ahmad ali heydari
Abstract
In this paper, it is tried to consider the characteristics of the artistic understanding and to propound a proper answer to the question that “what is the art?” Since, this answer involves the element of value, the status of this element in the views of thinkers such Kant, Hegel, Adorno and ...
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In this paper, it is tried to consider the characteristics of the artistic understanding and to propound a proper answer to the question that “what is the art?” Since, this answer involves the element of value, the status of this element in the views of thinkers such Kant, Hegel, Adorno and Heidegger are considered. The main conclusion of the paper is that Heidegger’s artistic conception enjoy characteristics relying on which we can prepare an area for conjoining different philosophical views about the value of the art and the works of art that gathering them together may seem very problematical.
mohammad mohammad rezai; mostafa hoseyni golkar
Abstract
There is no agreement about Pascal’s purpose of suggesting his “Wager.” Is Pascal after presenting a logical reason or merely invites others to his spiritual intimacy? Is his addressee Atheist or his purpse is strengthening Christian faith? What are the origins of “Pascal’s ...
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There is no agreement about Pascal’s purpose of suggesting his “Wager.” Is Pascal after presenting a logical reason or merely invites others to his spiritual intimacy? Is his addressee Atheist or his purpse is strengthening Christian faith? What are the origins of “Pascal’s Wager”? In this paper, we try to describe Pascal’s sayings about his wager as far as possible and then, explecate contradictory interpretations about the wager through clarifying the above questions. Firstly, the Religious views about rationality are presented. Then, the historical roots, presumptions and premises of the wager are considered and analyses. After that, the main conflicting conceptions of rationality are recognized by means of considering the most important criticisms and interpretations of Pascal’s wager. Finally, we conclude that many objections to the wager have been raised from detaching its presumptions and premises from its conclusion.
farah ramin
Abstract
Man’s free will is one of the important issues dealt with by two philosophers: Sadr-ol-Mote'allehin, founder of “transcendent theosophy”, and Jaspers, an atheistic existentialist philosopher. To compare the ideas of these two philosophers, regarding the differences between the basics ...
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Man’s free will is one of the important issues dealt with by two philosophers: Sadr-ol-Mote'allehin, founder of “transcendent theosophy”, and Jaspers, an atheistic existentialist philosopher. To compare the ideas of these two philosophers, regarding the differences between the basics elements of their thoughts, a cautious approach is necessary. Included among the issues which bring Jasper’s philosophy close to that of Sadra are Jaspers' attention to Man and his emphasis on “soul” or “existence” as the essential part of human being, an element of which is the individual's free will, the definition of “free will”, “will”, and “freedom”, his viewpoint on a free human being and the relation between "free will "and “transcendence”. Offering the most primary views of the two philosophers on the complicated subject of Man’s free will, the present article is to point out the similarities and differences between the two philosophical traditions and make comments on the mentioned philosopher's way of thinking.
mohsen javadi; hamid bakhshandeh
Abstract
Nikolay Berdyayev, the Russian religious and political philosopher, observed three revoloutions in Russia and two world wars in his life. After 1917 revoloution in Russia, he was a distinguished professor of philosophy in the state university of Moskow for a short time. But, his criticisms about bolshevics' ...
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Nikolay Berdyayev, the Russian religious and political philosopher, observed three revoloutions in Russia and two world wars in his life. After 1917 revoloution in Russia, he was a distinguished professor of philosophy in the state university of Moskow for a short time. But, his criticisms about bolshevics' manner led him to be exiled from Russia in 1922. Berdyayev is one of thinkers who try to develop a Christian worldview. As a moralist social philosopher, he authored numerous essays and books in his life. Specially, he has developed a solipsistic philosophy in details and suggested new ideas as a Christian existentialism. His philosophical method is intutionistic and laconic rather than argumentative and systematic. In this paper, we discuss and criticize Berdyayev's Philosophical attitude in three fields of epitemoligy, metaphysics, and ethics.
davoud esparham
Abstract
Befor Inb Arabi, according to the Helenistic view, the human perception was confined to sensations and objects of reason. And, for the sensation was regarded as an instrument for reason, the latter was thought as the final perceptive faculty. Furthermore, the reason supported by logics, was regarded ...
