Saide Nabavi
Volume 2, Issue 3 , January 2014, , Pages 113-133
Abstract
In his third way, St. Aquinas, argues for the existence of God from necessity and contingency. Some philosophers have given physical-metaphysical interpretations of his argument while some others have given physical ones. To claime that Aquinas`s argument and Avecenna`s proof are identical can ...
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In his third way, St. Aquinas, argues for the existence of God from necessity and contingency. Some philosophers have given physical-metaphysical interpretations of his argument while some others have given physical ones. To claime that Aquinas`s argument and Avecenna`s proof are identical can be so problematic. In this article, we first present, in brief, Avecenna’s Seddiqin argument and express different readings of Thomistic necessity and contingency argument, then seek to reveal the differences, particularly their distinctions in their reliance on the principle of impossibility of infinite regress. It seems that we should, through this distinguishing, find out what conception of God the two philosophers have in their views, and what relation to the nature God has; Avecenna, can, by means of essential possibility, falsify the infinite regress in efficient causes, and so prove the existence of God as necessarily-existing being in itself. While, in physical-metaphysical reading of Thomistic necessity and contingency argument, the aim is to prove a necessarily-existing being that has created the nature from nihility. Hence, if such utterances only rely on essential possibility, the reasoning is not strong enough to prove the existence of an eternal creator who created the nature progressed from nihility. Also by refer to the Aquinas’ second way and comparing his argument for impossibility of infinite regress with that of Avecenna, the argument of medial and extreme, it becomes clear that even if the argument of Aquinas was derived from the Avecenna’s argument, the derivation is incomplete
seyyed Mohammad Taqi Movahed Abtahi
Volume 2, Issue 1 , January 2013, , Pages 119-133
Abstract
There are many views in agreement and disagreement with religious science in Iran. Inrecent years, there has not been much effort to integratethese views. Abdolkarim Soroush is one of the opponents of religiousscience. Despite this fact, the present paper is an attempt to provide two methods for producing ...
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There are many views in agreement and disagreement with religious science in Iran. Inrecent years, there has not been much effort to integratethese views. Abdolkarim Soroush is one of the opponents of religiousscience. Despite this fact, the present paper is an attempt to provide two methods for producing religious science using his points of view (context of discovery and justification and theory of religious knowledge evaluation). It shows that Soroush's opinion implicates two meanings for religious science: the strong meaning (the science that is derived from religious texts) and the weak meaning (the science that coordinates with religious texts). Therefore, methods for producing religious science based on these two views are presented in this article
Hossein Mesbahian
Volume 1, Issue 1 , October 2012, , Pages 119-134
Abstract
This paper aims to examine the questionof whether God's subjectivity, as the subject of modern criticism can transform to its essence by proposing the question of "moral contingency of God?" and adhere human desires to him by challenging the "Man of Desires" –Michelle Foucault's definition of modern ...
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This paper aims to examine the questionof whether God's subjectivity, as the subject of modern criticism can transform to its essence by proposing the question of "moral contingency of God?" and adhere human desires to him by challenging the "Man of Desires" –Michelle Foucault's definition of modern subject– via spiritual interpretation of Being. In order to illuminate the question, the article has passed four phases in addition to providing a brief discussion over the original point of conflict between philosophies of subject and those of the 20th century. It has primarily paid attention to three radical critics of "the three great masters of suspicion", that is Marx, Freud and Nietzsche, to conclude, in agreement with Ricoeur, that one cannot preserve one's belief in God in modern world without considering these critiques. Then it has paid to Adorno's specific dialectic of enlightenment, that is "anyone who believes in God cannot be considered a believer in God", to show that he uses the specific Jewish concept of God as a philosophical model in which human needs can be met, and thus the being presented with a divine name can also be preserved by anyone who doesn't believe in it. The article has then moved to the philosophy of "otherwise than being" by Levinas to demonstrate though he criticizes the modern concept of subjectivity instead of providing a new concept of it, tries to explain the moral contingency of subject through moral presence of God. His main idea is that we come into existence by reacting and paying attention to the other of being and by absorbing or not denying the inevitable responsibility which is prior to our mind, and this way Levinas names God "otherwise than being". The last part of the article is allocated to Habermas and has demonstrated that there are four main elements in religious trends of Frankfort's first generation:"Restorative-Anamnestic", Utopian, of spiritual contemplation and of emancipation. These aspects also exist in Frankfort's second generation and in Habermas' ideas, of which is the most prominent representative. All discussions in all parts of the article has supported the conclusion that today, after about three centuries of experiencing acquainted subject and calling God in seclusion, and in the words of Heraclitus, neither the subject is the same claimant subject nor the name of God is still a slave to its prisoners, so it would be necessary to pass the unhistorical and mechanical relationship between the name of God and the subject along two terminated forms of traditional and modern in order that the possibility of establishing another theory can be provided.
Azam Qasemi; Arya Yoonesi
Volume 6, Issue 2 , February 2018, , Pages 121-147
Abstract
Farabi in his book, Ihsa Al-Olum, distinguished between two approaches of Kalam (theology): discursive and non-discursive. In the following period, the discursive Kalam overcame the non-discursive and became a theological approach which is characterize as philosophical theology. Hereafter, ...
