Mohsen Marvinam
Abstract
Among the issues that have an effective role in the dialogue between Islam and Christianity and how the followers of these two religions can have, is to explain the place of the fate of the followers of the two religions, In this article, an analytical, comparative method seeks to explain the foundations ...
Read More
Among the issues that have an effective role in the dialogue between Islam and Christianity and how the followers of these two religions can have, is to explain the place of the fate of the followers of the two religions, In this article, an analytical, comparative method seeks to explain the foundations and The common religious beliefs of Islam and Christianity, which according to the religious texts and the specific causes and circumstances of the followers of both can be saved.Motahhari's professor believes non-Muslims who have not gained to the right religion of time (Islam), if this lack of knowledge and achievement is not due to their fault and shortcomings, or their prejudices, and are arbitrarily opposed to the right to surrender, according to Godliness And the truthfulness of their intentions and their moral and moral deeds can be called salvation, from which they have been interpreted as "innate Muslims." And in the Christian religion, Karl Rahner, of the contemporary Catholic Christian theologians, by proposing the theory of the "inclusiveness of salvation," and refreshing and redefining the concept of "eternal grace" within human beings, the non-Christians who respond to this divine grace and their inner voice and conscience Given and believing in God and doing good moral deeds, they are called "unknown Christians" and can be saved.
Fateme Saeedi; Abdolrasoul Kashfi; Amirabbas Alizamani
Abstract
Skeptical theism is one of the theistic responses to the evidential problem of evil. This approach which is included of different ideas, with emphasizing on human cognitive limitations and complicated axiological reality, casts doubt on the claim of gratuitous evil. This article is based on Bergmann’s ...
Read More
Skeptical theism is one of the theistic responses to the evidential problem of evil. This approach which is included of different ideas, with emphasizing on human cognitive limitations and complicated axiological reality, casts doubt on the claim of gratuitous evil. This article is based on Bergmann’s idea, who is one of the prominent philosopher in this sphere. He challenges William Rowe’s inductive argument with his skeptical theses which are based on “representative” principle. Bergmann’s articles in this sphere are influential and highly controversial. One of the main objections to his idea is that his skeptical theses lead to moral impasse, both in theoretical (moral justification) and pragmatic aspect. This is against our approach in our everyday moral life. Since this position is not acceptable in everyday moral life, skeptical theism is not acceptable either. Although Bergmann accepts limitations in sphere of value, he doesn’t think it makes problem for skeptical theism. This article first introduce representative approach of Bergmann then considering objections and responses to them. At least it becomes clear that Bergmann’s solutions does not response objections rightly.
tayyebeh shaddel; Hossein Atrak
Volume 10, Issue 1 , December 2021, , Pages 1-25
Abstract
Absolute Creationism or Modified Platonism is the answer to the challenge that Platonism poses to theism. The main concern of this view is the reconcile between Classical theism and Platonism. Absolute creationism, in fact, claims that necessary truths, like possible beings, depend on God. Thus, in the ...
Read More
Absolute Creationism or Modified Platonism is the answer to the challenge that Platonism poses to theism. The main concern of this view is the reconcile between Classical theism and Platonism. Absolute creationism, in fact, claims that necessary truths, like possible beings, depend on God. Thus, in the ontological inventory we do not faced a being who exists independently of God, and God is the only independent being. Thus the claim of contemporary Platonists, who argue that some abstract objects, such as necessary truths, necessarily exist, is eternal and uncreated, provided that these truths, while necessary and eternal, are created and dependent on God is accepted. William Craig, the contemporary American theist philosopher, believes that this view faces a number of problems, such as conflate of conceptualism, the Vicious Circularity (Bootstrapping objection), incoherence with free will of God, the traditional theory of creation and traded biblical doctrine of creation with emanationism. Although some of Craig's objections are not to the view of absolute Creationism; But absolute Creationism faces serious problems, and it seems that it is possible to defend the Cartesian view of Universal Possibilism. This paper explains and examines Absolute Creationism and Craig's criticisms
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 ...
Read More
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
Hamidreza Ayatollahy
Abstract
The answer to the question of the meaning of life has been the concern of many philosophers and thinkers. Some like Nietzsche, Schopenhauer, and Sartre have not given any meaning to life. But many others have tried to give different answers to this question and show with arguments that their point of ...