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Befor Inb Arabi, according to the Helenistic view, the human perception was confined to sensations and objects of reason. And, for the sensation was regarded as an instrument for reason, the latter was thought as the final perceptive faculty. Furthermore, the reason supported by logics, was regarded as the final judge. In the mentioned thought tradition, all of findings should be assessed in the light of reason to their truth of falsity be determined. Ibn Arabi suggests a new worldview and makes the traditional conception of reason encountered to some main challengs. According to this fact, orientalists rightly have called him the largest and most influential thinker in the second half of Islamic age. Ibn Arabi's meeting with Averoes – the main philosopher of his age – is regarded as a kind of end for a long time tradition and the begining of a new route. The route Ibn Arabi founded is takig authority from reason and giving it to the imagination in an strict sense. Nowaday, after the rise of postmodernism and many challenges about modern hypothses about the nature of human being and rationality, and refutation of many modern assumptions, inclination to reassessment of oriental thoughts has been increased, and therefore, there is an increasingly interest in Ibn Arabi's views. Thus, it is necessary to all of his ideas are studied in the light of current streams of thoughts. This paper tries to study and explicate Ibn Arabi's views about the imaginantion and its role and function in the realm of perception
mohammad hoseyn bayat
Abstract
The main aim of this paper is considering and criticizing knowledge, will and power of God and human from the viewpoint of philosophers and theologians. The paper has three sections: The first section is devoted to some preliminary definitions; in the second section, I explain and criticize views of ...
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The main aim of this paper is considering and criticizing knowledge, will and power of God and human from the viewpoint of philosophers and theologians. The paper has three sections: The first section is devoted to some preliminary definitions; in the second section, I explain and criticize views of some philosophers and theologians about knowledge, will and power of God and human; and in the third section, I conclude the preferred views about the mentioned topics.
huran akbar zadeh
Abstract
Unlike Avicenna and Sohrevardi, Mulla Sadra believes in the creativity of soul in sense and imaginal perceptions while at first glance he seems to hold different and even contradictory views on intellectual perception. His most significant views on intellectual perception fall into three categories: ...
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Unlike Avicenna and Sohrevardi, Mulla Sadra believes in the creativity of soul in sense and imaginal perceptions while at first glance he seems to hold different and even contradictory views on intellectual perception. His most significant views on intellectual perception fall into three categories: distant observation of illuminative forms, expansion of images on the basis of Rashh and dissolution of soul in God to the point of Fana (self-annihilation). Mulla Sadra declared the third approach his final view; however, contemporary commentators of transcendental philosophy have sought to justify the three of them. The author of this paper supports the view that Mulla Sadra considered each of these approaches a stage of intellectual perception and believed that the soul observes the intellectual images from distance due to its weakness in the first stage; then unites with intellectual images in the second stage while moving toward perfection and finally becomes the creator of intellectual images as it reaches the pinnacle of perfection and self-annihilation. Therefore, the weaker the self is, the weaker its perception is and vice versa. In conclusion, only the steadfast seekers of knowledge and perfect men will attain the final stage of intellectual perception.
gholamhoseyn tavakoli
Abstract
Moral Error Theory was formulated by J. L. Mackie and later modified and supported by other scholars, including Richard Joyce. The theory has been so influential that some authorities consider new realism of late 20th century a response to Moral Error Theory and an attempt to resolve the dilemmas Mackie ...
