsen Jahed
Volume 2, Issue 1 , January 2013, , Pages 47-65
Abstract
After the scientific revolution of the seventeenth century, experimental science emerged as a powerful challenger against religions. It not only question edtheir ability to solve human beings’ problems but also sought to propose more clear explanations about the world. Therefore, the relationship ...
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After the scientific revolution of the seventeenth century, experimental science emerged as a powerful challenger against religions. It not only question edtheir ability to solve human beings’ problems but also sought to propose more clear explanations about the world. Therefore, the relationship between science and religion became the central debate in the philosophy and gave birth to various views. This article is an attempt to study this issue from the viewpoint of Francisco J.Ayala; a contemporary renowned American-Spanish priest and genetics scholar. He believes that the Bible is only infallible concerning the salvation and well-being of human being and does not intend to explain natural events. Ayala accepts methodological naturalism and refutes metaphysical naturalism to the point thathe denies the interference of God and other metaphysical causes in the affairs of the world. He believes that the theories of evolution and natural selection are sufficient for explaining the emergence of biological species in the world. From Ayala’s point of view, such perception could solve the evil’s problem, because if so, evils will be related to evolution and natural selection and God will be absolved from evils. It seems that Ayala’s solution does not have the ability to resolve the evil’s problem. Ayala splits science and religion up in two separate domains while they complement each other.
Hossein Kalbasi Ashtari
Volume 1, Issue 1 , October 2012, , Pages 79-98
Abstract
The theoretical framework of Kant’s critical philosophy rooted in 18th century events (Enlightenment). The question of validity, scope and foundations of metaphysical knowledge is amongst Kant’s epistemological concerns. When we talk about “the possibility of metaphysics” we think ...
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The theoretical framework of Kant’s critical philosophy rooted in 18th century events (Enlightenment). The question of validity, scope and foundations of metaphysical knowledge is amongst Kant’s epistemological concerns. When we talk about “the possibility of metaphysics” we think about theoretical foundations of that knowledge. Science and experience for Kant means objective scope of human knowledge reflected in the sensibility and understanding. Here that very question again rise: the possibility of “pure mathematics” and “natural sciences”. Kant’s inquiries about this two scopes result in that though the theoretical foundations of knowledge belong to knowing subject, the process of mind’s activity belong to experience, and thereby the problem of the gap between subject and object will be solved. This approach extends to the scope of morality and religion, and provide an answer to the unsolved questions of metaphysics. On Kant’s view there is no conflict between theoretical and practical reason. If science deals with the objects of experience and concrete matters, and the possibility of mathematics and natural sciences is certainly undeniable, morality and religion specially deals with the existence of God and immortality of soul. When Kant think about moral action, its possibility and conditions, sees the correlation between them, and certainly concentrate on unobjectivity and nominal aspect of these matters.
Ali Asghar Mosleh
Volume 1, Issue 1 , October 2012, , Pages 135-153
Abstract
Hegel’s philosophy of religion is the result of his philosophical outlook to i. In his philosophical system, art is the sensuous appearance, religion the representational form, and philosophy is the rational form of Geist. These three categories are in a dialectical relation to each other. Religion ...
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Hegel’s philosophy of religion is the result of his philosophical outlook to i. In his philosophical system, art is the sensuous appearance, religion the representational form, and philosophy is the rational form of Geist. These three categories are in a dialectical relation to each other. Religion is the antithesis of art, and philosophy is the synthesis of them. We owe the appearance of historical outlook to religion to Hegel. He considers religion in the process of evolution of spirit in history, in relation to all categories and other constituent elements of culture. In his lectures, he specially analyses the great historical religions according to his vast major project. Hegel’s point of departure in historical interpretation of religion is Eastern religions as natural religions, and after considering Iran, Middle East, Greek and Jewish religions as spiritual ones come to Christianity that he called absolute and revealed religion.