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Farabi in his book, Ihsa Al-Olum, distinguished between two approaches of Kalam (theology): discursive and non-discursive. In the following period, the discursive Kalam overcame the non-discursive and became a theological approach which is characterize as philosophical theology. Hereafter, occurred a kind of dialogue and understanding between Islamic philosophers and theologians. Fakhr is the one who established philosophical Kalam and this Kalam culminated in Nasir Al-Din Tusi’s philosophical theology. The basic traits of this new theology are: adopting logic as the method of reasoning; bringing and discussing philosophical issues into Kalam; defending and illuminating religious beliefs from a philosophical or scientific point of view. In present paper we have discussed milieu, historical conditions and the ways in which this important change happened based on what Ibn Khaldun took into account, because the thesis is of history of idea.
sara baghdadi,; seyed amir akrami,
Volume 9, Issue 2 , January 2020, , Pages 121-141
Abstract
Contemporary philosopher Eleanor Stump, as a theist, sets a defense against the problem of suffering. According to her defense, first, Suffering is a necessary condition for the realization of some good; second, that good violates the suffering. The scientific concern which is followed in this article ...
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Contemporary philosopher Eleanor Stump, as a theist, sets a defense against the problem of suffering. According to her defense, first, Suffering is a necessary condition for the realization of some good; second, that good violates the suffering. The scientific concern which is followed in this article is the assessment of stump’s defense. In this regard first of all, it is necessary to explain the defense and then the critique of the idea will be done from two general perspectives. First, expressing the characteristics of a successful defense and conditions for its realization shows that stump’s defense does not have the properties of such defense. The second general critique of her theory is that according to the origins of a voluntary act, suffering cannot be the source of faith. Eventually, the fact that the concept of free will in its libertarian sense has been violated in Stump’s defense, is an issue that we will address as an appendix to the discussion.
hazhir mehri
Volume 5, Issue 1 , August 2016, , Pages 123-145
Abstract
Explaining the theory of natural religion, this paper has offered a biological explanation of religion, and religion is studied as a natural phenomenon. For Neo-Darwinists, religion even if it is transcendental and belongs to the other world can be considered as a natural phenomenon which is emerged ...
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Explaining the theory of natural religion, this paper has offered a biological explanation of religion, and religion is studied as a natural phenomenon. For Neo-Darwinists, religion even if it is transcendental and belongs to the other world can be considered as a natural phenomenon which is emerged and actualized by human beings. To interpret natural religion approach one can say that Neo-Darwinists like Dennett, don’t want to ‘explain’, but want to express people’s interest in religion evolutionary, i.e., they want to offer a historical and evolutionary narrative of religion, and also believe that religion consistency to community is the cause of its survival in a natural selection. Dennett's argument regarding the persistency of religion is so: ‘religion has been remained due to the fact that it has had the power to regulate community otherwise it was eliminated by nature. Among the theists believing in the theory of evolution, Plantinga has presented some criticisms against Dennett's approach, on the basis of his theory of theism and ‘God-based evolution’. For Plantinga, Dennett major service to evolution and evolutionary religious studies refers to Darwin's dangerous idea. In this article we will show that Darwin's idea is not dangerous necessarily and one can consider evolution as a model of God's creation pattern.
Mansour Nasiri
Volume 3, Issue 1 , February 2015, , Pages 127-141
Abstract
Anthony Kenny holds that religious experiences have not epistemic validity. His argument is based on an analysis of the nature of religious experience. According to him, religious experience cannot be regarded as sensory perception; so it must be regarded as a non-sensory perception. However, if it is ...
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Anthony Kenny holds that religious experiences have not epistemic validity. His argument is based on an analysis of the nature of religious experience. According to him, religious experience cannot be regarded as sensory perception; so it must be regarded as a non-sensory perception. However, if it is regarded as a non-sensory perception, then it is a mode of revelation, but since revelation requires that exists a revealer before religious experience, i.e. a God, we are encountered to a vicious circle. Jeff Jordan holds that Kenny’s argument is not successful. In this paper, I, following Jordan’s structure, examine arguments of both thinkers. I finally, disagree with Jordan in most of his arguments and will show that they are unsuccessful.
Sayyeda Saida Mirsadri; Mansour Nasiri
Volume 7, Issue 2 , February 2018, , Pages 129-149
Abstract
Open theism is a theological movement rising out of the evangelical tradition at the end of the century. Seeking to resolve the incompatibility existing between the divine infallible foreknowledge and the human free-will, they sought to devise a theology that could be able to uphold human freedom and ...