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Moral Error Theory was formulated by J. L. Mackie and later modified and supported by other scholars, including Richard Joyce. The theory has been so influential that some authorities consider new realism of late 20th century a response to Moral Error Theory and an attempt to resolve the dilemmas Mackie created for the moral objectivists. In other words, followers of this theory believe that all moral propositions, while descriptive of truth, are false, for the truth they refer to does not exist in the outside world. It has both positive and negative aspects. Its negative aspect is related To ontology or moral metaphysics. In this regard, the supporters of Moral Error Theory reject the existence of moral facts. Its positive aspect is, in fact, its semantic and linguistic aspect; the moral facts are said to refer to real affairs, moral sentences are descriptive, and the language of morals is used to serve this purpose. Caught between Realism and Non-Realism, Moral Error Theory, thus, takes the middle stance; it accepts the value of moral sentences in the same way as Realists do. On the other side, it rejects objective moral facts in the same manner as Moral Non-Realism does.
nafiseh ahl sarmadi; nosratollah hekmat
Abstract
As one of the important branches of philosophy, anthropology mainly discusses mankind’s internal and external perceptions. Imagination (al-khyāl) and imagining (al-takhayyol) are part of mankind’s internal perceptions. The majority of philosophers consider imagination to be passive and imagining ...
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As one of the important branches of philosophy, anthropology mainly discusses mankind’s internal and external perceptions. Imagination (al-khyāl) and imagining (al-takhayyol) are part of mankind’s internal perceptions. The majority of philosophers consider imagination to be passive and imagining active. While believing in passive imagination as the nest of senses, Ibn Arabi puts forward the idea of active imagination as the homeland of truth and collection of paradoxes and, thus, the most similar being to God. In many cases, he uses imagination and imagining synonymously. However, this does not mean that they are not different. Comparing imagination to the cane of Moses and imagination to the magic of sorcerers, discussing the errors of imagination and believing in imagining as an illusory affair help one to distinguish between them.
Saeed Darvishy; Gholamreza Zakiany
Abstract
Aristotle is one of the important sources for studying pre-Platonic philosophers, among whom Heraclitus was the subject of Aristotle’s main focus. His focus on Heraclitus was most importantly for the reason that Heraclitus was, as Plato states, the intellectual godfather of sophists and was, according ...
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Aristotle is one of the important sources for studying pre-Platonic philosophers, among whom Heraclitus was the subject of Aristotle’s main focus. His focus on Heraclitus was most importantly for the reason that Heraclitus was, as Plato states, the intellectual godfather of sophists and was, according to Aristotle, the intellectual godfather of Plato himself, too. Aristotle therefore sought to make fundamental critiques of teachings of Heraclitus and to thereby attack foundations of sophist and platonic thoughts as well. This paper aims firstly to show how and in which domains teachings of Heraclitus influenced teachings of sophists and Plato’s thoughts. It seems that Heraclitus’ works to reject authenticity of sensibles and particulars convinced sophists in their idea that there is no truth, and made Plato to claim that, since there is no truth in sensibles and particulars, one should search for another container which would, based on teachings of Parmenides, provide degrees of solidarity in order for one to acquire knowledge and thought. The container Plato introduced was his theory of ideas. After examining the influence of Heraclitus on sophists and Plato, the paper then looks at Aristotle’s critiques of two famous teachings of Heraclitus, namely, the doctrine of Universal Flux and that of Identity of Opposites, and demonstrates which particular thoughts of Plato or sophist paradoxes can be the target of the criticisms. It seems that the criticisms endeavour to imply that sensibles do have some sort of solidarity. Sophists teachings will thereby be rejected altogether and Plato’s thoughts on his ideas and his creation of their container will be pointless.
manuchehr saneei
khosro bagheri
tuba kermani
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
seyyed mohammad hakak; zahra Esmaeli
Abstract
Abstract In history of philosophy, the universals are considered to be one of the most important and controversial problems. A group of thinkers has highlighted to be mark of difference between human and animal while some others have degraded it to a mere name. Importance of this issue was ...
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Abstract In history of philosophy, the universals are considered to be one of the most important and controversial problems. A group of thinkers has highlighted to be mark of difference between human and animal while some others have degraded it to a mere name. Importance of this issue was different in various ages but in medieval ages it enjoyed more importance. Locke and then Berkley, who considered to be the heir of medieval philosophy, inevitably discussed it and propounded new theories. This article is an attempt to discuss these theories. At first, Locke's theory and its problem were treated and then Berkley's theory was explored with reference to its strong and weak points. Then a middle way is propounded to describe the universals as viewed by both philosophers including their strong points.
minoo hojjat
Abstract
On the one hand, there are a lot of ongoing disputes in the realm of ethics and, on the other hand, it is very crucial for us to reach consensus over the issue of ethics. Harry J. Gensler tries to recognize rational patterns in our ethical thinking, modeling it after formal logic, and find formal principles ...
