maryam samadieh; mohammadmahdi shamsi; ali safarzadeh maleki
Abstract
Farabi’s views and ideas on bridging the gap between knowledge and moral act are identified when we study the role of virtuous city. According to Farabi, the role of government and the virtuous city is laying the ground for virtuous habits and traditions in cities among nations through education. ...
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Farabi’s views and ideas on bridging the gap between knowledge and moral act are identified when we study the role of virtuous city. According to Farabi, the role of government and the virtuous city is laying the ground for virtuous habits and traditions in cities among nations through education. In fact, according to Farabi, the city and the government can set the scene for proper education, and as a result, for the emergence of the desirable moral behaviors so far as the city is a virtuous one. Meanwhile, the city can pave the way for the gap between knowledge and moral act when it is a vicious one. The vicious city is a city whose citizens share the same beliefs with the virtuous city inhabitants but they do not act according to those beliefs and their acts are similar to those of the ignorant city inhabitants. The reason can be traced back to the education of the people of the vicious city and its government. In fact, education is the basis for moral acts irrespective of whether they are proper or improper. Of course, it should be mentioned that Farabi also refers to the role of habit, pleasure, weakness of will and weakness in evaluation in the emergence of the gap between knowledge and moral act.
Reza Jalili; Morteza Khosroshahi
Abstract
Ibn Taymiyyah claims that “Fixed Entities” should be considered as one of the important pillars of the Unity Theory. He believes that the stable non-existent and considering it as an object by Ibn Arabi is blasphemous and worse than Eternal Fixed (Sabetate Azali) which stated by Mutazila. ...
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Ibn Taymiyyah claims that “Fixed Entities” should be considered as one of the important pillars of the Unity Theory. He believes that the stable non-existent and considering it as an object by Ibn Arabi is blasphemous and worse than Eternal Fixed (Sabetate Azali) which stated by Mutazila. This study attempts to discover Ibn aymiyyah’s ideas by descriptive-analytical method. Ibn taymiyyah can be considered as does not have enough knowledge about mysticism and its terms. since in all his works, he has criticized its principles and foundations with an academic and materialistic mind, as well as without paying attention to the common mystical language and terms. Fixed entities in Ibn Arabi's point of view, in second determination of the Almighty, have a fixed objectivity, not an existential object and is directly related to the manifestation of divine names and attributes. Accordingly, the believes that the divine names emerge through the path of the fixed entities and the external entities are the manifestations and existential effects of the fixed entities. Therefore, it should be said: neither the defects of the eternal fixed (Sabetate Azali) affect this theory nor the criticisms of Ibn Taymiyyah. Ibn Taymiyyah's critique is rooted in his ontological and epistemological foundations.
shahla alerasol; susan alerasol
Abstract
Some verses in the Holy Quran, either directly or indirectly, attribute errors or sins to Allah’s prophets. Based on their intellectual background, interpreters may come up with different explanations and interpretations of such verses in their efforts to make them consistent with the idea of Ismah ...
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Some verses in the Holy Quran, either directly or indirectly, attribute errors or sins to Allah’s prophets. Based on their intellectual background, interpreters may come up with different explanations and interpretations of such verses in their efforts to make them consistent with the idea of Ismah (i.e., infallibility). The present study aimed to take a look at the interpretation of mystics and scholastic theologians by examining verses 76 to 78 in Al-An'am chapter. The study hypothesized that the definition of the concepts of prophetic mission and infallibility would differ among scholastic theologians and mystics who are equipped with intuitive tools. The results show that mystics, based on their specific ontology and epistemology, use the grand meaning and knowledge of the words to indicate that the apparent meaning of the verses should not contradict infallibility. From the mystics’ point of view, these verses are a metaphor for the prophets’ spiritual wayfaring. The stars, the moon, and the sun as mediators were removed gradually from Abraham’s (peace be upon him) path leading the removal of his self in front of the supreme Deity. On the other hand, theologians are of the opinion that the appearance of the Qur'an is proof, and one can reveal the purpose by sticking to the meaning of the Qur'an by referring the metaphorical verses to the unambiguous ones. Adopting interpretation is permitted in cases where there is valid evidence. According to theologians, the ambiguities in the story of the prophets are interpreted as abandoning the primary or as instructing others.
