reza akbarian
Abstract
The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his ...
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The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his stttcfy provide, therefore, the last link in the rycle of his cosmology and a kry for the understanding ef the macrocosm in a ivqy that it stands between all things, and all things have appan'tions and signs uitbin it and in a wqy that the elements are best mixed and all the faculties ef the Soul assembled and potentia!!J it can adopt every attribute and quality in existence. It is in the same spirit that Mui/a Sadra tells us that God has placed everything that is in the Universe in man and he is considered to be Divine vicegerent, epiphatry of divine name, and macrocosm that extends its relevanry toiuard its source, the Divine, on the one hand, and toiuard the immeasurable cosmos, on the other. Also he insists thatpotential!J every man is Universal Man but in actuality on!J the prophets and the saints can be called l?J such a title and can be foll02ved as prototypes ef the spiritual life and guides on the path ef realization. This article intend to represent a fe1.v ef Mtt!la Sadra 's teachings on man as one small example with Knmvledge and nnsdo»: as the highest attributes that caused the superiority of him 'to the others. The soul is a part andparcel ofhim that accompanies him from the highest station to the lowest level of being. Nian cannot know all that is in the Universe ry going around and stucfying because life is too short and the world too large; on!J ry stucfying himse!f can he come to the knoivledge of all things which already exist within him. This article also treats various dimensions of the knowledge of the soul and its role in the knowledge of God and the divine act (macrocosm).
kostas kokozelis
Abstract
The paper deals with Kant's conception of moral judgment. I start by criticizing a dominant interpretation of Kant's practical rationality in its assertion that choosing, i.e. exercising judgment consists in adopting a maxim; and adopting a maxim is equivalent to acting on a principle, giving oneself ...
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The paper deals with Kant's conception of moral judgment. I start by criticizing a dominant interpretation of Kant's practical rationality in its assertion that choosing, i.e. exercising judgment consists in adopting a maxim; and adopting a maxim is equivalent to acting on a principle, giving oneself the moral law (Korsgaard). According to this view, the logical inescapability of choosing alivqys already places us within the normative realm. I argue that there is a further function suppressed by this view, which can be termed as approval. This takes us to the further acknowledgement that the core of Kant's practical rationality, that is, the moral question itself, is not simply one of moral knowledge [Wissen], but a broader one of cognition in general [Erkenntnis].
zahra Mostafavi Khomauni
Abstract
Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !ysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), ...
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Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !ysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), the relationship of causaliry which he has defined as actualization (Tasha'on), analogicalgradation of being (T.ashkik-e Vqjoud) , transubstantiation (Harekat-e Johan), the uniry of the Intelligence and the Intelligible (Ettehad-e 'Aghel va Ma 'ghou, and the immaterialiry of the faculry of imagination (tajarrod-e khia01 and Platonic Ideas. He interpreted the meaning of Platonic Ideas on one qf the mystical theories, i.e. ''immutable essences" (A 'ayan-e Sahetah). The present article elaborates dijferent viewpoints among the Islamic philosophers and the critiques of Sadr-ul-Muta1allehin of their perceptions such as Farabi, Ibn-e Sina (Avicenna), Suhra1vardi1 Dauani, and Mirdamad, and commenting on interpretation of Mulla Sadra and also plans to reviews his eight neu. proofs ofPlatonic Ideas.
Alirezā Sayādmansur; Seyyed Abbās Dhahabi
Volume 11, Issue 42 , July 2015, , Pages 23-42
Abstract
Recognized as the first philosophers who innovated some philosophical approaches to love in the Greek and Islamic traditions, Plato and Avicenna included love among the jewels of philosophical issues, and wrote some treatises on analysis of love that became the precursors of a novel philosophical approach. ...
