ruhallah najafi
Volume 19, Issue 2 , January 0, Pages 1-18
Abstract
Fakhr al-Din Razi is one of the pioneers of theology and an eminent commentator of the holy Quran who lived in the sixth and seventh centuries AH. The present study seeks to reveal the relationship between God and nature in Fakhr Razi's interpretive views. In this regard, there is strong evidence showing ...
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Fakhr al-Din Razi is one of the pioneers of theology and an eminent commentator of the holy Quran who lived in the sixth and seventh centuries AH. The present study seeks to reveal the relationship between God and nature in Fakhr Razi's interpretive views. In this regard, there is strong evidence showing that Fakhr Razi's God is not committed to the laws of nature. Rather His will can turn out to be contrary to the laws of nature. In addition, Fakhr Razi denies the influence of nature and its mediatory role in divine action. The author of "The Great Interpretation" relies on a God that everything can be attributed to his infinite power. He feels no need for providing natural explanations for the world phenomena. More than that, he assumes a critical view of the naturalist explanations of nature, and tries to identify their weaknesses. He puts emphasis on the necessity of attributing the world phenomena to a capable and willful God.
Abdollah Mirahmadi
Volume 19, Issue 2 , January 0, Pages 19-40
Abstract
The issue of God vision is one of the most challenging topics among Islamic sects which has undergone chnages through the history of theological thinking. From among the different approaches dealing with this issue, two of them, that is, delegation and interpretation have attracted more attention from ...
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The issue of God vision is one of the most challenging topics among Islamic sects which has undergone chnages through the history of theological thinking. From among the different approaches dealing with this issue, two of them, that is, delegation and interpretation have attracted more attention from Islamic theologians. As adherents to tradition, Salafists and the early Ash'arists, with emphasis on the literal meanong of verses and traditions, adhere to the justifiability of God vision, though in the course of time, to escape the problem of simile, they have drawn on the principle of “without asking how”. In comparison, Shi’ites, Mu’tazila and recent Ash'arists, through interpreting the verses and traditions, believe in the justifiability of intuitive vision in the Resurrection Day. Rashid Reza, as the most prominent contemporary Sunni commentator, in explaining the issue of God vision, takes an approach similar to the interetative approach of recent Ash'arists. However, to empathize with Salafism, he describes the interpretative meaning of God vision inefficeint. Adopting content analysis, the presernt artice, with Precise explanation of Rashid Reza’s reading of God vision, idnetifies and criticizes duality in his interpretation.
mohammad mehdi hatami; reza sadeqi
Volume 19, Issue 2 , January 0, Pages 41-60
Abstract
The eliminative materialism does not accept behavior explanation based on mental states and puts emphasis that human behavior should be explained just based nervous events. The supporter of this view, for the rejection of belief in mental states, call folk view which is against neuroscience. The following ...
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The eliminative materialism does not accept behavior explanation based on mental states and puts emphasis that human behavior should be explained just based nervous events. The supporter of this view, for the rejection of belief in mental states, call folk view which is against neuroscience. The following article, through the analysis of the epistemological basics of eliminative materialism, shown that this view is somehow an unreasonable monopoly of ontology. It will also be arguing that with defying the existence of mental state, not only there will be no space for psychology as a scientific and practical section, there is also no place for the key concepts of social sciences. Scientific psychology goes forward with assuming the existence of individuals in the social world of life and assumption which is the formation of psychology is scientific cannot interpreted in a physicalist way.Theaffirmative claim of this article is the fact that human nature can be understood deeply just through the interaction of psychology and neuroscience. Belief in immaterial mental states is not against neuroscience or other experiments sciences and definition based onimmaterial soul is an unmatchedand coherent ontological basis to defend scientific psychology.
Mohammad javad Nasr; mohammadali dibaji
Volume 19, Issue 2 , January 0, Pages 61-82
Abstract
The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other ...
