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.
Fatima Ghanbari; zynab asddollahzadeh
Abstract
Increasing adaptation and resilience against natural or human disasters and investigating the factors involved in it is one of the long-standing concerns of mankind. Since man's monotheistic belief has a direct role in his flexibility and resilience in facing life events, this article aims to investigate ...
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Increasing adaptation and resilience against natural or human disasters and investigating the factors involved in it is one of the long-standing concerns of mankind. Since man's monotheistic belief has a direct role in his flexibility and resilience in facing life events, this article aims to investigate the relationship between monotheism in practice and the level of human resilience based on the opinions of Ayatollah Misbah. The data processing method of this research is library and based on descriptive and analytical method. Based on the thoughts of Allameh Misbah Yazdi, the manifestations of monotheism in practice in order to increase the resilience of a society, in three general axes: "constructive interaction with the members of the society" and "recommendation of moral virtues and human values" and "attention to meaningfulness and purposefulness" "Life" can be designed. Interaction refers to practical social partnerships based on monotheism, which leads to increasing social resilience through "maintaining the unity of society", "respecting the rights and social interests of oneself and others" and "ensuring the dignity and self-esteem of the needy". Gared and tawasi also refers to the theological contributions on monotheism, which with the supervision of religious leaders through giving people's attention to hope for divine grace, and advising the people of the society to the truth, patience and mercy, leads to more resilience, and finally attention to meaningfulness and The purposefulness of life, which is based on monotheism, with regard to destiny and destiny, and divine wisdom for the planning of the world and the temporality of the world and the authenticity of the hereafter, provides the means to increase the resilience of a society.
Moammadhosein Faryab
Abstract
Miracle, the most important and famous way of universally recognizing prophets, can be a challenging concept for ordinary and fallible humans. Since scholars emphasize the "irreducible nature" in defining miracles, the challenge arises from the fact that human knowledge is limited to the future ...
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Miracle, the most important and famous way of universally recognizing prophets, can be a challenging concept for ordinary and fallible humans. Since scholars emphasize the "irreducible nature" in defining miracles, the challenge arises from the fact that human knowledge is limited to the future and cannot determine whether a claim of irreducibility of a miracle by a prophet will be violated or not in the future. Therefore, it cannot ascertain the miraculous nature of the extraordinary work claimed by a prophet. The author's mission in this article is to answer this question using an analytical-critical approach. Based on the most important findings of this research, although a miracle must be clear and evident for its proof, ordinary humans can come to the conclusion of the miraculous nature of the claimed prophetic work by examining the prophet's background, his claims, and presenting those claims based on reason and nature, and considering divine wisdom.
Iman Rahim Nasirian
Abstract
Criticizing and rejecting the Western metaphysical tradition, which is searching for an absolute notion of Truth, Rorty describes the truth of beliefs as relative and dependent on the context of their origin. On the other hand, Allameh Tabatabai, with fundamentally metaphysical thinking, with an innovative ...
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Criticizing and rejecting the Western metaphysical tradition, which is searching for an absolute notion of Truth, Rorty describes the truth of beliefs as relative and dependent on the context of their origin. On the other hand, Allameh Tabatabai, with fundamentally metaphysical thinking, with an innovative theory in the tradition of Islamic philosophy, considers some valid perceptions in the sphere of "action", namely, "Etebari perceptions," which, he specified, play the main role in realizing the evolution of humans' life. Unlike true perceptions, Etebari perceptions are relative and constantly evolving depending on environmental and social conditions. With a comparative-analytical approach, this essay will show that Allameh's " Etebari perceptions" theory has a significant affinity with Rorty's view on "relative truths." Although Rorty, different from Allameh, does not leave room for the absolute notion of Truth, this essay will propose a possibility of the congruence and compatibility of the thoughts of these two philosophers by analyzing this difference.