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Open theism is a theological movement rising out of the evangelical tradition at the end of the century. Seeking to resolve the incompatibility existing between the divine infallible foreknowledge and the human free-will, they sought to devise a theology that could be able to uphold human freedom and free will while keeping God at the centre of its system. According to their focal idea both God and the future are open, that is nothing is predetermined and set beforehand about future and since it has not yet taken place, God has no knowledge of it. The critique raised against them is that in their attempt to defend human free will and to resolve the challenge of incompatibility, they reduce the divine knowledge, hence distorting the image of the traditional God. In this contribution we seek to present a Shi’a theological model that while seeking to resolve the problem, remains loyal to the traditional image of God, hence being immune of the critiques raised against open theism.
Mohammad Reza Nili Ahmadabadi
Volume 1, Issue 2 , October 2013, , Pages 129-149
Abstract
The progression of agricultural, industrial and post-industrial stages in human, s life is caused by development of technology. The success of civilization is dues by impact of technology on individual and social life and as well on material and spiritual dimensions. The greatness of Islamic civilization ...
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The progression of agricultural, industrial and post-industrial stages in human, s life is caused by development of technology. The success of civilization is dues by impact of technology on individual and social life and as well on material and spiritual dimensions. The greatness of Islamic civilization and its dominance on the ancient civilizations ‘Rome and Greece’, is an example of the proper use of science and technology, based on advanced teachings of Islam. If technology is assumed as decoder of creation system, then it is necessary to know the essence of technology and human as conqueror of nature. This article is about the essence of technology, its relationship with human and its effect of technology on society. In addition it is about position of human as divine governor, necessities for dominance on the nature in Holy Quran and worshippers of Allah, who can conquest and control the nature
aziz najafpoor; خسروپناه khosropanah; Fatemeh Gitipasand
Volume 2, Issue 2 , January 2014, , Pages 131-148
Abstract
Emad Afrough primarily in search of religious knowledge Ryalyzm critical approach tailored approach is to make the desired cognitive science And then attempt to combine wisdom with Ryalyzm Sadraee critical approach for longitudinal and adapt knowledge and wisdom, revelation and intuition adding resources ...
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Emad Afrough primarily in search of religious knowledge Ryalyzm critical approach tailored approach is to make the desired cognitive science And then attempt to combine wisdom with Ryalyzm Sadraee critical approach for longitudinal and adapt knowledge and wisdom, revelation and intuition adding resources to resource critical Ryalyzm way to find religious knowledge.Emad Afrough admits that his work is still unfinished projectEmad Afrough,s approval and acceptance of the introverted approach of sociology of science content, but the insistence on realism, tries to explain the science of religion makes smoother. Emad Afrough comments on this route qualify internal conflicts. and. and
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.
Amir Mohammad Emami; Abdolrasoul Kashfi
Volume 11, Issue 2 , December 2023, , Pages 139-168
Abstract
The problem of evil and its relation to theism is a significant philosophical issue that has been discussed from ancient times to the contemporary period. Bruce Reichenbach is one of the contemporary philosophers of religion who has studied the issue in its various aspects. He explores different accounts ...
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The problem of evil and its relation to theism is a significant philosophical issue that has been discussed from ancient times to the contemporary period. Bruce Reichenbach is one of the contemporary philosophers of religion who has studied the issue in its various aspects. He explores different accounts of the argument from the logical or deductive argument from evil to the evidential or probabilistic accounts. In response to the probabilistic argument from evil, he develops a theodicy of moral evils and a theodicy of natural evils. According to this theodicy of natural evils, called “Natural Laws Theodicy,” natural evils are necessary by-products of the operation of natural laws in the world. Reichenbach sees natural laws as necessary conditions of human freedom and moral agency, which are considered essential to account for moral evils in the world. The supposition used here is the superiority of worlds consisting of moral agents who act freely and produce a significant amount of moral good. In this way, Reichenbach’s theodicy of natural evils is based on his theodicy of moral evils. However, this theodicy faces a number of potential objections, which Reichenbach mentions as well. The severest challenge arises from the conceivability of worlds without natural evils or containing fewer natural evils in comparison with the current world. It might be argued that law-governed worlds that do not contain evils or contain fewer evils compared to the actual world are conceivable, and since conceivability entails possibility, such worlds are possible. Consequently, the Natural Laws Theodicy fails to explain the necessity of the natural evils in the actual world to achieve a greater good; namely, the possibility of moral agency and human freedom. While Reichenbach addresses this issue in brief, the aim of this paper is to explore the problem in more depth with due consideration to broader epistemic and metaphysical frameworks in contemporary philosophy. In this regard, David Chalmers’ view on conceivability and possibility is taken into account to assess the validity of the potential objection to the Natural Laws Theodicy and also Reichenbach’s response to it. Chalmers carefully explores various types of conceivability and their relation to different kinds of possibility in his criticism of materialism, which he does by arguing for dualism in the form of an argument from conceivability. In brief, he argues that conceivability comes in a variety of forms, including positive/negative, prima facie/ideal, and primary/secondary conceivabilities. From the combination of these types, there are totally more than eight types of conceivability in Chalmers’ view. Nevertheless, he believes that only specific types of conceivability entail the metaphysical possibility that is required for arguments about the ontological nature of the mind, for instance. In this research, Reichenbach’s theodicy is developed and his answer to the potential objection of the conceivability of worlds without evil, or worlds containing fewer evils compared to the actual world, is evaluated using Chalmers’ theory on the conditions of conceivability-possibility entailment. From the various types of conceivability that Chalmers identifies, it will be explored that the law-governed worlds without natural evils or worlds containing fewer evils compared to the actual world are in what sense if any, conceivable. In the next step, based on Chalmers’ accounts of conceivability-possibility entailment, it will be concluded if the possibility of such worlds could be validly deduced from their conceivability. Moreover, Reichenbach’s objections to the argument from the conceivability of law-governed worlds without natural evil will be assessed in accordance with Chalmers’ theory on the relation of conceivability to possibility. As the outcome, it will be demonstrated that some of Reichenbach’s solutions are not entirely plausible and do not succeed in defeating the argument as they do not meet the standards set by Chalmers. Nevertheless, some of his other objections could be developed using the same framework to defeat the argument but in a weaker sense. Consequently, Bruce Reichenbach’s Theodicy of Natural Laws could be partially defended against the challenge of the conceivability of law-governed worlds without natural evils by the conditions of conceivability-possibility entailment set by David Chalmers. This research sets the ground for further research on this theodicy and similar ones that in one way or another relate to the issue of arguing from conceivability to possibility. It opens up the opportunity to take into account theories developed by Chalmers as well as other contemporary philosophers and metaphysicians who have explored different dimensions of the subject to give the investigations regarding the problem of evil and other issues in philosophy of religion more depth and precision.