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Recognized as the first philosophers who innovated some philosophical approaches to love in the Greek and Islamic traditions, Plato and Avicenna included love among the jewels of philosophical issues, and wrote some treatises on analysis of love that became the precursors of a novel philosophical approach. Inspired by those who followed Plato’s Symposium to explain love in the Islamic tradition, Avicenna in his Risalah fil-'Ishq (A Treatise on Love), presents some ideas that are almost parallel to those of Plato's. However we should not ignore the differences that distinguish both treatises from each other. The resemblance often lies in their ontological analysis of love and their discrepancies can be found in their semantic and methodological analysis of love. Within both philosophical masterpieces, the position of knowledge in true love, interweaving of love and need as well as the objective of love are all exposed to serious scrutiny. But their conceptualizations of love and explanation method are thoroughly distinctive. In this comparative content analysis of the two treatises, we hope to reveal latent nuances in both thinkers' approaches to love.
javad taheri; hedayat alavi tabar
Abstract
The rationally and theologically analyzed meaning of Badā, as one of the most fundamental theological doctrines of the Imamites (Twelver Shiism), is not heretical but is compatible with Intellect and Narrations. The Sunnites disapprove Badā in their narrative and theological works and regard it as ...
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The rationally and theologically analyzed meaning of Badā, as one of the most fundamental theological doctrines of the Imamites (Twelver Shiism), is not heretical but is compatible with Intellect and Narrations. The Sunnites disapprove Badā in their narrative and theological works and regard it as a heresy. On the contrary, the Imamites believe that if the real meaning of the term is clarified, which is the main purpose of the present paper, all Muslims will accept it. This paper briefly reviews the views of famous Sunnite scholars regarding Badā, and then by using analytical method discusses in detail the idea of Shiite theologians about this concept. Critical issues such as literal and technical meanings of Badā, the difference between Badā and Naskh (Abrogation), the relationship between Badā and God’s knowledge will be discussed. The article concludes that Badā is a concept compatible with the two most important sources of Islamic doctrines, that is, ‘Aql (Intellect) and Naql (Narrations); we are drawing on these two sources because of their relationship with Shiism and Sunniism as two Islamic sects.
nader mohammad zadeh
Abstract
In this research, ‘vision’ in Kobrāwīyids and Orthodox Christian mysticism is studied comparatively. Most of the mystics of both ways have experienced God as light, but some of them have experienced God in darkness or black light symbol. They asserted God’s incomprehensible presence ...
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In this research, ‘vision’ in Kobrāwīyids and Orthodox Christian mysticism is studied comparatively. Most of the mystics of both ways have experienced God as light, but some of them have experienced God in darkness or black light symbol. They asserted God’s incomprehensible presence in the symbol of black light in order to purify God from any similarity. This is a light that causes the vision, but itself is not seen, because of intensity of shining and nearness. Here, I argue that despite both of the ways have many similarities on concept of the vision, Orthodox mystics describe the vision as vision of Trinity, especially vision of Christ, but Kobrāwīyid sufis do not speak of the vision of God, because they believe in the absolute transcendence of God, and describe their vision as degrees of dignity of God (Mahadher) and His manifestations.
ali paya
Abstract
The issue of developing a rational framework for not only assessing scientific theories but also providing effective guidelines for satisfactory progress of science lies at the heart of modern methodological debates in the field of philosophy of science. During the past few decades, realists and anti-realists ...
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The issue of developing a rational framework for not only assessing scientific theories but also providing effective guidelines for satisfactory progress of science lies at the heart of modern methodological debates in the field of philosophy of science. During the past few decades, realists and anti-realists of every hue have tried to produce viable theories for science. Any viable theory of science ought to be able to provide, among other things, satisfactory answers for the three following questions, namely, "What must the world be like for scientific knowledge not only to be possible but also to have the greatest chance of progress?"; "What aim and structure must science have to be successful, i.e., to give us knowledge of the observable as well as unobservable aspects of the physical universe?"; and "How must the methodology be like to maximize the success-rate of science?" In what follows, making use of the ideas of a number of realists writers including Karl Popper, Roy Bhaskar and Nicholas Maxwell, I shall try to tackle the above questions. The upshot of the arguments of the paper is that a new type of realist approach, mostly based on the views of mature Popper (Popper post 1960s) but also enriched by the insights offered by some other realist writers provides not only a powerful framework for making rational sense of science but also an effective research tradition for the advancement of science
eynollah khademi; alireza arabi
Abstract
Bihar al-Anwar is the most important and comprehensive hadith collection compiled by the Shia scholar Allameh Majlesi, who represents the philosophical thought of transcendental hikmah or al-hikmah al-muta'aliyah at modern time. The annotations Allameh Tabataba'i made to this book are mainly criticisms ...