Read More
The answer to the question of the meaning of life has been the concern of many philosophers and thinkers. Some like Nietzsche, Schopenhauer, and Sartre have not given any meaning to life. But many others have tried to give different answers to this question and show with arguments that their point of view can better explain the meaning of life. This paper intends to first show the main viewpoints proposed in this field (such as God-centeredness, soul-centeredness, naturalism, subjectivism, and objectivism) along with their arguments and criticisms from competing viewpoints. Then, by evaluating the strengths and weaknesses of these views, it should be shown what characteristics a comprehensive theory for the meaning of life should have. Finally, the comprehensive and new viewpoint of the author will be presented and the reasons for preferring this perspective over competing views will be shown.
Amirabbas Soulikhani; Qodratullah Qorbani
Abstract
Questions like: "Is There a God?" and "Does God give meaning to life?" are two of the most vivid philosophical questions and Nietzsche reflected on both of them. Nietzsche denies the objective existence of God on the basis of a version of the divine hiddenness argument. He maintains that if one accepts ...
Read More
Questions like: "Is There a God?" and "Does God give meaning to life?" are two of the most vivid philosophical questions and Nietzsche reflected on both of them. Nietzsche denies the objective existence of God on the basis of a version of the divine hiddenness argument. He maintains that if one accepts the theistic conception of God then he won’t be able to explain the silence of God throughout the history. He then thinks about the dying role of believing in God in giving meaning to human life. By using allegorical characters such as the madman with lantern, the old saint, the retired pope and the ugliest human being, Nietzsche tries to show how the death of God will result in spiritual crisis. The doctrine of Übermensch fills the emptiness that emerges after the death of God but Nietzsche’s argument against the existence of God is not successful and cannot establish an atheistic ontology. In addition to that, despite of some examples in different religions, there isn’t any necessary relation between believing in God with the Resentment and the denial of life. Finally, it will be shown that the doctrine of Übermensch is such an unachievable goal that will lead to human's psychological dissatisfaction.
seyyed Javad Miri
Abstract
In this article, the author has attempted to inquire about the relevance of Ali Shariati's critique of Durkheim's sociology of religion. There are innumerable studies on Durkheim and the Durkheimian sociology of religion but we have almost no comprehensive research on the Shariatian reading of the Durkheimian ...
Read More
In this article, the author has attempted to inquire about the relevance of Ali Shariati's critique of Durkheim's sociology of religion. There are innumerable studies on Durkheim and the Durkheimian sociology of religion but we have almost no comprehensive research on the Shariatian reading of the Durkheimian sociology of religion. Here, the author has worked on the notion of elementary form of religion as understood by Durkheim within the Shariatian frame of reference. Shariati argues that Durkheim has misunderstood the question of elementariness by equating the 'collective soul' and 'religious emotion' as in Shariati's view these two are fundamentally different in kind and substance. In other words, here the author is attempting to legitimize the Shariatian frame of reference while engaging the Durkheim's sociology of religion.
zeinab shakibi
Abstract
Phililps as a wittgenstienian analitic philosopher in philosophy of religion consieders the language of religion as an unreal and uncognitive language . so he just counts the single way for understanding the meaning of theological items, to attention to the grammer of religious language. According to ...
Read More
Phililps as a wittgenstienian analitic philosopher in philosophy of religion consieders the language of religion as an unreal and uncognitive language . so he just counts the single way for understanding the meaning of theological items, to attention to the grammer of religious language. According to his positivist view points, he cant respect any meaning for religious terms( like the existence of Gool ). Without the usage ot those in the failhefull life and their faithfull context . he beliefs that we can just understand the meaning of " worshipping of Gool " , " transcdence of God ", " Grace of God " , " love of God " and " love to God " by considering the context that these terms have used in that. And by attention to the usage of them in the life style of religious persons. But some of the other analitic philosophers in philosophy of religion have critieized his view point:1 ) they exhibit the paradox between absoluteness of beliving to existence of God and having the instrumental attitude to this belief.2 ) belief in Author denys the God that has been created by the style life of belivers.3) from their points of views,Phillips has mixed between belief and act.4) they belief that the absoluteness of objectivity of God denys its dependence to the mind.5) they reject the identity of meaning and usage about the religious terms.