Naeimeh poormohammadi; AhmadReza Hashemi
Volume 9, Issue 2 , January 2020, , Pages 143-167
Abstract
We are more or less familiar with William's evidential problem of evil. He denies the existence of God or (in his later articles) the possibility of the existence of God by not finding God's justifing reasons for permiting evil. Theists, on the other hand, have tried to expose God's justifiing reasons ...
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We are more or less familiar with William's evidential problem of evil. He denies the existence of God or (in his later articles) the possibility of the existence of God by not finding God's justifing reasons for permiting evil. Theists, on the other hand, have tried to expose God's justifiing reasons for permiting evil and to offer justifications called Theodicy. In the meantime, Skeptical Theism in response to the problem of evil has chosen another way. The claim is that we human beings may not be able to fundamentally grasp God's justifiing reasons for permiting evil, and since not finding reason is not a strong reason for not having a reason, the evil argument falls. In this article, we first explain the skeptical theological approach of William Alston and Michael Bergman, and then, based on the challenges posed by other philosophers of religion and theologians, conclude that the skeptical theological approach has not yet been plausible. In this article we have considered only moral challenges.We have extracted, formulated and analyzed eleven challenges from various texts of philosophers of religion, and carefully followed the problems and re-answers from both sides of the conflict, and finally came to the conclusion that skeptical theism answer is not still sufficient and convincing. It seems that the evil argument must still be resisted on the apologentic side of Theodicy.
shabnam faraji; seyyed Javad Miri
Volume 10, Issue 2 , March 2022, , Pages 155-168
Abstract
Relying on the concept of "common human culture", Allameh Jafari considers different thinkers in different eras and societies with a holistic view and, with his own methodology, formulates religious knowledge in such a way that our attention to it will review and Rethinking invites different areas of ...
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Relying on the concept of "common human culture", Allameh Jafari considers different thinkers in different eras and societies with a holistic view and, with his own methodology, formulates religious knowledge in such a way that our attention to it will review and Rethinking invites different areas of thought and common thought patterns. He considers religious knowledge to be the result of weekly epistemological climates (scientific, philosophical, intuitive, theological, moral, mystical, religious). Accordingly, the division of knowledge into two religious and secular spectrums loses its function and meaning.Secular is basically not a secular or anti-religious meaning, but a specific concept of Christian society in the non-monastic sense that Muslims have chosen by internalizing this concept as the theoretical and intellectual basis of their bio-world; Islam, on the other hand, rejects both monastic and clerical interpretations of religion and considers sectarianism and direct communication with God. Therefore, instead of the religious / secular duality, a new formulation of the bio-world of Islam can be presented according to the concept of "custom" and "common human culture", which is rooted in the historical tradition and cultural and religious interpretations of Muslims.
Yousef Khorram Panah; yadollah dadjoo; rajab akbarzadeh
Volume 9, Issue 2 , January 2020, , Pages 169-195
Abstract
The question of the relationship between religion and ethics dates back as far as the history of philosophy and thought, Among the theories on this issue, Divine Command theory has always had few supporters throughout history and has been severely criticized, In this article, we examine two arguments ...
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The question of the relationship between religion and ethics dates back as far as the history of philosophy and thought, Among the theories on this issue, Divine Command theory has always had few supporters throughout history and has been severely criticized, In this article, we examine two arguments against this theory. The first argument is designed against Adams' theory, which is the most famous contemporary proponent of this theory, we have shown that Adams has serious problems responding to this argument, and then we examine a second argument recently made by some philosophers of religion and ethics, including Morrison, against this theory. Our claim in the article is that, firstly, although Adams's theory faces serious problems in the face of the first argument, it can defend its theory satisfactorily by making changes and corrections, such as those proposed by Wierenga. Secondly, by making objections to the defense of the proponents and opponents of the second argument, we have made it clear that none of them have succeeded in their efforts. This article uses an analytical method to judge the controversy between proponents and opponents of the two arguments against the Divine Command Theory.