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Bihar al-Anwar is the most important and comprehensive hadith collection compiled by the Shia scholar Allameh Majlesi, who represents the philosophical thought of transcendental hikmah or al-hikmah al-muta'aliyah at modern time. The annotations Allameh Tabataba'i made to this book are mainly criticisms of Allameh Majlesi's views and statements. A more comprehensive study of these annotations, thus, facilitates not only the revival of the annotation-writing and critical-thinking traditions but also the recognition of the differences and similarities of approaches and doctrines between these two great religious scholars. This research is an attempt to clarify, explain, analyze, criticize and study two of most controversial annotations Allameh Tabataba'i made to Bihar al-Anwar. It is worth emphasizing that the criticism of Allameh Majlesi's views made the present researchers devote a large part of the research to studying and clarifying them. Accordingly, they sought to study his definitions of reason according to the terms and idioms of three main schools of philosophy and recognize the reasons for his cynicism about the philosophers and their views. In addition, his approach to the study of religion and religious texts and his concerns about the metaphysical reasons are examined, and Allameh Tabataba'i's criticisms, claims and reasons are studied to demonstrate their veracity
ghasem kuchnani
Abstract
Plato maintained that God's knoivledge of things consisted of se!f existent externalforms, i.e. Ideas. Plato's belief has been criticized lry Mui/a 5adra and others. Avicenna believes since God is the knower of His own essence which is the complete cause of things, He is the knower of things. His knowledge ...
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Plato maintained that God's knoivledge of things consisted of se!f existent externalforms, i.e. Ideas. Plato's belief has been criticized lry Mui/a 5adra and others. Avicenna believes since God is the knower of His own essence which is the complete cause of things, He is the knower of things. His knowledge of things is a general kn01v!edge and general, in this sense, means lack of transformation of knowledge in accordance witb the transformation of knmvn object. The philosophers after Avicenna criticized him, because his belief necessitates the obstacle of the evacuation of the essence of God from peifection and the dread of subsistence of the empirica! knowledge is essentialfor one who is by essence and act non-material. 5hqykh Ishraq maintains that things, whether material or non-material, are presentfor God, the Exalted, by their own concrete existence. There are also criticisms on 5hqykh Ishraq 's notion, among them is that his opinion on the presence of material things is prohibitedfor God, the Exalted, because materiality and presence do not aggregate. 5adr ul-Muta'alehin has affirmed the detailed kno1vledge of God through the principle of "simple reality is all things" i.e. the knowledge of the Necessary Being of all things is actualized in the stage of His essence before the existence of those things. Allameh Tabatabaii rationalizes the detailed knoivledge of God by the existential application of God which is essential for the assumption of necessity of the existence in• itse!f.
Sayed Ali kalantari
Abstract
On the basis of the normativity of belief thesis, there is a normative relation between belief and its content. The normative relation is typically formulated by a norm which is called "the norm of belief" in the literature such that "one ought to believe that p if and only if p is true" (Shah 2003, ...
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On the basis of the normativity of belief thesis, there is a normative relation between belief and its content. The normative relation is typically formulated by a norm which is called "the norm of belief" in the literature such that "one ought to believe that p if and only if p is true" (Shah 2003, 2009). My focus in this paper, concerns an argument regarding the normativity of belief thesis which is called "the no norm argument" developed by Gluer and Wikforss (2009, 2010, 2013, 2015). On the basis of the argument, Gluer and Wikforss claim that the norm of belief does not have the role of guidance for the act of belief formation. On this ground they conclude the implausibility of the normativity of belief thesis. The key aim of the present paper is to criticize Gluer and Wikforss's claim. To this aim, after considering the normativity of belief thesis, I will specify the scope of actions which is constrained by the norm of belief. After criticizing Gluer and Wikforss's claim, I will end the paper by an analysis of following the norm of belief on the basis of the normativity of belief thesis.
