Mohsen Marvinam
Volume 9, Issue 1 , August 2020, Pages 1-24
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 ...
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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.
seyyed Javad Miri
Volume 9, Issue 1 , August 2020, Pages 25-40
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 ...
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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.
fazel boostan; mohammad shokry; Ali Mradkhani
Volume 9, Issue 1 , August 2020, Pages 41-56
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 ...
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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.
Volume 9, Issue 1 , August 2020, Pages 57-75
Abstract
The problem of science and religion is one of the major problems in the philosophy of religion. Historical facts bring about ground for evaluating the models which are raised to explain the relationship between science and religion. Among these events, we can consider the coronavirus crisis which today ...
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The problem of science and religion is one of the major problems in the philosophy of religion. Historical facts bring about ground for evaluating the models which are raised to explain the relationship between science and religion. Among these events, we can consider the coronavirus crisis which today all human society is in engagement with it. It seems that, due to the theoretical aspects of all the models explaining the relation between science and religion, we are unable to study the concrete reality of science and religion around this crisis in Iran; a reality, a reality that is social rather than being conceptual. This article claims that although there isn''t a conflict between science and religion, the concrete reality manifests some sort of conflict among the religious society and scientific advances. How can we articulate this conflict between conceptual analysis and concrete reality? It seems that we can recognize the conflict between conceptual analysis and concrete reality through considering the category of "folk religion". By applying “folk religion”, which is mainly maintained in the social study of religion and through a phenomenological perspective, we will try to explain the conflict between religion and science in Iran around the crisis. So, by assessing the inefficiency of related models for explaining the relation between science and religion, we can conclude the inadequacy of theoretical models in general and claim that only through considering the category of "folk religion" we can explain the coronavirus crisis in Iran.
Aysooda Hashempour; abdolali shokr
Volume 9, Issue 1 , August 2020, Pages 77-94
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 ...
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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.
Moha] Mohammad Rezaee; Seyyedeh Zeinab Mehrianpoor
Volume 9, Issue 1 , August 2020, Pages 95-120
Abstract
Every single soul that has a little knowledge of himself and those around him, does have this question that, is death end of existence and all our instincts and aspiration? And if not, how would be our life or lives after death? This question is as old as human being. Belief in eternity of life plays ...
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Every single soul that has a little knowledge of himself and those around him, does have this question that, is death end of existence and all our instincts and aspiration? And if not, how would be our life or lives after death? This question is as old as human being. Belief in eternity of life plays an important role in interpretation of human life and its meaning and meaninglessness. But some philosophers have problem with the meaning of human eternity. The present paper uses descriptive and analytical method to critique the relationship between eternity and meaning of life in view of Bernard Williams. Bernard Williams argues based on moral philosophy and pragmatic approach that, since an eternal life is undesirable, desire of eternal life is unreasonable. Therefore, Williams not only believes that eternity is not necessary for the meaning of life, but also it is hazard; because, actually, death is what can make the life meaningful. Different critiques of this view deny the incompatibility of eternity and the meaning of life; and illustrate that Bernard William’s argument against any kinds of eternity was not correct and cogent.
seyyed Javad Miri
Volume 9, Issue 1 , August 2020, Pages 121-138
Abstract
In this paper, the author is looking at Ali Shariati's conceptualization of Shiism from its early period to the 20th century. By dividing the history of Shiism into two forms of movement and institution, Shariati argues that Shiism in the form of movement is faith-oriented while in the ...
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In this paper, the author is looking at Ali Shariati's conceptualization of Shiism from its early period to the 20th century. By dividing the history of Shiism into two forms of movement and institution, Shariati argues that Shiism in the form of movement is faith-oriented while in the phase of institution is power-oriented. This is a disputable form of conceptualization but it is worth debating as this distinction is employed by Shariati in re-reading the relation between religion and state too. He argues that in the phase of movement, the Shiite religious scholar appears as an 'Alim' while in the institutional phase we are faced with a new form of social being which appears as 'Ruhani'. Here Shariati argues that the consolidation of scholar as a Ruhani seems to bear resemblances to Christianity both in its religious form and social institutions. Furthermore, Shariati argues that Shiism in the Alavite form which is symbolized by religious scholar as an Alim holds a critical stance vis a vis power while in the Safavid form which is symbolized by religious personality as a Ruhani holds a domicile position vis a vis power.
Seyedeh Razieh Yousefzadeh; Abdollah Nasri
Volume 9, Issue 1 , August 2020, Pages 139-176
Abstract
In the present article, we examine the views of Motahhari, an Iranian Muslim philosopher and theologian, and Karl Jaspers, a German existentialist philosopher on "faith," and try to address the most important points that can be comparatively studied in these two perspectives. For this purpose, ...
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In the present article, we examine the views of Motahhari, an Iranian Muslim philosopher and theologian, and Karl Jaspers, a German existentialist philosopher on "faith," and try to address the most important points that can be comparatively studied in these two perspectives. For this purpose, we first collected and analyzed the views of each of the two thinkers on the subject of faith through a descriptive documentary method, and in this regard, we tried to collect their opinions in the comparative axes in comparative studies. Finally, we listed the commonalities and differences. Both thinkers emphasize the need for faith. Motahhari's faith is a revelatory faith consisting of two pillars: "cognition" and "submission". Reason has a special place in acquiring this faith. Motahhari does not consider action as within the concept of faith, but existentially believes in a close relationship between the two. Faith has levels and its highest limit is certainty. Jaspers's faith is a philosophical faith because he denies the accepted revelation of religions. According to Jaspers, faith is partial and historical and of the type of existential experience. Philosophical faith, though not irrational, lacks certainty. Worship and rituals and linguistic prayers have no place in philosophical faith.