Hossein Khatibi; rasoul rasoulipour; Amirabbas Alizamani
Volume 10, Issue 2 , March 2022, , Pages 169-187
Abstract
The Divine hiddenness argument, as presented by Canadian philosopher, John L. Schellenberg, is one of the atheistic arguments based on which, lack of sufficient evidence for theism is itself an evidence against theism. Since the argument was set forth, a lot of thinkers have made some efforts to rebut ...
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The Divine hiddenness argument, as presented by Canadian philosopher, John L. Schellenberg, is one of the atheistic arguments based on which, lack of sufficient evidence for theism is itself an evidence against theism. Since the argument was set forth, a lot of thinkers have made some efforts to rebut it, a lot of which have opted a super-structural attitude while others have gone for a sub-structural approach, one of whom is Michael C. Rea. He holds that through considering some misconstrued conceptions and presuppositions which are hidden behind the hiddenness argument, one can figure the confutation of this argument. After briefly articulating the hiddenness argument itself and Rea's responses to the argument, this article aims at inspecting and critically analyzing his rebuttal. The conclusion which will be eventually put forth is that although Rea has pointed us toward a betted direction in order to analyze and inspect the hiddenness argument, but if we use a reflexive approach and use his methodology on his own ideas, one will be able to discern that they can't reach to their desired target.
Mohammad Mahdi Fallah; Ali Asghar Mosleh
Volume 11, Issue 2 , December 2023, , Pages 169-202
Abstract
Introduction
The etymology of nihilism suggests that all its various meanings invariably refer to "Nothingness," thereby different conceptions of "Nothingness" can shape our encounter with nihilism. Within al-Ḥekmat al-Muta’āliyah, notions of "Nothingness" (‘Adam) are proposed to contribute ...
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Introduction
The etymology of nihilism suggests that all its various meanings invariably refer to "Nothingness," thereby different conceptions of "Nothingness" can shape our encounter with nihilism. Within al-Ḥekmat al-Muta’āliyah, notions of "Nothingness" (‘Adam) are proposed to contribute to existing literature and offer pathways for engaging with nihilism. Thus, this article probes whether the conceptual framework of al-Ḥekmat al-Mutaʿāliyah can indeed yield possibilites for confronting nihilism. The claim put forth here is that despite the extensive scrutiny al-Ḥekmat al-Muta’āliyah has undergone, there are no implicit possibility within it for articulating "Nothingness". Instead, this article argues that by highlighting certain reflections brought about by comparative philosophers, al-Ḥekmat al-Muta’āliyah might offer interpretative possibilities in facing nihilism.
Theoretical Basis
Before Heidegger, nihilism was predominantly seen as a historical quandary. While Nietzsche touched on a philosophical confrontation with nihilism, his focus on "European Nihilism" somewhat limited the scope of his analysis geographically. However, with Heidegger, the notion of "Nothingness" in connection to the question of Being was deemed necessary for encountering nihilism. He asserted that varied conceptions of Nothingness could lead to a Verwindung of nihilism, rather than a Überwindung, which he deemed neither feasible nor desirable. Heidegger noted resemblances between his reflections and those emerging in Eastern Asia. This article explores this relationship with al-Ḥekmat al-Mutaʿāliyah and examines the potential it holds for encountering nihilism.
Results
This article demonstrates that al-Ḥekmat al-Mutaʿāliyah addresses 'Adam through at least four categories: (1) the conception of 'Adam; (2) Hylomorphism (Hayolāye Āvvalī); (3) motion and stillness (Ḥarekat wa Sukun); and (4) "aggregated nothingness" (‘Adam Mojāme‘). The prevailing view among members of al-Ḥekmat al-Muta’āliyah is that Nothingness is contingent upon Being and can only be understood within the context of Being. Consequently, Nothingness is neither a tangible entity nor a phenomenon that can manifest in reality; thus, it cannot possess any attributes, with some even arguing it is inconceivable. As a result, all conceptions of Nothingness within al-Ḥekmat al-Muta’āliyah are metonymical, and a true discourse on Nothingness remains elusive. Despite this, the issue, configured as the paradox of absolute nothingness, has elicited responses within al-Ḥekmat al-Muta’āliyah, yet none of these responses adequately address the challenge of encountering nihilism. Nonetheless, some comparative philosophers, such as Henry Corbin and Toshihiko Izutsu, have underscored concepts within al-Ḥekmat al-Muta’āliyah that aid in grasping Nothingness, such as "Non-Conditional as the Source of Division" (lā-be-Šarṭ Maqsamī), which Izutsu likened to the "no (no not-being)" of Zhuangzi and identified with the concept of "Nothingness" in Eastern wisdom. This notion has been further expounded upon in the works of Dāryush Šāyegan and Qāsem Kākāī. Consequently, akin to how Nishitani Keiji considered "Śūnyatā" a tool for engaging with nihilism, it can be posited that lā-be-Šarṭ Maqsamī is the contribution al-Ḥekmat al-Mutaʿāliyah makes to the existing discourse.