Yahya Solati Cheshmemahi; Hossein Kalbasi Ashtari
Volume 10, Issue 38 , July 2014, , Pages 75-86
Abstract
Dahar’ is the Arabic word for time and means age or eon. The term ‘Dahari’ was coined by Arabs, near the end of the Sassanid era, to refer to the followers of Zorvanism. This religious belief is a deviant belief system of Zoroastrianism which, through trimming mythological and metaphysical ...
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Dahar’ is the Arabic word for time and means age or eon. The term ‘Dahari’ was coined by Arabs, near the end of the Sassanid era, to refer to the followers of Zorvanism. This religious belief is a deviant belief system of Zoroastrianism which, through trimming mythological and metaphysical elements, believed in an absolute beginning named Zorvan. In this monotheistic worldview, Zorvan is the representation of absolute time and the creator of all creatures and phenomena. Therefore, this belief, by rejecting the Day of Resurrection and depriving humans of their will, is considered as a predestinarian belief and will be comparable to the belief system of Materialism in terms of its tendency toward naturalism and rejection of supernatural phenomena.
musa dibaj
Abstract
In his philosophical theory of space (and time), Immanuel Kant distinguishes between the relation that exists between things to each other in space (Verhaltnis) and the one that exists between space (and time) to us (Beziehung). He holds that space cannot be manifested by the mere experience of relations ...
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In his philosophical theory of space (and time), Immanuel Kant distinguishes between the relation that exists between things to each other in space (Verhaltnis) and the one that exists between space (and time) to us (Beziehung). He holds that space cannot be manifested by the mere experience of relations between spatial manifestations of things. Rather, space results solely from the possibilities of representation of space/place. However, our awareness of the reality of space/place does not depend on the experiential recognition of things. Human beings are engaged in space without having any primary experience of space, whereas Kant somehow reduces space to some external spatial aspect of things. Nevertheless, space amounts to more than what Kant considers to be the grasping/understanding of the pure form of space. The origin of space lies primarily/essentially beyond the human subjectivity and the boundaries of cognitive recognition of space/place. Kant regards space as the condition of the appearance of things that exist in the external world and become available to our perceptions, though there would be no relation between space and the determinations of things themselves. Therefore, one may ask where that space/place is where things in themselves exist. On the one hand, Kant does not provide any positive argument in order to dismiss the space itself that maintains the thing(s) in itself. On the other hand, if space is not a characteristic of a thing in itself, it cannot be said that the thing in itself is contained in space itself. If space is not given to us as a primary reality that is irreducible to the mere characteristics of things in themselves, things in themselves, as substances, would have nothing in common with space, whether substantial or not. If we do not accept that space is a place where things in themselves are, then where would those things in themselves be located? Moreover, where would we and our world be situated?
morteza mahdiha
Abstract
In the middle of sixteenth century, publishing of Copernicus' On the Revolutions of the Celestial Spheres led to the Copernican scientific revolution. This movement continued by publishing of Kepler's and Galileo's works in the early of seventeenth century. According to the common construal, in this ...
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In the middle of sixteenth century, publishing of Copernicus' On the Revolutions of the Celestial Spheres led to the Copernican scientific revolution. This movement continued by publishing of Kepler's and Galileo's works in the early of seventeenth century. According to the common construal, in this methodological revolution, deduction is replaced by induction. In traditional science, a few universal propositions possessed the main value and a vast collection of particular propositions were derived from them. This path in conversed in modern science and few general laws acquire their validity from sets of particular propositions. In other words, particular experimental propositions have essential validity and general laws gain their value in a derived way. After this methodological revolution in science, important transitions occurred in the political philosophy. The thesis of this paper is that these transitions are affected by the mentioned changes in the philosophy if science.
mehdi mo'in zadeh; hamidreza ayatollahi
Abstract
Gadamer’s preoccupation with the nature of understanding led him to devote special attention to human sciences. While believing in Dilthey’s verstehen, he claimed that Dilthey is captivated with the myth of method. Gadamer, thus, questioned the method and did not necessarily seek the truth ...