Mahdi Misaghinezhad; mahdi najafiafra; Mohammad Akvan
Abstract
One of the important viewpoints in philosophy, especially in moral philosophy, is “relativism”. The critical and rational examination of relativism can lead to the right moral decisions and, accordingly, the right action in different circumstances. Richard Mervyn Hare is one of the prominent ...
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One of the important viewpoints in philosophy, especially in moral philosophy, is “relativism”. The critical and rational examination of relativism can lead to the right moral decisions and, accordingly, the right action in different circumstances. Richard Mervyn Hare is one of the prominent moral philosophers, who in his moral philosophy, speaking of relativism and realism, has expressed the criteria for the relativity of moral judgments. By using the rule of “generalizability”, he has tried to justify the moral judgments. Also, considering the role of practicing in using the moral principles according to the circumstances, he has tried to lead the moral agent to a skill that leads to the right moral action. Besides, in explaining his moral theory, Hare considers knowing the circumstances and teaching the moral principles as effective in making moral judgments, and finally, he links the foundations of his viewpoint to intuitive and critical thinking in order to strengthen it and to make it coherent. In this paper, we have tried to examine Hare’s viewpoint about relativism from a theoretical perspective.
zahra Mousavi baygi; seyyed Mohamad Mousavi; Hadi Izanloo
Abstract
Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements ...
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Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements by some thinkers on which one can rely to understand the "human value of women" from their perspective. In Mulla Sadra's philosophy, in addition to some statements (fourteen statements) made about women, his philosophical foundations can also be helpful in inferring his view of women status. The present study, through the use of a descriptive-analytical method, tries to answer the question whether Mulla Sadra has a minimalistic view of the human position of women. To answer this question, relying on a text-based and a principle-based approach, we conclude that Mulla Sadra’s statements attributing intellectual defect to women neither have the meaning that the society infers from this concept, nor is this meaning attributable specifically to women. To Mulla Sadra, the concept is a level of human being attributable to both males and females. His philosophical foundations manifest the absolute rejection of gender-based nature of the self which can be proof of the equality of human identity among men and women. The paper also refers to several alternative positions taken toward gender-based self and their answers to this question.
Morteza Hajihosseini; Hamide Bahmanpoor
Abstract
The validity of deductive reasoning is the main subject of logical theories. According to the definition of validity of reasoning in Classical Logic, deducing the conclusion from the premises by applying the rules of inference is a necessary and sufficient condition for validity. Therefore, and ...
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The validity of deductive reasoning is the main subject of logical theories. According to the definition of validity of reasoning in Classical Logic, deducing the conclusion from the premises by applying the rules of inference is a necessary and sufficient condition for validity. Therefore, and known as EFQ and EQT principles, are valid. However, our natural intuition does not confirm the validity of these two arguments. In dealing with those principles, we face with three approaches. Some logicians have tried to close the ways of proving these principles with some adjustments at some foundations or some syntactical and semantic rules of Classical Logic. Some other logicians have divided the material implication paradoxes into two kinds of conventional and logical paradoxes, calling EFQ and EQT conventional paradoxes rather than logical paradoxes. Another group’ of logicians believe that the mathematical proofs follow the classical logic, but they rely on principles such as “reductio ad absurdum”, “the conditional proof”, “the disjunctive syllogism”, and “the law of absorption”, which are established in the field of mathematics and cannot be applied to other fields. Based on this approach, the above-mentioned principles can only be taken seriously if they have an effective application in logic and mathematics. In facing with this problem, we have taken the first approach in discussing on the classical truth-function system in Propositional Logic. Moreover, by adding two new conditions for the validity of arguments, we have given a new definition of validity. Based on this definition, the validity of arguments and is no longer proved. This definition requires some revisions in the rules for inference and the arguments in Classical Logic. These changes have led to the establishment of the truth-function system of Propositional Logic, which is free from the paradoxes and challenges of the Classical Logic, and, in my view, has achieved its goals. Âsâdollāh Fâllāhī has criticized this theory in a paper entitled “HajiHosseini’s Truth-Functional System”, published in Ᾱyeneye Mâʻârefât, Spring 