Conclusions
In conclusion, al-Ḥekmat al-Mutaʿāliyah can partially contribute to the confrontation with nihilism and offer possibilities for a Verwindung. These potentials are attained by a critical examination of al-Ḥekmat al-Mutaʿāliyah, along with a recognition of its boundaries, while augmenting it with insights gleaned from comparative studies within the discipline. The concept of lā-be-Šarṭ Maqsamī can be interpreted in this context, suggesting that absolute nothingness might be conceived as a plenitude akin to absolute being, rather than solely as void. Through this approach, avenues can open up to confront nihilism in al-Ḥekmat al-Mutaʿāliyah.
Ebrahim Ranjbar; Mehdi Monfared
Volume 10, Issue 2 , March 2022, , Pages 189-207
Abstract
In theology, it has been a long-lasting problem to determine whether the world is created ex nihilo or in its own it had a certain existence. For this issue, the first chapter of Genesis has imposed a great deal of effort on Jewish theologians. In Islamic intellectual tradition,ie. Islamic philosophy ...
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In theology, it has been a long-lasting problem to determine whether the world is created ex nihilo or in its own it had a certain existence. For this issue, the first chapter of Genesis has imposed a great deal of effort on Jewish theologians. In Islamic intellectual tradition,ie. Islamic philosophy and theology, on the other hand, clarification of the problem of Creation was an unescapable subject-matter. In this article we shall first try to investigate the multiple dimensions of Creation in the first chapter of Genesis and to see in what ways it leads to misunderstandings and then we approach to see what is the interpretation Mulla Sadra developed on the Hidden Treasure (al-kand al-makhfi) in this way We shall show his mystic background and how he gets to such a ground-breaking exegesis. Mulla Sadra’s interpretation will open a new window to see the problem anew and to gather our findings for developing a wholly new interpretation of Creation. By doing these two investigations, we shall demonstrate that creatio ex nihilo is rejected by these two sides and thereafter it will be suggested a new justified meaning for Creation and its beginning and the problem issued before will be resolved.
Muhammad nejadiran
Volume 11, Issue 1 , June 2022, , Pages 195-221
Abstract
The purpose of the present research is to investigate Ali Shariati's approach to the history of Islam as one of the contemporary religious intellectuals of Iran and to investigate his influence of Marx's theory of class conflict in the analysis and interpretation of historical phenomena in the general ...
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The purpose of the present research is to investigate Ali Shariati's approach to the history of Islam as one of the contemporary religious intellectuals of Iran and to investigate his influence of Marx's theory of class conflict in the analysis and interpretation of historical phenomena in the general formulation of his religious views. By applying the theory of class conflict in the reading of Islamic history and religious texts, Shariati has extracted a revolutionary narrative from it, which is of particular importance in drawing the ideological image of religion in his thinking. The main issue is, what place has the theory of class conflict had in Shariat's historiography and Islamology? This research, using the analytical-historical method, wants to analyze the main characteristics of Shariati's narration of history and religious texts and differentiate his approach with Marxist ideas.Shariati's radical and revolutionary reading of Islamic history is the result of his being influenced by Marx's historical theories, but this does not mean the complete acceptance of the materialistic ideas of Marx's historical theories. Shariati's way of using the capacity of the theory of class conflict in presenting a new reading of religion by focusing on the history of religious texts is one of the most important findings of this research. The general result of this research shows that the separation of class conflict theory from historical materialism in the Marxist tradition is the most important feature of Shariati's radical and revolutionary reading of Islamic history.
Mehdi behniya far
Volume 9, Issue 2 , January 2020, , Pages 197-223
Abstract
This paper deals with Motahhari's rational reading of the Quranic story of Moses(pbuh) and Al-Khidr(pbuh). The rational aspect of this reading are using the philosophical concept of context in analyzing the behavior of the characters in the story, the rational and non-mystical analysis of the behavior ...
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This paper deals with Motahhari's rational reading of the Quranic story of Moses(pbuh) and Al-Khidr(pbuh). The rational aspect of this reading are using the philosophical concept of context in analyzing the behavior of the characters in the story, the rational and non-mystical analysis of the behavior of Moses(pbuh) and the implications of this reading in critical thinking.In Motahhari, intellectual contexts of the characters of the story are incommensurable and they are in Equivalence of Reasons. Through the opportunity to look through the lens of Moses(pbuh), Motahhari sees the behavior of Moses(pbuh) as justified. Moses(pbuh) transforms from a passive imitator, in some readings, to a differentiative follower in the light of common sense. Educational dimensions of the justified behavior of Moses(pbuh), significantly increases the educational functions of the whole story in comparison with other readings. The educational significance of this reading becomes clear when we know that most human beings, according to Motahhari, live in the three-dimensional world of Moses(pbuh) and not the four-dimensional world of Al-Khidr(pbuh). Humans are expert in very few realms, and in many realms they are imitators; Therefore, not only ontologically and cognitive, but also psychologically, they are closer to intellectual and biological context of Moses(pbuh).