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The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other is the voluntary one. According to him, humans share with other creatures the first movement, and just as other creatures like plants and animals, are subject to developmental intrinsic movement according to their existential capacity. There are stages of human intrinsic movement as well as emergencies. Unlike other beings, man has the privilege of following the stages of his intrinsic movement, which are the stages of animal and plant, and attaining the level of human intellect, by his own choice and will. Although he defines the real ultimate destination of man’s substantial movement as the union with the active intellect, given that substantial movement is voluntary, the ultimate destination will not be the same for all. The implication is that some, due to their ill will, will fail to reach the ultimate destination.
zari pishgar; morteza semnoon; seedmohammadesmaeil seedhashemy
Volume 19, Issue 2 , January 0, Pages 83-110
Abstract
The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the ...
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The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the start and end of his life and his internalized values, all can directly affect one’s choices which form his/her lifestyle. The critical stance of family in the world today highlights the necessity of introducing the Islamic lifestyle. Although there are various sources which deal with lifestyle from an Islamic point of view, the effective basic principles of Islamic family lifestyle have not received enough attention. To bridge the gap, the present study deals with the basic anthropological principles of family lifestyle. The research method adopted in the study is descriptive-analytical with a focus on several narrative texts and commentaries. The argument is that, considering the anthropological principles, the family lifestyle from the Islamic point of view differs greatly from the lifestyles emerging from the humanistic and non-religious thought systems.
Roohollah Fadaei; Reza Akbarian
Volume 19, Issue 2 , January 0, Pages 111-128
Abstract
The theory of the first ruler of the Virtuous City is one of the most important subjects of al-Farabi's political science. Using the method of text-oriented analytic interpretation, firstly, sixteen epistemic and non-epistemic characteristics of the first ruler are extracted; the most prominent of which ...
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The theory of the first ruler of the Virtuous City is one of the most important subjects of al-Farabi's political science. Using the method of text-oriented analytic interpretation, firstly, sixteen epistemic and non-epistemic characteristics of the first ruler are extracted; the most prominent of which are perfection of rational and imaginative faculties. In addition, the main responsibility of the first ruler, i.e. supplying the supreme happiness of the citizens, is explained through three minor duties: establishing the state, giving rise to the virtues and eliminating the vices, and resolving the problems of the state. Then, it is discussed that this theory is based on six foundations in al-Farabi's philosophical system, including human social innate disposition, theory of individual souls, concept of happiness, and status of active intellect, volition and religion(prophecy) in man's happiness. Finally, it is concluded that the theory of the first ruler, which is based on al-Farabi's philosophical foundations, enjoys internal coherence and is not in any sense imitative.
fatemeh vojdani
Volume 19, Issue 2 , January 0, Pages 129-152
Abstract
The creation of a new Islamic civilization as the ideal of the Islamic Republic of Iran is more taken into consideration in scientific circles in recent years. The interdisciplinary nature of "civilization research" also emphasizes the necessity of addressing this category from a variety of dimensions. ...
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The creation of a new Islamic civilization as the ideal of the Islamic Republic of Iran is more taken into consideration in scientific circles in recent years. The interdisciplinary nature of "civilization research" also emphasizes the necessity of addressing this category from a variety of dimensions. The Supreme Leader has emphasized on the component of "effective human capital training" in order to create a new Islamic civilization and recommended innovative and scholarly look at the formal education system and formulating the appropriate educational philosophy. The purpose of this research is, firstly, to explain the relationship between the educational philosophy of society and the modern Islamic civilization, and, second, to explain the ideal philosophy of education with civilizational approach (based on the Supreme Leader views). The research method is descriptive-analytical-deductive. First, by justifying the role of the educational system in: providing the human capital necessary for making civilization, developing the spiritual-ethical characteristics, institutionalizing the Islamic lifestyle, preparing for entry into higher education and producing science and technology, and nurturing the next generation of intellectual elites (for the production and promotion of intellect), which is needed for civilization making, justifies the relationship between philosophy of education and civilization. Then, the four components of the desired philosophy of education were formulated in the form of: fundamental and basic actions, education goals, educational approach and educational dimensions. Based on the findings, to fulfill the general goal of education (training the human capital of Islamic civilization), there are ten intermediate goals in eight dimensions: spiritual, psychological- personal, ethical, scientific, civic, cultural-political, physical, and professional-economic obtained. Finally, an appropriate educational approach was proposed, entitled "faithful effective human education".