2023. The “circular definition of the validity of arguments” is Fâllāhī’s main criticism of this theory, which we have answered in this paper. The point is that in discovering the contradiction, by which the proof is finished, it is not necessary to satisfy the syntactical condition of the premises’ not being inconsistent. Therefore, in the truth-function system the formula’s not being inconsistent should be discerned independently of the new conditions for the validity of arguments in the same way as Classical Logic, with the difference that in the truth-function system some rules of inference don’t change, and so the vicious circle doesn’t follow. “The Loss of the Substitution Rule”, “Non-Validity Preservation of Substitution Rule”, “The Incompatibility of the Conditional with Deduction”, and “Deductions’ not being relevant” are other criticisms that have been arisen by using the criteria of Classical Logic or Relevant Logic. But since these criticisms require leaving the criteria of criticism, we have regarded them as rejected criticisms. “The counterexample for defining the syntactical consequence” and “equivalence of a formula with several non-equivalent formulas” are two other criticisms of Fâllāhī’s paper; the first arises from an inadvertent error in book, which needs to be corrected, and the second is based on a presupposition which is ambiguous, and by clarifying it the objection is answered. Besides, three other criticisms called “loss of reductio ad absurdum”, “ambiguity in the definition of harmony”, and “the artificiality of the condition "not being a theorem" in the definition of formulas substitution-instances” arise from misunderstanding HajiHosseini’s book entitled A New Sketch for the Principles and Foundations of Logic, and have been answered. There were some other criticisms that we have discussed and answered under the title “Scientific Criticisms”. In criticizing a theory, it is expected that the basic assumptions of the theory, which any change in them leads to the loss of the theory, be separated from the other assumptions that are not so. Also, the assumptions on which the theory is based should be discerned and considered. Similarly, it is expected that the areas which, based on the theory, need to be revised, and be identified and examined whether those areas have been or haven’t been revised. Besides, it should be noticed that the criticisms be related to the basic assumptions and to the revisions arisen from those assumptions, and the criticisms be not judged by the standards of other theories. In addition, the criticisms which relate to other assumptions, should be presented separately and, if possible, in the form of proposed corrections. In this paper, however, we have shown that almost none of the above-mentioned norms has been observed in Fâllāhī’s critique of the theory of the truth-function system of Propositional Logic. In response to some criticisms, we have noted that in criticizing a theory we should not depart from the requirements of criticism and judge a theory by other theoretical criteria. In this paper, based on the assumption that the logical theories are not excluded from the scientific theories, we have argued that the best theory is a theory which provides a better explanation of the evidence in comparison with scientific theories. In the field of logic, the criteria of expressiveness, separation of propositions, explanatory power, separation of inferences, consistency, coherence, compatibility with the evidence, sufficiency of data, clarity, simplicity, and unification are the criteria for preferring a logical theory to other logical theories.
Mehdi Zamani
Abstract
Using a descriptive-analytical method, this paper explains the psychological conditions of moral responsibility, analyzes Mûllā Ṣâdrā’s viewpoint in this regard, and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility ...
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Using a descriptive-analytical method, this paper explains the psychological conditions of moral responsibility, analyzes Mûllā Ṣâdrā’s viewpoint in this regard, and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility can be divided into two kins: 1. the cognitive conditions and 2. the controlling conditions, which include: a) the power and ability, and b) the will and freewill. In his emphasizing on the cognitive and controlling conditions of considering the agent as responsible, Mûllā Ṣâdrā uses both rational and philosophical principles and the religious texts such as the Qur’an and Hadith. By expressing the condition of mental maturity and health for the responsible agent, Mûllā Ṣâdrā has emphasized on the normative characteristics needed for responsibility, and his viewpoint is similar to Frankfurt’s view of “the true self” and Fischer’s and Wolff’s views of “normative desert”. Also, based on the foundations of Transcendent Philosophy, we should talk about the degrees of having normative desert, based on which responsibility will be a graded thing, and its scope, intensity and weakness will be different in human beings. Thus, the responsibility of human beings is not the same, and every human being has a moral responsibility according to his existential degree and his abilities and capacities.
fateme fazelzade; Majid mollayousefi; mohammadjavad Shams; Ali Reza Kakavand
Abstract
Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines ...