Seyede Leila mosavi; Mahdi Akhavan
Volume 11, Issue 1 , June 2022, , Pages 223-250
Abstract
The question of "the meaning of life" is one of the issues that are very important in our time; but the thought system in which Farabi thinks is such that the meaning of life is not questioned in today's common terms. The answer to the question of how the "meaning of life" is explained from Farabi's ...
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The question of "the meaning of life" is one of the issues that are very important in our time; but the thought system in which Farabi thinks is such that the meaning of life is not questioned in today's common terms. The answer to the question of how the "meaning of life" is explained from Farabi's point of view depends on the study of his philosophical foundations to the extent that Farabi's possible answer can be deduced. Hence, the article leading to the answer to whether human life has meaning or not, and assuming the meaning is proven, what is this meaning from Farabi's point of view and how is it explained and under which of the theories is it placed, to examine the opinion. The second teacher talks about God, soul and happiness.Despite the fact that the discussion of the meaning of life is almost a new philosophical topic, in recent years it has attracted the attention of many researchers and writers around the world. According to this global approach, the researchers of our country have tried to provide answers against western theories by using rich religious (Islam) and philosophical resources. Some of these studies are sufficient to examine and analyze the theories presented by Western researchers and philosophers, and some of them independently present theories derived from Islamic philosophers (the meaning of life from the perspective of Ibn Sina, Ibn Arabi, Mulla Sadra, Allameh Tabatabayi...) But Farabi's philosophy has received less attention. The importance of Farabi as the founder of Islamic philosophy and one of the greatest commentators of Aristotle is not hidden from anyone. In fact, everything that others have claimed in Islamic philosophy, especially in the philosophy of ethics and practical wisdom, has its roots in Farabi's thought. Furthermore, the capacities in Farabi's philosophy regarding various moral issues and the individual and social life of human beings require, finding an answer to the questions raised about the meaning of life by studying and examining the works and opinions of the second teacher in a more detailed way. And this subject should be presented in the form of common literature. The assumptions of this research about Farabi are based on three principles: 1. As a Muslim philosopher, Farabi believes in God and life after death, and therefore the soul. 2. In logic, natural sciences, the problem of the soul, metaphysics and ethics, he is subject to Greek sages, especially Aristotle. 3. Farabi is virtue-oriented and goal-oriented in explaining moral issues.Based on this and according to the main research questions:Farabi believes in the meaningfulness of life and his theory is in the category of meaningful theories, and the dominant aspect of Farabi's view of the meaning of life is due to the important position of God and the soul (spirit) in Farabi's philosophy and the role they play in the plan of existence. Undoubtedly, it is a super- naturalistic view. But on the other hand, Farabi's attention to the category of "happiness" and "virtue-based ethics" is such that it brings this theory closer to naturalistic theories. With this basic difference that in Farabi's naturalism, human life does not gain meaning independent of the necessity of the existence of God and the immortal soul. Therefore, this theory can introduce another form of naturalism to researchers in the field of meaning.According to three components: God, immortal soul and happiness (not in the limited sense of pleasure); Human life has meaning only if a person acquires moral virtues in order to achieve the intellectual happiness that God has planned for him by choice and awareness. The highest degree of happiness is fully realized after the destruction of the body with the survival of the soul.Based on this theory;1. Willing is a necessary condition for the realization of happiness.2. Farabi is an eschatological philosopher who assigns goals for human life independent of God's purpose, according to his nature and existential truth, and he emphasizes on the belief that man "discovers" these goals with the help of his human powers.3. Good things are among the things that are desirable to the human soul, and the best of these things is "happiness".4. The desire for happiness is embedded in human nature, but it is not properly discovered until it is placed on the path of rationality; therefore, the meaning of human life, which is equivalent to achieving happiness, cannot be "constructed".5. Happiness, which includes the meaning of human life, is a single meaning that cannot be multiplicity; therefore, the meaning of life is the same for all human beings.6. In Farabi's ethical system, a person attains happiness after recognizing, choosing and continuously performing virtuous actions. Such an idea is reminiscent of "objectivist" theories.7. Life is not meaningful with mere theoretical knowledge and knowledge of good and bad. In addition, life does not become meaningful by chance and by chance without action. Such opinions are included under "pragmatic" theories.8. The idea of "perfect happiness" in Farabi's philosophy shows his "holistic" view about the meaning of life. In addition to the fact that it is necessary for all human actions to be virtuous to reach happiness, human life has a general meaning and can be evaluated.9. The highest good means, reaching ultimate happiness, is a kind of intellectual perfection that cannot be realized in the material world. Therefore, with the destruction of the body and the survival of the soul in the world after death, it will be fully and finally realized.In the end, it is suggested that, in order to enrich the subject under discussion, a comparative study between Farabi's theory and similar theories, including Islamic philosophy and Western philosophy, especially analytical and contemporary philosophy, should be done.
seyed mohammad javad banisaeed langaroudi; seyyed Javad Miri; Amirabbas Alizamani
Volume 9, Issue 2 , January 2020, , Pages 225-244
Abstract
The present article deals with what human happiness is and its relation to the religious knowledge of God. Saint Thomas Aquinas in the tradition of Christian philosophy, and Allameh Tabatabai in the tradition of Sadraian philosophy within Islamic philosophy have dealt with this issue and both know ...
