mastaneh kakaiy; hasan abasi hasan Abadi
Volume 6, Issue 1 , January 2017, Pages 1-17
Abstract
Avicenna explains theology on the basis of Ontology, and so presents an ontological argument to prove the existence of God. Avicenna’s important philosophical principle is the distinction between existence and essence. Based on the distinction, beings are divided into two kinds: necessary and possible. ...
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Avicenna explains theology on the basis of Ontology, and so presents an ontological argument to prove the existence of God. Avicenna’s important philosophical principle is the distinction between existence and essence. Based on the distinction, beings are divided into two kinds: necessary and possible. The distinction between existence and essence is meaningless for necessary beings, this distinctions is just dedicated to possible beings. The question is that what image Avicenna has of God? What concept of God he enjoys? Avicenna's concept of God is expressed in two expressions: ‘God is pure existence’ and ‘the essence of God is his existence’. The important question is that what differences there are between these two claims? Is there any contradiction to which Avicenna may be committed in arguing for God’s pure existence on one hand and talking about the unification of his existence and his essence on the other hand? In this article, examining the two expressions we are going to solve the problem and dong so we take advantage of the analysis of Necessary Being’s features.
Sayyeda Saida Mirsadri; Mansour Nasiri
Volume 6, Issue 1 , January 2017, Pages 19-44
Abstract
In discussions on religious language, meaningfulness of the religious statements is one of the challenges the philosophers of religion are faced with. Among the responses given, Paul Tillich’s religious symbolism is of special importance. Based on this theory all the religious statements except ...
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In discussions on religious language, meaningfulness of the religious statements is one of the challenges the philosophers of religion are faced with. Among the responses given, Paul Tillich’s religious symbolism is of special importance. Based on this theory all the religious statements except for ‘God exists’ are symbols. Distinguishing between ‘sign’ and ‘symbol’ and regarding the religious statements as non-literal and hence symbolic, he deems religious language as ‘meaningful’ and thus responds to the challenges raised by positivists against all religions in speaking of God. Religious symbolism tries to show how the religious language could be of cognitive nature. But the problem is that by accepting his pan-symbolic view about religious statements and religious language, it becomes impossible to actually and literally talk about God. Thus any way to comprehend and to communicate with God would be blocked out, and this turns his symbolic interpretation to be more of a philosophical nature and preoccupation than a theological tenor and application – to the extent of rendering Christianity devoid of its genuine content. Comprehending this complicated theory is only possible when one would understand it within the framework of his whole theologico-philosophical system of thought.
Forough Rahimpour; Mohammad Javad zaryeh; Zahra Abyar
Volume 6, Issue 1 , January 2017, Pages 45-64
Abstract
The meaningfulness of life and a desire to immortality has occupied the probe mind for a long time. Belief in the life after death and immortality have a significant role in the human interpretation of meaninglessness of life. Mulla Sadra, based on his philosophical system and foundations such as soul ...
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The meaningfulness of life and a desire to immortality has occupied the probe mind for a long time. Belief in the life after death and immortality have a significant role in the human interpretation of meaninglessness of life. Mulla Sadra, based on his philosophical system and foundations such as soul abstraction, substantive movement, physical occurrence of soul and its spiritual survival, and by offering a different and seminal explanation of the phenomenon of death, raised the idea that the its exact understanding verifies the linkage between belief in the immortality of soul and the meaningfulness of life. Mulla Sadra has chosen a philosophical approach to prove the immortality of human soul and, its impact on the issue of meaningfulness is quite significant. considering immortality and meaning in life in his opinion, faith, rationality and morality are colsely associated. In this paper, applying a descriptive analysis, the important components of a meaningful and eternal life are examined and the role of belief in the immortality of soul, in the meaningfulness of life is elaborated according to the principles of Sadraee wisdom.
Tahameh Ansarian; Narges Nazarnejad
Volume 6, Issue 1 , January 2017, Pages 65-88
Abstract
Nancy Murphy is an American philosopher and theologian, who attempts to use quantum physics to propose a new account of divine action in the world. She believes that any theory of divine action in the world would be acceptable if consistent with both science and theology. Murphy uses bottom-up causation ...
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Nancy Murphy is an American philosopher and theologian, who attempts to use quantum physics to propose a new account of divine action in the world. She believes that any theory of divine action in the world would be acceptable if consistent with both science and theology. Murphy uses bottom-up causation to explain her view about God’s action. She believes that God is a hidden variable. As a result she explains God’s action, appealing to indeterminacy at the quantum level. She believes that there are no accidental events at the quantum level, and God’s actions don’t violate the laws of nature. In the present research, presenting a careful explanation of Nancy Murphy's view, we discuss and examine the criticisms presented against her approach.
Habib Mazaheri; Amirabbas Alizamani
Volume 6, Issue 1 , January 2017, Pages 89-107
Abstract
The link between ‘freedom’ and ‘suffering’ is not intuitively obvious. At first glance, freedom apparently implies just positive implicit implications, but freedom has a dark side which is associated with existential suffering. From the perspective of the human being, the Creator ...
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The link between ‘freedom’ and ‘suffering’ is not intuitively obvious. At first glance, freedom apparently implies just positive implicit implications, but freedom has a dark side which is associated with existential suffering. From the perspective of the human being, the Creator is psychologically overflowing with anxiety because we are responsible, in deepest sense, not only for the inner world, but also for the outside world. The duty of each person is to make his/her world and his/her humanity. Man cannot avoid this responsibility and this freedom. The most important factor in the suffering of liberty in the thought of Yalom is the kind of existential epistemology based on which man has been thrown into the world and has no pattern or law on which build himself/herself, and there is also no guiding God in this construction. But in the epistemology of Rumi, there are both God and law, and what provokes suffering is how to act on the law.
ali rahimi shahrakht; Ali Haggi
Volume 6, Issue 1 , January 2017, Pages 109-126
Abstract
One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory ...
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One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory claims that religiosity and modernity are incompatible. The traditional understanding of religion in the modern world is not efficient, so the theory introduces a new understanding of religion (spirituality) which is compatible with the components of modernity. This article attempts to point out the main pillars of the theory, namely rationality, spirituality and genuine life, and also presents some criticisms against it. In the beginning, Malekyan’s mean of religion is expressed, then an expression of the theory of rationality and spirituality is offered, and finally we, in brief, present some criticisms the titles of which are as follows: 1. Ambiguity in the religion division;2. Departure from the base;3. The incorrect formulation of reasoning and adherence to reasoning and its incompatibility with all forms of worship;4. Historical Religion;5. Ambiguity at the point of distinction between spirituality and rationality;6. There is no program for community and collective work;7. Severe spiritual conditions for the public.