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Van Deurzen, an existential psychotherapist, by examining the many components of existential therapy, considers self-reflection and self-discovery to be the main component of this attitude. She believes that man, who has a different existence from other creatures and a fluid and dynamic identity, determines his own existence and identity... Mulla Sadra believes that human existence is not limited and exclusive to this world, and has many worlds and spheres of existence, and in each world, it finds a corresponding ecstasy. Man determines Man determines his position in the system of existence with his will and free will And it can become a rational world similar to the objective world by upgrading its existence to the level of rational existence. . Both thinkers concur that humans possess a fluid and dynamic existence and a "self-determining" self. As it comes from the position of the self-discovery component in existential therapy and Sadra's attitude about this component; Sadra's view on self-discovery can be the basis of existential therapy in Iranian-Islamic culture.
Hossein Esfandiar; Ali Fallahrafie
Abstract
Metaphysical-conceptual thinking is a thinking that talks about existence with existence and tries to search for truth through conceptual explorations. This type of thinking is considered the original human thinking by metaphysicians. But "thinking" cannot be exclusive to it; Rather, we can ...
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Metaphysical-conceptual thinking is a thinking that talks about existence with existence and tries to search for truth through conceptual explorations. This type of thinking is considered the original human thinking by metaphysicians. But "thinking" cannot be exclusive to it; Rather, we can talk about an existential thinking that does not have a metaphysical-conceptual nature and instead of the existence, it cares about the "truth of existence" and questions it. This thinking, which is called existential thinking, can be proposed in the space of the Islamic intellectual-mystical tradition. Therefore, the main problem of this article is to "investigate the possibilities of Ibn Arabi's teachings in developing a kind of existential-non-metaphysical thinking. We are trying to provide a new analysis of existential thinking based on the mystical foundations of Ibn Arabi, using a library-analytical method and using the subject principle method. Therefore, by examining his teachings such as: the centrality of the truth of existence in mysticism; distinguish between being and existing; Kashf al-Mahjub; Manifestation; The mirroring of creatures to existence; openness and personal knowledge of existence; The capacity of his thought to develop a kind of existential thinking becomes clear, which claims to understand the existence through the encounter and presence (preconceptual) with the existence and a method other than the usual metaphysical reasoning. Therefore, "existential thinking" begins by focusing on the truth of existence and opening to it, then by paying attention to the poverty of existence and focusing on it, man realizes the dignity of his existence and his direct relationship to existence, and by discovering the veils of manifestations Existence is the manifestation and emergence of the truth of existence in the field of human soul. At this moment, he passes from the part to the whole and from the external to the internal and sees the absolute in the binding matter. Therefore, thinking occurs as the discovery of veiled and interpretation and promises another thought, man and world.
Mohammadhasan Mahdipour; rahim dehghan
Abstract
In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart ...
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In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart is defined as an independent agent of human perception, and other human perceptive powers, including auditory, visual, intellectual, intellectual, and prudential perceptions, are under the rule and effectiveness of the perceptive conquest of the heart. In the perceptive system of man in the Qur'an, other perceptions termed in philosophical psychology, including the perceptions of touch, taste, imagination, illusion, remembrance, memory, and thinking, are not directly attributed to the human heart, but indirect inference from the meaning and meaning of the verses. Based on the determination of examples in general perceptual topics defined in the Quran, it can be generalized in the realm of heart perceptions.In this article, all the verses of the heart are examined and the method of deducing the problem is based on the thematic interpretation of the verse by verse. One of the most important results of this problem in the perceptive system of the heart in the Quran is the direct and comprehensive influence of the type of faith and disbelief tendencies of the heart on the activities of the heart's perceptions, which in the case of attributing the heart to attributes such as nature, khatm, and kanan, are a large part of the heart's perceptions. Man becomes blocked and inactive.