Massoud Toossi Saeidi
Volume 9, Issue 1 , August 2020, Pages 177-195
Abstract
The study of the epistemological validity of mystical perception, as one of the important examples of religious experiences, has been a part of the contemporary philosophy of religion discussions. In this article, first, the historical background of these issues is mentioned. Then, the challenges of ...
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The study of the epistemological validity of mystical perception, as one of the important examples of religious experiences, has been a part of the contemporary philosophy of religion discussions. In this article, first, the historical background of these issues is mentioned. Then, the challenges of defending the epistemological validity of religious and mystical experiences in the existing empiricist-naturalistic approach are pointed out and it is explained that the scientific explanation of religious and mystical experiences is one of the most fundamental challenges. In this regard, the necessity of rationalist-ontological shift to examine the epistemological validity of mystical perceptions is shown. In the following three sections Tabatabai's views are formulated in three areas: "The place of mystical perception in religious epistemology", "Ontology of perception and epistemological value" and "The criterion of the epistemological validity of mystical perception and spiritual journey". Finally, based on the Tabatabai's views in these three areas, his rationalist-ontological defence of the epistemic validity of mystical perception through the spiritual journey is formulated. Finally, it is concluded that according to Tabatabai's view, the knowledge of the presence of the abstract self in himself in the spiritual journey is the path to true mystical perceptions.
tayyebeh shaddel; Mansour Imanpour; Housein Atrak
Volume 9, Issue 1 , August 2020, Pages 197-220
Abstract
Eternity, meaning "the complete possession all at once of illimitable life" in " classical philosophical theology, is one of the attributes that God describes, but some philosophers of religion have distanced themselves from this interpretation due to the lack of coherence in it. And the "timelessness" ...
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Eternity, meaning "the complete possession all at once of illimitable life" in " classical philosophical theology, is one of the attributes that God describes, but some philosophers of religion have distanced themselves from this interpretation due to the lack of coherence in it. And the "timelessness" is considered irrational (unintelligible). Swinburne also avoids of "timelessness, arguing that if God 'eternity is interpreted as timelessness, it requires corrupt (evil) consequents such as the impossibility of God's relation with time, incompatibility with the witness of scripture, and the coincidence of earlier and later phenomena, incompatibility It comes with prayer and so on. Therefore, to coherence classical theism, Swinburne presents a temporal eternity model. Examining his reasons, it can be said that Swinburne first paid too much attention to the appearance of the scripture (Literalist). Concerning God's relation with time, one can think of ways other than God's temporality; They are present in the sight of God, not their physical existence, so their presence in the presence of God does not lead to different phenomena at the same time.; Therefore, it can be said that the temporal eternity of Swinburne is not a justified model for explaining the eternity of God.
hamideh Haji mohammad Hosein Tehrani; Amirabbas Alizamani
Volume 9, Issue 1 , August 2020, Pages 221-244
Abstract
After Schellenberg proposed the argument of divine hiddenness, many theologians and thinkers have criticized this argument in different ways. In his argument, focusing on the attributes of the God of monotheistic religions, especially the attribute of love, introduces the concealment of God an evidence ...
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After Schellenberg proposed the argument of divine hiddenness, many theologians and thinkers have criticized this argument in different ways. In his argument, focusing on the attributes of the God of monotheistic religions, especially the attribute of love, introduces the concealment of God an evidence to atheism and believes that the God of love never allows his servants to be blamed with inculpable non-belief. Using the free will theodicy that justifies moral evil, Michael Murray, along with the Augustine theology of divine punishment, proposes a theodicy called “coercion” and critiques the argument from divine hiddenness. He claims morally significant free will cannot exercise by individual to be a believer under impulsion of God revelation.
Muhammad nejadiran; Rozhan Hesam ghazi
Volume 9, Issue 1 , August 2020, Pages 245-263
Abstract
The Satanic Bible of Anton LaVey is one of the most important and influential books published in the United States among various currents of satanism. This book contains extremist ideas in challenging many of the prevailing moral and religious norms of American society, as well as promoting humanistic ...
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The Satanic Bible of Anton LaVey is one of the most important and influential books published in the United States among various currents of satanism. This book contains extremist ideas in challenging many of the prevailing moral and religious norms of American society, as well as promoting humanistic ideas centered on radical moral and social freedoms to strengthen human desire and instinct and to deny moral domination. Undoubtedly, this book was written under the influence of modern and postmodern intellectual traditions, and the influence of many anti-normative and anti-religious ideas can be seen in this; But the influence of Nietzsche's critical thinking on Christian ethics and European culture, as well as the promotion of the idea of the superhuman as the creator of life values and his praise of Nietzsche's anti-normality and invincibility, can be well seen in Satanic Bible of Anton LaVey. LaVey uses the idea of the death of Nietzsche's god, which heralded the end of Christian morality in Europe, as well as Nietzsche's critique of Christian nihilism, and inspired by Nietzsche's Dionysian view of the concept of Satan as opposed to the concept of God in religious culture as a symbol of libertarianism. Abnormality is used in order to praise the natural and physical desires of human beings and tries to challenge the denial and humiliation of human instincts in Christian morality by praising the value of life.
