amir roshan; farzad azarkamand
Volume 10, Issue 40 , January 2015, , Pages 63-82
Abstract
This article is a comparative study between the ideas of Hassan Hanafi, and Mohammed Arkoun.
Hanafi is including Islamic innovators who criticizes Islamic tradition and Western civilization for liberation Muslims of The degeneration and also provide a solution for the future of Islamic societies. He ...
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This article is a comparative study between the ideas of Hassan Hanafi, and Mohammed Arkoun.
Hanafi is including Islamic innovators who criticizes Islamic tradition and Western civilization for liberation Muslims of The degeneration and also provide a solution for the future of Islamic societies. He believes that the full adherence to Western models for Compensation of Muslims Backwardness of is not helpful and the distance between theory and practice in the Muslim world has increased and the only way to save the Muslims from degenerating is the link between Islamic theory and practice.Mohammed Arkoun as another of Islamic prominent neo-thinkers criticizes Islamic tradition because of its nature of the non-historicity and he doesn't know Western secularism as a complete model for Muslim societies due to ignore the religious dimension. Arkoun offers his solution in the form of historic Islamic ideas that his suggestion can open a way to criticize the Islamic tradition by highlighting the rationally aspects of Islam religion. Hanafi Hassan and Mohammed Arkoun jointly use of Islamic tradition criticism and Western Civilization in order to responding to this question: What should we do for emancipation of degeneration?
mehdi taaherian
Abstract
It is prevalently perceived that Kant considered the debat of time only in transcendental aesthetic and schematism of categories of understanding, but this imagination is not absolutely correct. It is right that Kant's whole critical philosophy, especially critique of pure reason, is the debat of time. ...
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It is prevalently perceived that Kant considered the debat of time only in transcendental aesthetic and schematism of categories of understanding, but this imagination is not absolutely correct. It is right that Kant's whole critical philosophy, especially critique of pure reason, is the debat of time. In fact, Kant in Critique of Pure Reason, founded a sort of metaphysics which can be called metaphysics of time and on this base he changed subject of metaphysics from being to time. Indeed, Kant believes that Human is a temporal being so he can only think about temporal subjects in a choronological manner
Mahin Arab
Abstract
Guardianship as one of the foundations of religion is the core and essence of it. In the rules of Islam, it has been quoted, "Deeds are not accepted unless performed with faith in Guardianship". In fact, Guardianship is the heart and basis of the entire human virtues and the starting point of achieving ...
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Guardianship as one of the foundations of religion is the core and essence of it. In the rules of Islam, it has been quoted, "Deeds are not accepted unless performed with faith in Guardianship". In fact, Guardianship is the heart and basis of the entire human virtues and the starting point of achieving the ultimate stage of faith as well. Hadjviri, the great mystic, in his book, Kashf al Mahjoob, says: "the foundation of the disciplines of Islamic mysticism and knowledge of God is Guardianship". In Islam the first rate of Guardianship belongs solely to God, and the other rates as manifestations are derived from this pre-existent spring. Although Guardianship is considered widely in many kinds of Islamic knowledge but in this square, discussion of completing guardianship and the last guardians is one of the most important and exotic discussion in the view of Islamic mysticism that had been disputed by many of elegance inhabitants and spiritual masters. In this issue, first, Guardianship and its various kinds and then the last of the Guardians, based on Ibn Arabi's viewpoints, have been considered and criticized, and at last the Shiite's faith in guardianship has been emphasized.
khosro bagheri; zohreh khosravi
Abstract
In the present essay, it is suggested that Islam's view on human could be formulated essentially in terms of agency. From this perspective, action and human agency is based on three basic foundations termed as cognition, emotion, and will. The agency point of view with the mentioned components is a hard ...
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In the present essay, it is suggested that Islam's view on human could be formulated essentially in terms of agency. From this perspective, action and human agency is based on three basic foundations termed as cognition, emotion, and will. The agency point of view with the mentioned components is a hard core that should be seriously taken into account in any kind of theorizing about the human like what is involved in psychology or sociology. Of course, talking about impulsive behavior in the individual or the unpredictability of consequences of integrated actions at the social level is compatible with the agency point of view in the Islamic theory of action given that the above-mentioned hard core is accepted at the bottom. Habcrmas has also seriously taken into account the human agency. In his theory, two models of purposive-rational and functional rationality in system are used. These two models have led to acceptance of two conceptual apparatuses and two methodological styles. The characteristics of these two apparatuses and methodological styles prevent us from considering continuity between them. This is because changing "the actor's view" to "the spectator's view" changes the quality of the subject altogether. Comparing the two theories, it could be said that Habermas's view on the cybernetic explanation of social system is an example of the explanation that is based on assumptions different from those of Islamic view on human. This is because the cybernetic explanation, as Habermas holds, does not care at all about intentions and awareness of agents. In this kind of explanation, it is held that the system itself has an objective entity and, in addition, has particular laws for development according to the logic of feedback and in which intentions and awareness of agents have no place
Andrew Gustafson
Abstract
This paper compares the thought of Miff and Mutahhari, particuiar/y their vie1vs of moral education, higher sentiments, and their common values. Itfurthermore argues that Miff and Mutahhari both provide a strong basis for a critique of the consumerivation of culture, ivhich often happens in a giobaiized ...
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This paper compares the thought of Miff and Mutahhari, particuiar/y their vie1vs of moral education, higher sentiments, and their common values. Itfurthermore argues that Miff and Mutahhari both provide a strong basis for a critique of the consumerivation of culture, ivhich often happens in a giobaiized econ