Gholam Hossein Khedri; Hossein Sokhanvar
Volume 10, Issue 1 , December 2021, , Pages 27-47
Abstract
researchers turn to biology and neuroscience to explore factors such as religious tendencies, including VMAT2, known as the "God gene" in order to explore the cause of religious tendencies. . The focus of this group is to provide a complete map of religious beliefs on the mechanisms of the brain and ...
Read More
researchers turn to biology and neuroscience to explore factors such as religious tendencies, including VMAT2, known as the "God gene" in order to explore the cause of religious tendencies. . The focus of this group is to provide a complete map of religious beliefs on the mechanisms of the brain and its nervous system, and basically provide the genetic basis for those brain mechanisms. According to this approach, they introduce genetic markers and spiritual intelligence (SQ) along with other human intelligence and believe that spiritual transcendental neural bases are also built solely from these foundations.The aim of this article is to introduce and review the three main and common approaches of religious physiology, namely biological psychology, Cognitive science of religion (CSR) and biology. Then the threats and opportunities of these approaches will be explored for traditional theology (in the Abraham religions). It is a common assumption that this type of study is completely anti-religious, or at least they are faced to reduction due to its empirical and evolutionary approaches. However, the purpose of this article is to show that adherence to religious physiology and brain evolution can also provide responding to positivist criticisms of religions
Tahereh Baghestani; Hadi Vakili; Naeme poormohammadi; Hosein Moosavi
Abstract
The problem of evil has occupied the human mind for a long time and thinkers have tried to answer it in many different ways. These ways are sometimes proposed to prevent the feeling of atheism or despair towards the creator of the universe and sometimes to reduce suffering or anxiety in life. In the ...
Read More
The problem of evil has occupied the human mind for a long time and thinkers have tried to answer it in many different ways. These ways are sometimes proposed to prevent the feeling of atheism or despair towards the creator of the universe and sometimes to reduce suffering or anxiety in life. In the tradition of Islamic mysticism, Ibn َArabi, who is the founder of the Akbari school, has provided a solution in this field based on his own mystical principles, namely, Nizam Ahsan, the system of divine names and attributes, fixed entities, and the personal unity of existence. In this article, we are trying to discover and reconstruct Ibn Arabi's answer in this context about the problem of evil based on the existential interpretation, based on these mystical foundations and with regard to contemporary approaches in the philosophy of religion. Based on this solution, from Ibn Arabi's point of view, evil is a relative matter and bound to the determinations and capabilities of the existing phenomena, and since according to the names of divine goodness, the whole system is good, and according to the theory of personal unity of existence, the truth of existence is unique to God. Giving meaning and consolation becomes possible with the presence of God.
Razieh Zeinaly; AmirAbbas Alizamani
Abstract
The main purpose of this article is to discuss of the Other and its relationship with Human person in Kierkegaard's view. Our chief question in this article is whether we know ourselves in the mirror of the other or if the other is a barrier and hindrance to our cognition of ourselves. In this paper, ...
Read More
The main purpose of this article is to discuss of the Other and its relationship with Human person in Kierkegaard's view. Our chief question in this article is whether we know ourselves in the mirror of the other or if the other is a barrier and hindrance to our cognition of ourselves. In this paper, first, we review the place of the other in the three stages of life and point out their differences with each other. Then, we continue to focus on the Ethical stage where is the main realm of the emergence of the "Other". After discussing the necessities and limitations of this stage, we review the topic of Love, focusing on the book "Works of love". Lastly, we ask this question that if the Other has the same place in Kierkegaard's eye just as concrete with all those flesh and blood and special traits as "Self" or Human person. In other words, what is the place of concrete Other in Kierkegaard's view? Does Kierkegaard ignore the concrete Other and bury its individuality by considering the Other as the mirror or model? Or does he promote the Other's status by making it into an ethical principle?
fazel boostan; mohammad shokry; Ali Mradkhani
Abstract
Kant in Religion Within the Bounds of Bare Reason, offers the theory that human nature is essentially a radical evil. Kant's argument for Radical evil consists mainly of two parts; One is man's innate desire for evil and the other is the claim that radical evil is universality. By rejecting the theory ...