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Gadamer’s preoccupation with the nature of understanding led him to devote special attention to human sciences. While believing in Dilthey’s verstehen, he claimed that Dilthey is captivated with the myth of method. Gadamer, thus, questioned the method and did not necessarily seek the truth in its framework. Therefore, Dilthey’s belief in “hermeneutics as the bedrock of all human sciences” was adopted but redefined by Gadamer who introduced aesthetics as the guiding principle of human sciences.
Mehdi khabbazi kenari; Safa Sebti
Abstract
In Phenomenological approach , regardless of the rules and rationality, the body is seen as a phenomenon that puts the subject exposed to the experience and sensibility. In this approach, the debate over the relationship between the subject , the world and the body is not based on the ontology of the ...
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In Phenomenological approach , regardless of the rules and rationality, the body is seen as a phenomenon that puts the subject exposed to the experience and sensibility. In this approach, the debate over the relationship between the subject , the world and the body is not based on the ontology of the subject and not on the basis of his knowledge of the world , but based on his experience and somatic proximity with the world. This paper seeks to address the phenomenology of Husserl , Merleau-Ponty and Levinas , with a focus on the body and the concept of embodiment , analyzes the contact points as well as differences in approaches and ideas of this philosophers. In the current study, based on the views of the philosophers, we are trying to respond to intertwined questions which are all linked with the body and embodiment of the subject . Also, we want to know how embodiment subject understands the world. The result is that, the body is not the means or the way to understand the world, but embodiment is the situation for vital living in the world and the possibility for our moral living whit the other. This article by phenomenological approach based on the books and articles by means of descriptive - analytical and critical comparison of the philosophers , seeks for answers to the research questions.
hoseyn kalbasi ashtari
Abstract
All historians and researchers of Islamic Philosophy think of 11th/17th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'i philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than ...
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All historians and researchers of Islamic Philosophy think of 11th/17th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'i philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than other introduced; and scientific and practical aspects of his life have not been discussed in details. More important is his school of taste which, if we take into account his various spiritual and intellectual dimensions as well as his Sufi life style, cannot be classified under philosophical, intuitionist, and mystical schools then popular in the history of Islamic philosophy. On the one hand, he was teaching books such as Ibn Sina's Shifa and Qanun, and on the other, he was so interested in pious life of Dervishes and even life style of Indian Yugis. In addition, poems left by him under the title "Ya'iyah Odes" (odes ending in the vowel /i/), suggest mainly his mystical and Illuminationist-Platonist and Neo-Platonist-inclinations. And these poems have caused various and even conflicting stories to be presented about his views and school of thought. Thus, it seems to be difficult and even impossible to specify his intellectual orientation and practical style. One of the analyses made in this regard is that Mir's thought and approach is described as eclectic, and he is regarded as the meeting point of different − and even conflicting − theoretical and practical attitudes. While neglecting the "Ya'iyah Odes" and the relevant commentaries, the author of this article has tried to describe and analyize Mir's intellectual attitudes and possibly his philosophical system based on three works of him.
abbas mnouchehri
Abstract
In the last three decades, Historical Sociology has appeared as a disciplne concentrating on "social change" as its subject matter. The notion of "social change" has, however, been in the center of Ibn Khaldun's “new science”. The purpose of this paper is to elaborate on Ibn Khaldun's theory ...
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In the last three decades, Historical Sociology has appeared as a disciplne concentrating on "social change" as its subject matter. The notion of "social change" has, however, been in the center of Ibn Khaldun's “new science”. The purpose of this paper is to elaborate on Ibn Khaldun's theory of social change (umran) and its implications for contemporary social thought.
nosratolah hekmat
morteza erfani; basireh madadi zadeh; aliakbar nasiri
Volume 12, Issue 45 , April 2016, , Pages 79-92
Abstract
According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen ...
