Mahdi Husseinzadeh Yazdi; Ali Akbar Ahmadi Afranjami
Volume 2, Issue 1 , January 2013, Pages 1-17
Abstract
In the Tractatus, Wittgenstein declares that “There is indeed the inexpressible. This shows itself.” Theearly Wittgenstein believes that will and willing subject are inexpressible. In the 1914–1916 Notebooks, Wittgenstein uses four titles for subject: knowing subject, thinking subject, ...
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In the Tractatus, Wittgenstein declares that “There is indeed the inexpressible. This shows itself.” Theearly Wittgenstein believes that will and willing subject are inexpressible. In the 1914–1916 Notebooks, Wittgenstein uses four titles for subject: knowing subject, thinking subject, metaphysical subject, and willing subject. Willing subject is transcendental and the bearer of good and evil. Good and evil only enter through the subject. Without willing subject, there is not ethics. Wittgenstein explicitly states that ethics does not treat of the world. Ethics must be a condition of the world, like logic. Will, willing subject, and alien willare vaguely declared in Wittgenstein’s earlier teachings. This article tries to explain these concepts.
Maryam Khoshdel Rowhan; Roqayyeh Bigdeli
Volume 2, Issue 1 , January 2013, Pages 19-46
Abstract
The doctrine of original sin is one of the underlying beliefs in Christianity. According to this doctrine, the nature of human being is sinful due to the sin committed by Adam, and, therefore, Jesus should be sacrificed for the redemption of the whole world. Augustine discusses this issue in detail. ...
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The doctrine of original sin is one of the underlying beliefs in Christianity. According to this doctrine, the nature of human being is sinful due to the sin committed by Adam, and, therefore, Jesus should be sacrificed for the redemption of the whole world. Augustine discusses this issue in detail. According to him, Adam was created to have a heavenly life and had a Godly identity, but due to his disobedience, he was deprived of this endowment, descended to the earthly life, and was met with death. Adam’s sin embraced all human beings after him, and Jesus with his death paid off ransom for all humanity’s sins. Islam does not give credence to this doctrine. According to Allameh Tabataba’i, Adam was created from the scratch to have an earthly life, and his residence in paradise served as a prelude to it. Adam did not act against the commands of God because his opposition was a guided denial, and his deed is accounted for as a failure to do the better. With Adam’s repentance and God’s acceptance, the status of Adam did not change, but his location and quality of life did. This research is an endeavor to deal with the background to the original sin of Adam, the particular views of Augustine in Christianity and Allameh Tabataba’i in the world of Islam, and their underlying opinions in this regard.
haleh abdullahi rad; Mohsen Jahed
Volume 2, Issue 1 , January 2013, Pages 47-65
Abstract
After the scientific revolution of the seventeenth century, experimental science emerged as a powerful challenger against religions. It not only question edtheir ability to solve human beings’ problems but also sought to propose more clear explanations about the world. Therefore, the relationship ...
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After the scientific revolution of the seventeenth century, experimental science emerged as a powerful challenger against religions. It not only question edtheir ability to solve human beings’ problems but also sought to propose more clear explanations about the world. Therefore, the relationship between science and religion became the central debate in the philosophy and gave birth to various views. This article is an attempt to study this issue from the viewpoint of Francisco J.Ayala; a contemporary renowned American-Spanish priest and genetics scholar. He believes that the Bible is only infallible concerning the salvation and well-being of human being and does not intend to explain natural events. Ayala accepts methodological naturalism and refutes metaphysical naturalism to the point thathe denies the interference of God and other metaphysical causes in the affairs of the world. He believes that the theories of evolution and natural selection are sufficient for explaining the emergence of biological species in the world. From Ayala’s point of view, such perception could solve the evil’s problem, because if so, evils will be related to evolution and natural selection and God will be absolved from evils. It seems that Ayala’s solution does not have the ability to resolve the evil’s problem. Ayala splits science and religion up in two separate domains while they complement each other.
Qodratollah Qorbani
Volume 2, Issue 1 , January 2013, Pages 67-86
Abstract
The significance of contemplation in the existence of God and its extensive effects in human life has caused philosophers and the ologiansto try to offer some rational arguments in this regard. This has led to the development of different arguments, including ontological, innate, creation, motion, design, ...
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The significance of contemplation in the existence of God and its extensive effects in human life has caused philosophers and the ologiansto try to offer some rational arguments in this regard. This has led to the development of different arguments, including ontological, innate, creation, motion, design, moral, and cosmological ones which have all received different interpretations throughout history. Among these rational arguments, cosmological argument seems to be more important due to the following reasons: a) Cosmological argument, in comparison to other ones, has been used by more philosophers and theologians in both Islamic and Western traditions; b) It has a lot in common with philosophy, theology, and religion; therefore, many theologians have taken philosophical and theological approaches to its application; c) It is rooted in a relatively common rational understanding and based on some principles like actual existence, causation, and dependency of effect on cause;d) It demonstrates the existence of cause, namely God, by demonstrating the existence of effect;a method more appropriate than the one that proves the existence of effect through the existence of cause; e)It is independent of other arguments; f) It uses the least number of principles to prove the existence of God; and g) It corresponds with external facts. This paper seeks to shed light on some of its explanations and rational virtues in Islamic and Western philosophies.
Zahra Mahmoud Kelayeh; Reza Akbarian; Mohammad Sa’idi Mehr; reza akbari
Volume 2, Issue 1 , January 2013, Pages 87-104
Abstract
It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution ...
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It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution for achieving happiness and truth by using two fundamental principles: faith and grace. However, his solution could nothave been successful because of his belief in the original sin doctrine. According to Augustine, faith and grace are connected to human beings' free will, but this free will is affected by the original sin and, thus, prefers evil to good. If this is so, then how human beings can receive faith or grace which require voluntarily preferring good to evil? It seems that there is much vagueness in Augustine's solution. Authors of this paper seek to explain this vagueness using descriptive and analytic methods
Ali Mradkhani; Parizad Sinaee
Volume 2, Issue 1 , January 2013, Pages 105-117
Abstract
Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from ...
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Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from knowledge nor reduced it to the feelingrealm. He considered all religions in a historical evolution and attained a new perception of religion by his dialectical principals. As a result, religion was put in the speculative knowledge again. Based on the Introduction to the Lectures of the Philosophy of Religion, this article is going to demonstrate Hegel’s perception of religion as part of the speculative knowledge realm
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