Read More
Kant in Religion Within the Bounds of Bare Reason, offers the theory that human nature is essentially a radical evil. Kant's argument for Radical evil consists mainly of two parts; One is man's innate desire for evil and the other is the claim that radical evil is universality. By rejecting the theory of original sin, Kant first insists that evil is the inevitable characteristic of human nature, but that we have a moral responsibility for it. Because we freely choose and follow it. Kant argues that the innate talent or desire in a rational and limited factor is a mental principle or action that tends toward evil. Radical evil is both an innate desire and a moral action; A contradictory situation that has led commentators to consider it incompatible with Kant's other moral theories and to reject it. The purpose of this article is to critique the concept of Radical evil from Kant's point of view and its relation to moral authority and responsibility; Because attributing Radical evil to individual freedom is the beginning of the position of moral independence.
MohamadMahdi Jandaghian; Reza Akbari
Abstract
In this paper, the term "Priority theology" is introduced to describe the theological system of Abu al-Husayn al-Basri in discussing the problem of divine action or, more generally, the problem of "God and the world." He believed that in a causal relationship, the cause does not necessitate the effect ...
Read More
In this paper, the term "Priority theology" is introduced to describe the theological system of Abu al-Husayn al-Basri in discussing the problem of divine action or, more generally, the problem of "God and the world." He believed that in a causal relationship, the cause does not necessitate the effect but only makes the effect more likely to occur. According to him, since nature as a whole and as a collection of things and relationships is a creation of a Free God, the natural relationship, causality in nature, is only preponderant (أولی), not necessary; therefore, peripatetics and asharits' ideas of necessity and coincidence in causality are inaccurate. According to priority theology, God can act freely to create the world, choose states and objects for existence, and reset or change natural flows. Furthermore, priority theology emphasizes the role God, man, and nature play in reality. The explanation of miracles done by prophets, miracles of saints, answering prayers, termination of decisions, and appearance (بداء) in al-Basri's theology show that man and nature follow the order and authority established by God. However, God can intervene in the world for some reason, such as the revelation of his power and authority. By presenting a theological analysis of the philosophical approach, al-Basri's theology could create a new way of defending theological claims. Later, Ibn al-Malahim, Fakhr al-Din al-Razi, Sadid al-Din al-Hemmasi al-Razi, Khawaja Nasir al-Din al-Tusi, Allama Helli, and others welcomed his theological way and established the basis for their theological systems. Some of the effects and consequences of al-Basri's priority theology include presenting new definitions of necessity, further explanations of causality in the world, the solution of predestination and delegation through intermediate position, miracles, and the like, and finally, solving the problem of evil.
Roohullah Behi
Volume 10, Issue 1 , December 2021, , Pages 47-76
Abstract
In this article, the problem of the soul-body relationship is surveyed through the existential approach of Sadr-al-Muta'allehin. In explaining this relationship, Sadra sometimes infers the unity and sometimes the duality; His main explanation also faces challenges from an analytical point of view. these ...
Read More
In this article, the problem of the soul-body relationship is surveyed through the existential approach of Sadr-al-Muta'allehin. In explaining this relationship, Sadra sometimes infers the unity and sometimes the duality; His main explanation also faces challenges from an analytical point of view. these two problems, can be explained as the result of the philosopher’s commitment to logical requirements of conventional philosophical frameworks which are inevitable while addressing existential facts. after explaining the existential approach and reviewing the main opinions of philosophers, the explanation of al-hikmat-al-muta’āliyah which stats that the soul’s occurrence is material and its permanence is incorporeal, is discussed. Then, considering the challenges of the famous explanation, another explanation based on Mulla-Sadra's existential approach is provided, and based on it challenges of the famous explanation and the explanation of the decisive phenomena in the problem is discussed. We also show that his alterations from the existential horizon within conventional frameworks, prepare them for carrying the Transcendent meanings; and conceptual encounter with the expressions carrying them results in meaning inconsistency.
Omidreza janbaz; Alireza fazeli
Abstract
The interplay between reason and faith, a fundamental query that has been a source of contemplation throughout history, has a social component. Thomas Aquinas, one of the most influential figures in the history of thought, has had a profound impact on modern society. His ideas were instrumental in the ...