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According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen in anyway, knowing him, is accessible only through rational argument and frequently news. It includes the belief in accordance with reality and with the assurance, based on rational argument, repeated news and responder of opposition's questions. According to Allameh Tabataba’i, this meaning of knowledge is not rejected, but it isn’t the complete one of knowledge. The real and complete knowledge is an intuitive and direct knowledge such as consciousness toward own nature and states. May God grant the intuitive and presence knowledge to him with rational thinking and reflecting on the verses and traditions and cultivate practical reason and purification of the soul. Accordingly, Allameh, unlike Sheikh -e- Mufid, in the interpretation of verses from the Quran related to the vision and meeting the Lord, speaks of the kind of observing God which is a presence and self-evident knowledge. This kind of knowledge is confirmed by tradition of prophet's household (A.S) too.
alireza mohammadi barchani
Abstract
According to the Aristotelian tradition, a tragedy consists of several elements: mythos, character, diction, reflection, orchestra, and sound. Aristotle recognized three parts of the mythos in a tragedy: peripeteia, anagnorisis, and catastrophe. He, through his critical views about the essence of tragedy, ...
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According to the Aristotelian tradition, a tragedy consists of several elements: mythos, character, diction, reflection, orchestra, and sound. Aristotle recognized three parts of the mythos in a tragedy: peripeteia, anagnorisis, and catastrophe. He, through his critical views about the essence of tragedy, searched for the philosophical features of tragedy more than the dramatic attributes. With reading the classic tragedians, we find that a fatal flaw (hamartia) leads to the downfall of a tragic hero. This paper details the matter by presenting the viewpoints of several thinkers and writers, and by doing so, reviews the tragic features in the classic tragedies of Aeschylus. The main issue in these dramas and writings is to dramatize a well-known man who represents the most profound sufferings and conflicts of humanity, both morally and metaphysically, and finally comes to a catastrophic end through some action of his own. But all of these lead him to a tragic, and hence, a "painful" knowledge. The tragedians, in addition to their dramatic attitude to the tragedy, had a philosophical presupposition and believed that the Orchestra is as a scene of the world; a play world. Thus, the tragic attitude of the whole world would be examined in this paper.
Meysam Sefidkhosh
Abstract
Hegel defines phenomenology as the knowledge of experiencing awareness. The ultimate goal of this field of study seems to be establishing that philosophy is a science by conceptually ‘phenomenalising’ the necessary steps to be taken in this course. Phenomenological establishment of the idea ...
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Hegel defines phenomenology as the knowledge of experiencing awareness. The ultimate goal of this field of study seems to be establishing that philosophy is a science by conceptually ‘phenomenalising’ the necessary steps to be taken in this course. Phenomenological establishment of the idea that philosophy is a science will involve phenomenological settling of a key question which has at least three sub-questions, one of which is the question of meaningfulness of life. In its complicated course of growth and development, awareness is depicted as a traveller who is broadening his experiences, who uses these experiences to critically survey his nature, meaning, course and goal, and who, acknowledging his weaknesses, continues his journey to overcome them. The journey on the whole is about finding the true meaning through developing into the ultimate awareness. Meanwhile, however, concepts like meaninglessness, absurdity and the like are among the many waypoints through which awareness navigates, at least as a swift pass, to reach the destination. The present paper considers the multi-layered course of the history of the Hegelian phenomenology to look at it within the domain of the concept of meaningfulness of life, providing a new reading of the phenomenological journey of awareness as it would relate to that concept. The paper raises the question as to whether a different approach than the one adopted by Hegel in his Philosophy of Right can be used to settle the question of meaningfulness of life. Making an affirmative response, the paper then claims that the Hegelian phenomenology is in fact an escape route from Jacobean critiques of the Kantian-Fichtean nihilism. The paper addresses the question of meaningfulness of life from two aspects based on Hegel’s Philosophy of Spirit: one is the value of life in general, and the other the ethical and social values which are contained in the value general value of life and guarantee it.
mehdi behniafar; hamideh mokhtari
Abstract
The relationship between Reason and Religion is one of the most fundamental matters in the territory of Philosophy of Religion and philosophical epistemology. Theologians have considered especially religious aspects of it from many centuries ago and have presented different perspectives on this issue. ...
