seyyed zia-adin hosseini; seyyed hamid talebzadeh
Volume 9, Issue 34 , July 2013, , Pages 63-80
Abstract
Any discussion of apophatic and kataphatic theologies as two opposite trends which have, throughout the history of philosophical though on God, attracted great thinkers, sheds light on one of the most important aspects of God-human epistemological relation. The present paper investigates Meister Eckhart’s ...
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Any discussion of apophatic and kataphatic theologies as two opposite trends which have, throughout the history of philosophical though on God, attracted great thinkers, sheds light on one of the most important aspects of God-human epistemological relation. The present paper investigates Meister Eckhart’s viewpoint on these two approaches to theology. First, his definitions of apophasis and kataphasis are studied. Then, some suggestions are made to narrow the gap between the two definitions. Later in the paper, the two definitions are recognized as proper and discussed in detail. The paper ends with a study of Eckhart’s intellectual fount which aroused his interest in the two opposing trends of apophasis and kataphasis.
hajar nili ahmad abadi; ali karbasi zadeh
Abstract
This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the ...
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This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the submission to God. Kant, however, deems true freedom to be freedom of the will. They both believe that the mankind first resists the establishment of social life but finally accepts it and enacts the law to secure the society and enjoy the social freedom. In Allameh Tabataba'i's belief, the law should be based on monotheism, resurrection, ethics, and reason, while for Kant, freedom of the will and the self constitute the basis for the law. They, however, share the belief that the law by itself could not help the mankind to establish the social freedom. Allameh Tabataba'i declares monotheism and ethical faith as the basis of the law, and Kant deems ethical rules based on pure reason its prerequisite.
abbas yazdani
Abstract
Does belief in God require the arguments of natural theology to be rationally justified? Some Reformed epistemologists hold that the arguments of natural theology are not necessary for belief in God to be warrant. Moreover, in responding to the question of whether the arguments of natural theology can ...
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Does belief in God require the arguments of natural theology to be rationally justified? Some Reformed epistemologists hold that the arguments of natural theology are not necessary for belief in God to be warrant. Moreover, in responding to the question of whether the arguments of natural theology can confirm or strengthen theistic beliefs, they maintain that since none of the traditional theistic arguments is true, they cannot confirm or strengthen theistic beliefs. However, in this paper, I will argue that although belief in God is properly basic, this belief - at least, in some circumstances - is still in need of the evidence and arguments of natural theology. Hence, natural theology still is inescapable in some contexts. I shall argue that in spite of what has been contended, Reformed thinkers endorse a kind of natural theology. I shall also argue that it is not true to say that all theistic arguments are flawed and useless; as we shall see, some arguments could be sufficient evidence for theistic beliefs. Accordingly, there is no conflict between basicality of belief in God and inferential arguments of natural theology.
reza ali noruzi; mahdieh kashani
Abstract
This research is seeking Allameh Tabatabaee's philosophical and ontological views and its educational results. This study actually explains the basic issues related to the dimensions of the universe domains based on Allameh Tabatabaee's view and its most important elements of educational system. Research ...
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This research is seeking Allameh Tabatabaee's philosophical and ontological views and its educational results. This study actually explains the basic issues related to the dimensions of the universe domains based on Allameh Tabatabaee's view and its most important elements of educational system. Research methods was descriptive - analytic with using first hand and library sources. In this study, Allameh Tabatabaee's ontological view namely his philosophical approach, which epistemological approach obtains from knowledge of God, man and the world. With explaining issues raised in the area of ontology matching Allameh Tabatabaee's approach, is providing education related to these topics as a proposed framework in the form of goals, curriculum and methods have been discussed, too. The results are: 1. Goals include different levels of monotheistic ultimate goal and mediating objectives are comprehensive and moderation. 2. Curriculum includes attention to curriculum profile, curriculum contents, curriculum pathology and the branches of science. 3. Education methods include personal, ethical, scientific and social methods.
saleh hasan zadeh
Abstract
Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy ...
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Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy is theocentric like Malebranche philosophy. Final cause and efficient cause in Leibniz opinion are in line with God’s causality. Consequently with this idea Leibniz becomes close to the principle of “there is no cause except God”. Leibniz uses pre-established harmony and believes that mechanical cause is under the domination of the final cause. Leibniz criticizes Descartes concept of God strongly and in his view the Cartesian God is Similar to Spinoza’s God, the God who is omnipotent, Primary Nature, and lacks any will and understanding. The Cartesian perfect being is not the God, whom we imagine; who is the wise and just God; who does everything for the good of his creatures. The artificial God – like Descartes one – leaves us no option, but to accept obligation through patience. Spinoza denies any concept and definition of God as a wise and willing being. In his opinion God does not act through free will. The relation of wisdom and will to God is similar to the relation of movement and inertia. Therefore, the world has a mathematical and mechanical system and essentially is not ethical, humane, or rational. Everything occurs because of objective and un-reflexive rules of cause and effect. Leibniz strongly criticizes Spinoza’s concept of God and says: God is a definitive substance, person, and mind, but at the same time is the most perfect substance, God is the Monad of Monads, who harmonizes Monads activities through using his decisive mathematical order. Finally Leibniz introduces one nature – a simple substance or the Monad of Monads – as a transcendental being – or God -, the God who through ethical necessity should create the best possible world. Has Leibniz ultimately reached a philosophy - Spinozism - which he before denied strongly? What is the difference between ethical necessity in Leibniz philosophy and Spinoza’s natural necessity? This article aims to Explain Leibniz theology. Many new points exist in Leibniz theological approaches, which have been clouded by the excessive attention paid to Descartes philosophy in Iran’s philosophical sites. Also it wants to compare some of Leibniz’s theological views with the views presented by Plato, Aristotle, Descartes, Malebranche, and Spinoza. And finally, this paper aims to criticize Leibniz theology from certain viewpoints according to the capacity of this article.
mohammad asghari
Abstract
This article considers the relation of reason and faith in Kierkegaard's existentialist Thought. Kierkegaard describes the faith as a kind of "passion", "leap" or "relation to God" and believes that it is over reason and sometimes has position that is completely against reason. According to Kierkegaard, ...
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This article considers the relation of reason and faith in Kierkegaard's existentialist Thought. Kierkegaard describes the faith as a kind of "passion", "leap" or "relation to God" and believes that it is over reason and sometimes has position that is completely against reason. According to Kierkegaard, the faith can save us but we cannot know the faith by reason. He defend faith against reason, hence he is called a "Fideist." In addition, this article tries to show that it is found a sort of rationalism in Kierkegaard’s works, especially when he is articulating the nature of faith; but his rationalism is not similar to the rationalism of enlightenment.