Read More
The interplay between reason and faith, a fundamental query that has been a source of contemplation throughout history, has a social component. Thomas Aquinas, one of the most influential figures in the history of thought, has had a profound impact on modern society. His ideas were instrumental in the process of secularization, which sought to remove religious doctrine from public life. However, the views of today's society do not require the removal of religion from society, but its absorption and clear reception in the public arena and efforts to maintain the participation of believers in its members, under the condition of rational interaction. In this regard, late political theology, in view of the shortcomings of modern secular reason, by denying the "pure natural state", searches for some kind of equivalence between the natural and the supernatural. Therefore, Thomas's thought, which according to some, was a stimulus in the formation of the apparently secular society, a claim that has in front of it the documentation of the claim of strong Christian reading within religion, from another point of view, have a special role in the formation of the thought of the post-secular society. In this article, while examining the foundations of Thomas's thought in the formation of secular society, by reviewing several readings and controversies, in the shadow of the references of thinkers such as Milbank and Habermas, we will have reflections on the capacities of his position for the post-secular society.
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 ...
Read More
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.
Hossein Ejtehadian
Abstract
Physics not only could change our philosophical and theological world view, but also itself is based on philosophical and theological presuppositions and perspectives. Quantum mechanics beside the failure of positivists viewpoint in twentieth century deepened the relations of physics and philosophical ...
Read More
Physics not only could change our philosophical and theological world view, but also itself is based on philosophical and theological presuppositions and perspectives. Quantum mechanics beside the failure of positivists viewpoint in twentieth century deepened the relations of physics and philosophical and theological world views. There has been so many efforts to maintain the idea of intentional or special divine action in the world, and do so in a variety of ways, all of which heavily engage quantum theory. Quantum mechanics events have been so amazing and confusing that resulted to different interpretations. The Quantum mechanics relation to theology or metaphysic entirely depended to the interpretation of physical phenomenon and affected from the entailments of physics about the real world. In this article we will integrate David Bohm’s interpretation of Quantum mechanics and Sadra’s philosophy to explain special divine action in the world.
masood khoshtinat; Amir Mohbian; mahdi najafiafra
Abstract
The question of the beginning and end of existence is one of the fundamental issues that philosophers have addressed with different approaches such as evidentialism. Antony Flew is one of the philosophers of evidentialism who, during the two periods of his scientific life, based on evidence, sought the ...
Read More
The question of the beginning and end of existence is one of the fundamental issues that philosophers have addressed with different approaches such as evidentialism. Antony Flew is one of the philosophers of evidentialism who, during the two periods of his scientific life, based on evidence, sought the analysis of theism and first turned to atheism and then to deism. Of course, changing his belief in God does not mean completely changing all the beliefs of his atheistic times. What is his view in the age of atheism and deism and the analysis of what Flew has actually preserved from his atheistic thought and what he has changed,, and to what extent his reasons are compatible with its results and what weaknesses are there in his theistic thought, are the subjects of this article. As a result of this analysis, it will be clear that Flew still stands on many of the positions of his time of atheism. His thought has weaknesses, and Flew has contradictions about his reasons and conclusions.
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 ...
Read More
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.
maryam barooti; Mohammad saeedimehr
Abstract
The so-called principle of the simple (Qaideh al-wahid) can be considered as one of the most significant and challenging philosophical principles in the context of the Islamic philosophy. In his Remarks and Admonitios, Ibn Sina has discussed this principle under the title “admonition”. For ...
Read More
The so-called principle of the simple (Qaideh al-wahid) can be considered as one of the most significant and challenging philosophical principles in the context of the Islamic philosophy. In his Remarks and Admonitios, Ibn Sina has discussed this principle under the title “admonition”. For his commentator Khwaja Nasir al-Din al-Tusi, this means that Ibn Sina considers this principle as self-evident. Based on this, with a correct and precise concept of the components of the rule, we should accept it without any requirements to argumentation. In this article, we analyze each of the components of the principle by the method of conceptual analysis and then we examine the consistency between these components. The conclusion is that some of these components are inconsistent with the others and therefore there is no reasonable ground for admitting that the principle is self-evident.
Aysooda Hashempour; abdolali shokr
Abstract
Imam Ali’s approach on the principle of divine justice in Nahj Albalagheh and explaining it according to a rational method and paying attention to his subjects and structures about this matter, has not been considered by justice inquirers. In Imam Ali’s word, adl takvini is based on the pivot ...