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The relationship between Reason and Religion is one of the most fundamental matters in the territory of Philosophy of Religion and philosophical epistemology. Theologians have considered especially religious aspects of it from many centuries ago and have presented different perspectives on this issue. In this paper, we intend to survey Motahari’s view about the Islamic Pillars or Principles, and also analyze possibility of putting these principles as axioms of an axiomatic (and maybe a deductive) system. Then, in further step, we examine the hypothesis that Motahari’s viewpoint of the principles of religion make a Rational Entrance for ancillaries and secondary articles of Islam. Furthermore, we are going to Show this entry is a rational position for the principles of religion that have a philosophical value. In addition; this entry specifies the relationship between reason and religion. Meanwhile, we will represent that its extern–religious prospect in philosophy of religion is independent of intra–religious prospect. Finally, based on this premises, we can derive only one compatible response to the question of relation between Reason and Religion. The response will be a Rational and cross religious one that would be the inter-subjective and defensive basis for dialogue among Religions.
omid karim zadeh
Abstract
In this paper, after a short review of the conception of justification in political philosophy, I describe the concept of 'burdens of judgment' in Rawls's political philosophy and show how the effects of the conception prevent people from reaching agreements on the most political, moral or religious ...
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In this paper, after a short review of the conception of justification in political philosophy, I describe the concept of 'burdens of judgment' in Rawls's political philosophy and show how the effects of the conception prevent people from reaching agreements on the most political, moral or religious judgments. Then, I describe the 'Asymmetry Objection' to Rawls's political philosophy and mention some contemporary political reactions to it briefly. I'll then take Quong's solution for this objection. This solution is based on a distinction between two different kinds of disagreements which are called foundational and justificatory disagreements respectively. Quong claims that the mentioned distinction corresponds the distinction between the disagreements concerning the matters of justice and disagreements concerning the matters of good. After describing Quong's solution, I'll criticize it and through some points concerning the epistemology of disagreement show what revisions it should have if it supposed to work and solve the problem.
ghasem pour hasan
Abstract
Despite the prevalent opinion that the question of religious language and propositions' meaning has manifested in the beginning of the twenty century; an inquiry in outlooks of thinkers who dispute this subject indicates that this problem is one of the most influential approaches in the history of religious-philosophical ...
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Despite the prevalent opinion that the question of religious language and propositions' meaning has manifested in the beginning of the twenty century; an inquiry in outlooks of thinkers who dispute this subject indicates that this problem is one of the most influential approaches in the history of religious-philosophical thoughts. From the negative theology to the last paradigm, i. e. of Alston's functionalism, many approaches have been introduced. In a macro classification, we may confront with six methods in religious language: three classic methods and three modern ones. Which one of these approaches would include Hegel’s philosophy of religion? The main questions of this essay are: 1-Is the problem of religious language meaning considered as the main question in Hegelian philosophy? 2-Which approach has been disposed by Hegel in religious domain? 3-Supposing meaning for religious language in Hegel, whether religious statements are knowledgeable? 4-Despite classifying religion in three types in Hegel philosophy and his concentration on the content and absolute truth in Christianity; could it be possible to consider meaning for religious language in Hegel's thoughts? 5-Is there any resemblance between representation (Vorstellung) theory of Hegel and analogical theology of Aquinas specifically in proportional allegory? The main hypothesis of this article is that Hegel considers meaning and knowledge for religious language and we may speak about religion and ultimate (Transcendent) being by human language in meaningful way
mohammad rezai
Abstract
Mulla Sadra devotes considerable attention to the soul as the subject and considers it to be a creative being. As realization of perceptions is one of the fundamental subjects of epistemology, this article claims that reliance on the creativity of soul during the process of perception does not guarantee ...
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Mulla Sadra devotes considerable attention to the soul as the subject and considers it to be a creative being. As realization of perceptions is one of the fundamental subjects of epistemology, this article claims that reliance on the creativity of soul during the process of perception does not guarantee the eidetic objectivity of perceptions with material beings as a part of perception; however, the forms created by the soul, i.e. subjects known indirectly become objects known by presence thanks to the creativity of soul. Whatever their relation with the subjects known indirectly, they could not b claimed to have eidetic objectivity. Moreover, the unity between soul and active intellect could not prove that the mental forms should necessarily have eidetic objectivity with material beings.
