Document Type : Promotional article

Author

Assistant Professor of Department of philosophy,Faculty of theology,P.N.U ,South of Tehran

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 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

Keywords

 منابع:                                                                                                                  
۱- ایان باربور . (۱۳۹۴) .علم و دین، ترجمه بهاء الدین خرمشاهی ، تهران ، مرکز نشر دانشگاهی .
۲- اعوانی شهین .(۱۳۸۹). ، آیا فایده گرایی همان لذت گرایی است؟(بررسی دیدگاه بنتام و میل) ، فصلنامه تاملات فلسفی ،شماره 6 .
۳-آنتونی بارنت(۱۳۶۳).انسان به روایت زیست شناسی، ترجمه محمد رضا باطنی و ماه طلعت نفر آبادی، چاپ دوم ، تهران ، نشر نو .
۴- باتامور تام(۱۳۷۰)، مکتب فرانکفورت، ترجمه حسینعلی نوذری، تهران: نشر نی.
۵- جان مک کویری.(۱۳۷۵). تفکر دینی در قرن بیستم،ترجمه عباس شیخ شعاعی، محمد محمد رضایی، اول،  جلد اول، قم ، دفتر تبلیغات اسلامی.
۶-خسرو پناه عبدالحسین(۱۳۸۱).کلام جدید، مرکز مطالعات و پژوهش های فرهنگی حوزه علمیه قم، چاپ دوم .
۷--راسل برتراند. (۱۳۸۴).شرح انتقادی فلسفه لایبنیتس، ترجمه ایرج قانونی، تهران، نشر نی.
۸- سلیمان پناه سید محمد .(۱۳۷۸). دین و علوم تجربی : کدامین وحدت؟! ، فصلنامه حوزه و دانشگاه (روش شناسی علوم انسانی)، شماره ۱۹.
۹-شولتز دوان،شولتز سیدنی الن.(۱۳۸۲).تاریخ روان شناسی نوین،ترجمه علی اکبر سیف و همکاران ،چاپ دوم ،تهران ، دوران.
۱۰- شوقمند عباس.(۱۳۷۸). دین در عهد علم، فصلنامه پژوهشگاه حوزه و دانشگاه، پ1378، شماره ۲۰.
۱۱- قراملکی احد فرامرز. (۱۳۷۳). موضع علم ودین در خلقت انسان، چاپ اول، تهران ، موسسه فرهنگ آرایه.
۱۲- لایبنیتس، گوتفرید ویلهلم. (۱۳۷۵) . منادولوژی، ترجمه یحیی مهدوی، تهران ، خوارزمی .             
۱۳—ولی یاری، رضـا. (۱۳۸۶).جهان و تأملات فیلسوف ، گزیده های از نوشته های آرتور شوپنهاور، ج1 ،تهران، نشر مرکز.
1-Barton, Ruth (1990). “An Influential Set of Chaps: The X-Club and Royal Society Politics, 1864–85,” British Journal for the History of Science, 23.
2-Harrison, Peter (2006). “Science and Religion: Constructing the Boundaries,” The Journal of Religion, 86 (1).
 
3- Schopenhauer, Arthur, (1977) The World as Will and Idea, V.1, Translated by R. B. Haldane and J. Kemp, V.1, (Fourth Edition) London, AMS Press.
4-Stepansky, p, (1983). In Freud’s Shadow, Analytic Pres
5-Woolhous, R.S. (1993). The Concept of Substance in Seventeenth–Century Metaphysics, London & New York: Routledge.
6- Wulff, David M., 1997, Psychology of Religion: Classic and Contemporary, New York: John Wiley & Sons, INC.