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On the one hand, there are a lot of ongoing disputes in the realm of ethics and, on the other hand, it is very crucial for us to reach consensus over the issue of ethics. Harry J. Gensler tries to recognize rational patterns in our ethical thinking, modeling it after formal logic, and find formal principles in ethics to make a plan for moral rationality and open a way toward this common ground. But it seems to me that this attempt is not successful. Firstly, it is not plausible for us to infer the Golden Rule (GR) from a set of formal principles derived from pure (a priori) reason and thereby is not acceptable for all. Secondly, no version of GR is perfect, each one coming with its own potential defects. And thirdly, Gensler’s discussion does not make GR more efficient in solving major disagreements in ethics. GR is absolutely essential in ethics, but it comes with all the vagueness that accompanies it, through which disagreements become possible.
hadi Ajili; mohsen solgi
Abstract
Lyotard, influenced by Wittgenstein and language games asserts the primacy of "diversity and difference" in But, society Habermas seek "consensus" and therefore domains an organic whole society and one that is looking at Structuralist view Saussure's language. Wittgenstein in "functional theory of meaning" ...
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Lyotard, influenced by Wittgenstein and language games asserts the primacy of "diversity and difference" in But, society Habermas seek "consensus" and therefore domains an organic whole society and one that is looking at Structuralist view Saussure's language. Wittgenstein in "functional theory of meaning" interprets the language in which, speaking of "life forms or forms of the game" and "event locations" is present. Thus, he can no longer look from the perspective of holistic, rational and systematic in there. In contrast, Habermas Looks holistic, as Wittgenstein and Lyotard rejected language as well as rational and holistic look at the language of the cast. In this article,is it attempted to criticize to the radical view of Lyotard and his interpretation of language games and then to criticize Habermas, with adjustments in the views of these two philosophers, conflict the solve between them. In this way, the use of mediation CM-theory agonism- and philosopher Charles Taylor -idea multiculturalism-as two other Wittgensteinian or at least very impressed by her, are responsible for the reconciliation between the of views the Lyotard and Habermas. The main question is what the is between relation the is Wittgenstein and Anti-Wittgensteinian thought of language? The main claim is that is not ratio the accompanied.
Mohammad reza Abolghassemi
Abstract
Roman Ingarden (1893-1970) is considered as the founder of ontology of art. Having been influenced by Husserl phenomenological doctrines, Ingarden argues that work of art and aesthetic object are ontologically two different entities. The work of art is ontically similar to other real objects while the ...
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Roman Ingarden (1893-1970) is considered as the founder of ontology of art. Having been influenced by Husserl phenomenological doctrines, Ingarden argues that work of art and aesthetic object are ontologically two different entities. The work of art is ontically similar to other real objects while the aesthetic object has an intentional nature which is constituted by intentional acts in the consciousness of the audience. Classical music ontology is twofold: on the one hand, the musical work is identical with the score and, on the other, it finds its concretization during the performance. The ontology of literary work of art is layered and manifests plurality of its structure. According to Ingarden, every work of art has spaces of indeterminacy which are fulfilled by the audiences through their aesthetic experiences. The audience completes these spaces through the concretization. Thus, the perception of the work of art necessitates the active participation of the audience in an intersubjective manner.
davood hosseini
Abstract
In this study, my aim is twofold: first to establish a relationship between the meaning of “existent” and the existence of existence; and second to give a new argument for the existence of existence. I will argue that in the presence of reasonable assumptions which all are conceded by Mullasadra, ...