Read More
Imam Ali’s approach on the principle of divine justice in Nahj Albalagheh and explaining it according to a rational method and paying attention to his subjects and structures about this matter, has not been considered by justice inquirers. In Imam Ali’s word, adl takvini is based on the pivot of balance of the universe that in his viewpoint can be considered as an introduction of existential reasons however does not need any explanation. Also his attention to adl tashri’i is explicable with a cue to prophetic mission and divine orders. Appropriateness of penalty and reward with the humane acts and equality in this issue, providing the equality of merits, are also two issues that according to them, rational declaration of penal justice would be possible. In addition to draw an exponent from Imam Ali’s approach to divine justice in three fields of takvin, tashri’, and penalty, this assay has paid attention to the structures and subjects of his reasoning with a descriptive-analytic method. The results of the assay represent that Imam Ali’s words in this issue is logical and has rational structure and from author’s viewpoint is an effective research to open the new ways about researching into Nahj Albalagheh.
Seyyad mohammad ali Dibaji; Eisa Mohammadinia
Abstract
Open Theism, as a new approach in theology and philosophy of religion, has attracted attentions of most of contemporary thinkers toward its views. The main claim of supporters of this approach is that many of current doctrines of Christian theology about God’s entity and his attributes are ...
Read More
Open Theism, as a new approach in theology and philosophy of religion, has attracted attentions of most of contemporary thinkers toward its views. The main claim of supporters of this approach is that many of current doctrines of Christian theology about God’s entity and his attributes are not consistent with Scripture and this has led to incompatibilities between new science and religious thoughts. One of them is found in conflict of God’s knowledge and Human’s Freewill. In addition to redefining some of God’s attributes especially his absolute foreknowledge, open theists tried to resolve that traditional and controversial problem. Also, they interpreted the relation of God and the world in a new way to solve the conflict. In this article the open theist’s method in resolving the problem of Gos's foreknowledge and Human's Freewill is going to be reviewed based of Sadra’s philosophy.
somayeh Amiri; Abbas Ahmadi Saadi; Mohamad Ali Akhgar
Abstract
Since time immemorial in Islamic and Christian civilization, thinkers and theologians have raised many discussions about the concept of faith and disbelief and the issues surrounding them with different interpretive, philosophical, theological and mystical approaches. These topics have brought many social ...
Read More
Since time immemorial in Islamic and Christian civilization, thinkers and theologians have raised many discussions about the concept of faith and disbelief and the issues surrounding them with different interpretive, philosophical, theological and mystical approaches. These topics have brought many social reflections such as excommunication and sanctification. After explaining the difference between science and knowledge, Eynolghozat Hamedani considered the way of true knowledge to be beyond reason and by criticizing the philosophers in the discussion of the essential concept of faith, he stated that its meaning is to confirm the words of the prophets and the lowest order is to act in accordance with the commands and directions of God. he does. Faith has two aspects: knowledge and action, and its sign is "bowing to Allah" and "loving God's people". After stating the types of disbelief, he considers some types of disbelief to be acceptable but also necessary for faith. On the other hand, with a philosophical epistemological perspective, in the meaning of faith and unbelief, Mulla Sadra gives originality to science and knowledge and gives the main role to knowledge and science in all levels of faith such as verbal, imitative, proof and even discovery faith. He considers disbelief to be the worst form of ignorance. In this article, the views of Eynolghozat Hamedani (492-525 AH) and Mulla Sadra (1050-979 AH) about faith and disbelief and some of their important issues have been comparatively investigated with a descriptive and analytical method.
masoud fayazi
Volume 10, Issue 1 , December 2021, , Pages 97-113
Abstract
Emilio Betty is an twentieth-century Italian objectivist hermeneutist. An opponent of Gadamer's philosophical hermeneutics, he tried to present a new hermeneutic theory that was more effective in understanding the author's intentions by continuing Schleiermacher's path and refining his text comprehension ...
Read More
Emilio Betty is an twentieth-century Italian objectivist hermeneutist. An opponent of Gadamer's philosophical hermeneutics, he tried to present a new hermeneutic theory that was more effective in understanding the author's intentions by continuing Schleiermacher's path and refining his text comprehension theory. He believes; The way to reach the author's goal is to reconstruct his intention by reconstructing his thoughts. For this purpose, along with the meaningful signs of the text, due to Kant's obedience in the structures of the mind, he considers the special role of the interpreter's mindsets in interpretation. That is why he is a relative objectivist, not an absolute. However, in order to prevent destructive subjectivism, in addition to paying attention to the author's centrality in interpretation by setting four rules, and also by enumerating aspects for interpretation such as philology, historical interpretation, sociological interpretation (based on Max Weber's views), interpretation Reproduction and normative interpretation try to determine a limit for the role of the interpreter and the text in achieving the author. However, it seems that he has not been able to overcome this challenge and is practically both author-centric and gives a special role to the interpreter. This article describes this challenge, his strategy, and critiques of his strategies.
gorbanali karimzadeh garamaleki; Abdullah HosseiniEskandian
Abstract
Since the day when mankind entered the field of existence, religion and religious beliefs have also been created, and the question of the origin of religion has always been a fundamental question that every human being has faced. In the meantime, some thinkers like Auguste Comte (1798-1857) consider ...