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The present article deals with what human happiness is and its relation to the religious knowledge of God. Saint Thomas Aquinas in the tradition of Christian philosophy, and Allameh Tabatabai in the tradition of Sadraian philosophy within Islamic philosophy have dealt with this issue and both know true happiness in knowing and oneness with God and believe that because true happiness for man, and about His ultimate goal is used, whenever man reaches full actuality in his attribute, which is the power of intellect, and realizes the highest form of intellection, s/he has attained happiness. Both interpret this complete knowledge as vision and consider it as a kind of existential union within the limits of human capacity with the transcendent origin. On this basis, the faith professed by average folk in God cannot lead them to true happiness; however, based on the principles of both philosophers, a way can be found for this problematique.
bashar mamedov; Mohammad Mohammad Rezaei
Volume 9, Issue 2 , January 2020, , Pages 245-268
Abstract
The problem of evil and the problem of miracles are among the most important issues in the philosophy of religion. J.L Mackey, William L. Rowe and other philosophers raise the problem of the logic of evil and the problem of evidence of evil, while James A.Keller proposes the problem of miracles as the ...
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The problem of evil and the problem of miracles are among the most important issues in the philosophy of religion. J.L Mackey, William L. Rowe and other philosophers raise the problem of the logic of evil and the problem of evidence of evil, while James A.Keller proposes the problem of miracles as the third problem of evil. James Keller divides miracles into epistemological and practical miracles, and believes that the possibility of miracles occurring in both senses actually reinforces the problem of evil and making it a dilemma for attributes such as omnipotence, omniscience, and pure benevolence of God. James A. Keller citing the paradigm of the experimental sciences and uses the modern understanding of miracles as a temporary suspension of one or more laws of nature performed by divine power, and sees the benefit of only a particular group of miracles as contradicting God's justice. According to Muslim scholars and theologians, first of all, contrary to the view of Western thinkers, the miracle of breaking the habit is contrary only to the laws of the experimental sciences and to the ordinary and everyday experience of man, and not outside the law and rational-philosophical rules. Secondly, the miracle is the general authority of God, and it is useful not only for the sages, but also for all, and its authority is undeniable.
MOHAMMAD AHOOPAY; hadi vakili; fazlillah ghaleghian
Volume 12, Issue 1 , March 2024
Abstract
The present article is research on beatitude and felicity from the standpoint of Ibn Sina, the great philosopher. The main issue in this article is that, in addition to explaining the foundations and results of Ibn Sina's philosophy regarding these two important issues, it is possible to establish a ...
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The present article is research on beatitude and felicity from the standpoint of Ibn Sina, the great philosopher. The main issue in this article is that, in addition to explaining the foundations and results of Ibn Sina's philosophy regarding these two important issues, it is possible to establish a model for obtaining the theory of happiness in Islamic philosophy. The author believes that Islamic philosophy in general and Ibn Sina's philosophy in particular contains very valuable elements for constructing the above model, and hopes that the present article will be considered a positive step in this regard. In this article, we have explored the most important works of Ibn Sina based on the library method and analytical-descriptive method. Emphasizing the high position of the rational world and the high value of intellectual pleasures and spiritual bliss, which is the foundation of true happiness, are among the achievements of this article.
Abdullah HosseiniEskandian; gorbanali karimzadeh garamaleki; Aabas Aabaszadeh
Volume 12, Issue 1 , March 2024
Abstract
The problem of evil has caused theologians to have comprehensive and deep discussions about this issue in their works and to defend the belief in God. Saint Irenaeus, who played a significant role in Christian theology, tried to solve the problem of evil by proposing the idea of “cultivation of ...
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The problem of evil has caused theologians to have comprehensive and deep discussions about this issue in their works and to defend the belief in God. Saint Irenaeus, who played a significant role in Christian theology, tried to solve the problem of evil by proposing the idea of “cultivation of the soul” in his theodicy. From the point of view of Irenaeus, if evil is realized in the world of creation; it is sin and it is an essential affair in human essence that Adam fell into in the beginning of creation, and he disobeyed God's Command by abusing his will and authority, and this desire to sin is still prevalent among the human race. In this article, with a descriptive-analytical method and with a critical approach, an attempt is made to first investigate and analyze Irenaeus' theodicy and then criticize it according to the perspective of Immāmiyya Theology (Kālam). Despite the efforts that Saint Irenaeus had in solving the problem of evil, his theodicy is faced with challenges and deadlocks such as “relativism”, “pointless evil”, “epistemological distance” etc., which reduce its plausibility.