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In this study, my aim is twofold: first to establish a relationship between the meaning of “existent” and the existence of existence; and second to give a new argument for the existence of existence. I will argue that in the presence of reasonable assumptions which all are conceded by Mullasadra, there is a close relationship between the fact that “existent” is semantically derived and the existence of existence. For this end, I first argue that, in the presence of reasonable assumptions which all are conceded by Mullasadra, “existent” with a semantically derived meaning is true of something if “existence” is true of something. Then, I will give some textual evidence that from Mullasadra’s point of view “existence” is true of something if existence exists. After that, I will give some textual evidence that for Mullasadra “existent” is semantically derived. These result a novel argument for the existence of existence, which does not have any predecessor in Mullasadra’s or his commentator’s texts.
Alireza Aram
Abstract
In this study, it will be tried to describe Parfit’s interpretation of Kantian impartiality by referring to Parfit’s work as well as to criticize the mistakes of Parfit’s vision. Then, the author's solution as the alternative view in this debate will be predented. To sum up, author ...
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In this study, it will be tried to describe Parfit’s interpretation of Kantian impartiality by referring to Parfit’s work as well as to criticize the mistakes of Parfit’s vision. Then, the author's solution as the alternative view in this debate will be predented. To sum up, author believes that the Parfit’s vision hasn't fully success in structure, content and consequent. It means that he couldn’t match his work (in interpretation of Kant) with the other part of Kantian thought, he couldn’t present an acceptable content about impartiality in Kant’s philosophy and he couldn’t produce moral- useful results from his analyses. To reform Parfit’s mistakes, the author will refer to Kantian third critique, which is known as the power of judgment. According to this part of his philosophy, we cultivate our self and we learn an impartial view that is educated to live by beauty and ethics. This term can constitute a moral agency and can prepare a common criterion of moral knowledge.
Saeed Anvari; hamedeh rastaei jahromi
Abstract
The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the ...
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The current study attempts to evaluate the claim that Mirdamad and his disciples, such as Mulla Sadra and Mir Seid Ahmad Alavi, considered Suhrawardi a Successors of the Stoics. Since the Stoics have been quoted in a small number of publications in Islamic works, by searching in these sources, all the narrations cited and related to the Stoics are compared with Suhrawardi's views, and about forty similar cases have been considered among their opinions. The results suggest: A) Direct effects: objects as quantity, the different definition of the substance and the accident, form as accident, denial of the prime matter, denial of real condensation and rarefaction, spherical revolutions,and etc. B) Indirect effects: the reduction of the ten categories, the hierarchy of existence, the immateriality of the soul, and etc. It is also examined that on the basis of what evidence Mirdamad and his disciples called Suhrawardi "successors of stoic". Previously, John Wallbridge (2000) attempted to answer the question of why Mulla Sadra regarded Suhrawardi as a "successors of the Stoic". But, his answer has been criticized, and it is hypothesized in the current study that due to link between the "al-aqdamin" (the ancients) in Suhrawardi's works and the stoic's views, Mirdamad Sheikh has called him as an "successors of the stoic".
Zakieh Azadani; Seyyed Mohammad Reza Beheshti
Abstract
The question of freedom has been one of the most famous and also most important issues in the history of philosophy. But Heidegger's approach to this question is privileged and outstanding. This article tries to convey the idea of freedom in three phases of Heidegger's thought, on the basis of three ...
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The question of freedom has been one of the most famous and also most important issues in the history of philosophy. But Heidegger's approach to this question is privileged and outstanding. This article tries to convey the idea of freedom in three phases of Heidegger's thought, on the basis of three important concepts: human being, world and Being. If the question of freedom in Being and Time concentrates on the concept of Dasein and his returning to himself as the pure possibility, in the writings between the years 1928 to 1931, the idea of transcendental freedom is posed in relation to the concept of the world. Here, freedom as the ground of every grounding, let Dasein connect the beings as a whole and build a world. Finally, since 1931, the question of freedom tied to the issue of Being and became the fundamental condition of unconcealment as the truth of Being.
Mehdi Parsa Khanghah)
Abstract
In “White Mythology”, Derrida deals with the role of metaphors in philosophy, and how philosophy defines metaphor. He believes that when philosophers define metaphor, they reduce it to the nominal metaphor, and this shows that they try to subject it under the concept. This is for Derrida ...