Read More
Since the day when mankind entered the field of existence, religion and religious beliefs have also been created, and the question of the origin of religion has always been a fundamental question that every human being has faced. In the meantime, some thinkers like Auguste Comte (1798-1857) consider the origin of religion to be human ignorance (Comte, 1998: p.231). Marx (1818-1883) considers religion to be a product of the ruling class to dominate the weak class of society (Marx and Engels, 2019: p.36), and Feuerbach (1804-1872) also believes that religion has a human origin (Feuerbach, 1854: p.104). Freud (1856-1939) also considers religion to arise from the repressed human desires and instincts (Freud, 1983: p. 80). Such atheistic approaches to religion are contrary to the view of Divine religions, which consider the origin of religion to be Divine revelation and the teachings of Divine prophets.One of the approaches to consider is the sociological approach of the origin of religion, and Emile Durkheim (1858-1917) is the most prominent sociological theorist and the one who had the greatest impact on the sociology of religion. Emile Durkheim's view about the origin of religion is one of the views that is widely discussed and known today and can be rejected from various aspects. In this research, an attempt is made to analyze and criticize his view from the perspective of Shahid Motahhari (1919-1979) and John Hick (1922-2012).MethodologyThis article analyzes Emile Durkheim's view on the origin of religion and its criticism from the perspective of Shahid Motahhari and John Hick, with a descriptive-analytical method and with a critical approach.FindingsDurkheim believes that to investigate the origin of religion, one should start from primitive religions (Durkheim, 2017: p.89). Durkheim believes that religions have an evolutionary journey that started with totemism and evolved into current religions (Moreno, 2011: p.109). Durkheim emphasized that religion is both a reasonable phenomenon and an eternal and undeniable reality. At the same time, Durkheim believes that the essence of religion is not in believing in a God beyond nature and the world (Durkheim, 1995: p.109). Durkheim considers the simplest existing religion to be "totemism" or the religion of the Australian aboriginal tribes. From Durkheim's view, totemism is important from two aspects; first, totem is the essence of religion, and second, totemism is a factor for solving conflicts between science and religion; because from his view, in today's individualistic and rationalistic societies, science has the supreme moral and intellectual authority. On the other hand, religion also defines certain frameworks for people, and science, by discovering the deep reality of all religions, does not create another religion, but creates the confidence that society has the power to create the gods it needs in every era (Ritzer, 2012: p.23).Discussion and ConclusionAccording to Durkheim, the origin of all religions is totem, and totem is also derived from society's propositions (Durkheim, 2012: p.67). Durkheim does not consider religion useful except for social benefits, and beyond that religion is useless, but this view has been criticized and is in conflict with rational principles. Shahid Motahhari has criticized Durkheim's view based on Islamic principles. From his view, as Durkheim thought, society is not the main factor in the birth of religion, culture, art, etc., and society should not be considered the real and effective factor in the birth of such important affairs in human life (Motahhari, 2003: p.76). He also has stated consequences such as monopolizing the function of religion in individual life and alienation for Durkheim's theory, and that such a view of religion, although it may be true for other religions, is not true for Islam (Motahhari, 2009: p.90). Shahid Motahhari also considers the belief in totemism, which is one of the principles of Durkheim's theory, to be illusory and unacceptable (Motahhari, 2010: p. 102). John Hick has also tried to challenge Durkheim's sociological view of the origin of religion (Hick, 1993: p.78). Hick considers Durkheim's statement that "society is the origin of religion" to be unproven and unjustifiable, which will never be able to explain the origin of religion well. From Hick's point of view, Durkheim's view can ultimately explain one of the effective factors in religious life, not the origin of religion. According to the criticisms expressed by Shahid Motahhari and John Hick on Durkheim's sociological theory about the origin of religion, it can be acknowledged that Durkheim's theory has no rational basis and proven argument.