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In “White Mythology”, Derrida deals with the role of metaphors in philosophy, and how philosophy defines metaphor. He believes that when philosophers define metaphor, they reduce it to the nominal metaphor, and this shows that they try to subject it under the concept. This is for Derrida an example of philosophy’s reductionist confrontation with its others. But Derrida deconstruct the distinction between the concept as the element of philosophy and the metaphor as the element of literature. For him, the concept and all philosophical concepts are basically metaphors, and the movement of metaphor is the movement of genesis of philosophical concepts. Riceour in “Metaphor and Philosophical Discourse” criticizes Derrida fiercely, and claims that the distinction between the discourses is what our tradition gave us, and Derrida neglects the important distinction between philosophical discourse and poetic discourse. The so called deconstruction of binary oppositions in Derrida mélanges the distinct discourses. Riceour himself tries to show the origin of the distinction between philosophical and poetic discourses in the work of Aristotle, especially about the concept of analogy. He finally concludes that an excact distinction takes form in the point of closeness of two discourses.
Masoud Zia Ali Nasab Pour
Abstract
There is a famous idea in modal epistemology according to which conceivability of a proposition is a good guide for its possibility. Yablo (1993) persents a model for justification of modal beliefs, based on which Conceivability of a proposition is evidence for its possibility. Van Inwagen (1998) believes ...
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There is a famous idea in modal epistemology according to which conceivability of a proposition is a good guide for its possibility. Yablo (1993) persents a model for justification of modal beliefs, based on which Conceivability of a proposition is evidence for its possibility. Van Inwagen (1998) believes that if we accept Yablo’s model, we have to accept modal skepticism. To argue for this, Van Inwagen examines the modal status of the proposition that transparent iron exists on Yablo’s model. Van Inwagen claims that this proposition is undecidable on Yablo’s model. So we cannot have a justified belief that it is possible that transparent iron exists. If van Inwagen’s claim about the modal status of the proposition that transparent iron exists is correct, Yablo’s model, one might think, faces a serious problem. For if we generalize van Inwagen’s analysis of the proposition that transparent iron exists, we have to count intuitively possible propositions, propositions the modal status of which can be intuitively known as possible, as undecidable. But it is quite plausible that our beliefs about the possibility of some intuitively possible propositions are justified, so these propositions are not undecidable. I will, however, argue that van Inwagen’s analysis of modal status of the proposition that transparent iron exists cannot be generalized to all (or most) intuitively possible propositions. And therefore it is possible to accept at the same time both Yablo’s justification model and van Inwagen’s analysis about the modal status of propositions like transparent iron exist.
Mohammad Reayate Jahromi
Abstract
Referring to the fundamental and universal principles of human rights, Allameh Jafari believed that the divine religions, and at the top of them, Islam, are the culmination or peak of human rights. The comprehensiveness of Islam is evident and obvious in explaining rights and duties from its attitude ...
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Referring to the fundamental and universal principles of human rights, Allameh Jafari believed that the divine religions, and at the top of them, Islam, are the culmination or peak of human rights. The comprehensiveness of Islam is evident and obvious in explaining rights and duties from its attitude to human being as "universal man" in the form of "universal face". Referring to natural roots of five bases of universal human rights, he believes that they believe that Islam and the West have an "eighty percent" agreement on human rights. Islam also emphasizes the principles of the right to life, human dignity, education, liberty and equality and in some cases, including Islam's specific look at the definition and value of humans, there is a twenty percent difference between Islam and the West. But in Kant's thought, the rules of human rights are “priori” rules of practical reason. Kant says fundamental rights are "universal". Allameh accepts these rights and emphasizes on the necessity of their adjustment according to the norms of other cultures. The Kantian human rights are rooted in reason, not revelation because they are derived from the text of Protestantism, which has led to the secularization of the religion. Kant's utopia in the form of the "Commonwealth Society" is the product of such an approach. Religion does not play a role in Kant's human rights and it is moral absolutely. While human rights in terms of Allameh Jafari come from the revelation and they are conformed to religion despite being ethical. The paper will present the points of sharing and differentiation between Allameh and Kant by focusing on the concept of right.
