mojtaba ghorbani; Ahmad ghaffari gharebagh
Volume 19, Issue 3 , January 0, Pages 1-16
Abstract
In one classification, all of the sciences are divided into instrumental and original. Sciences such as logic, the principles of jurisprudence and algebra are classified as instrumental sciences, and other sciences such as philosophy, jurisprudence and arithmetic as the original ones. Instrumentality ...
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In one classification, all of the sciences are divided into instrumental and original. Sciences such as logic, the principles of jurisprudence and algebra are classified as instrumental sciences, and other sciences such as philosophy, jurisprudence and arithmetic as the original ones. Instrumentality and originality are two terms that are in fact not defined clearly. To understand the criterion which distinguishes these two sciences, one must rely on the common sense of the scientologists of the two terms. Different sciences have a cooperative relationship with each other and in solving the issues of one science other sciences are involved; however, the use of one science in another cannot be regarded as a criterion of instrumentality of that science. Also, personal aims of the creators and users of the sciences cannot be a true criterion for this categorization. In the present article, by rejecting personal opinion and relativity, a general criterion for a science to be instrumental is presented. The main benefit of a science because of which the wise agree on its necessity in the body of human knowledge can be a criterion for this classification. In this article, the science of logic as an instrumental science has been the focus of discussion, although the criteria presented has nothing to do with logic.
sayyed mohammad hosain naghibi; addollah nasri
Volume 19, Issue 3 , January 0, Pages 17-38
Abstract
There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, ...
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There are two steps in the process of sensory perception: the sensory organ’s sense-impression and the soul’s perception. The first step is materialistic and the second one abstract. According to the union of the body and soul, the soul apprehends the sensory organs’ sense impressions, and the soul’s apprehension is considered knowledge by presence. Some commentators of transcendent theosophy, like Allameh Tabatabai and Shahid Motahhari, support this viewpoint. From their point of view, the ability to explain the cause of sensory errors is an epistemological inseparable part of this theory. It is also an epistemic foundation upon which indirect realism theory can be defended in relation to the subject matter of sensory perception, as advocated by great scholars of Islamic theosophy. The acceptance of the knowledge by presence as belonging to the sensory organs’ sense perceptions is compatible with the concept of acquired knowledge. Ibn Sina and Mulla Sadra believe in acquired knowledge, while Suhrawardi and Sabzevari believe in knowledge by presence. According to the latter view, the soul finds its self outside, so the mismatch of perception with the outside is not conceivable, while in the encounter of sense organs with the outside, in some cases a form which is incompatible with reality presents itself to the soul. Thus one cannot imagine the presence of sensory perception.
seedhasan bathayi; leila kheidani
Volume 19, Issue 3 , January 0, Pages 39-64
Abstract
The concept of free-will is an important and old philosophical issue that most religions have paid attention to, and philosophers of religion have contemplated on the issue adopting a new perspective. The present article is an attempt to present, review and criticize Leibniz’s view, and tries to ...
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The concept of free-will is an important and old philosophical issue that most religions have paid attention to, and philosophers of religion have contemplated on the issue adopting a new perspective. The present article is an attempt to present, review and criticize Leibniz’s view, and tries to answer the question whether, in Leibnitz philosophical system, man has free will or whether it is a sort of Spinosian practical necessity that govern it? Leibniz, in order not to renounce man’s free-will, divides necessity into two types: the supernatural necessity (geometrical) and the moral necessity. God is qualified with the attribute of goodness and so, in the creation of creatures, He will observe the ideal of perfection, and the necessity of this consideration is the power of choice. Creatures are only conditioned by necessity, and the necessity is not inherent to them, and this positive necessity stablishes their authority. Allameh Tabatabaii also considers free-will as an instinctive phenomenon and states that the rule of the necessity of an object not available does not contradict free-will.
javad ayar; mehdi monfared
Volume 19, Issue 3 , January 0, Pages 65-86
Abstract
Original Sin instruction is one of the fundamental pillar of polusian interpretation of Christianity that besides the justification of salvation instruction, confirms the divinity of Jesus. Indeed, Sin, salvation or grace and Christ divinity have necessary and profound relation together that denial or ...
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Original Sin instruction is one of the fundamental pillar of polusian interpretation of Christianity that besides the justification of salvation instruction, confirms the divinity of Jesus. Indeed, Sin, salvation or grace and Christ divinity have necessary and profound relation together that denial or repudiate one of them accost to problem drastic the transcendental system of polus. Hence the theologians and philosophers of Christianity like: Saint Augustinus, saint Anselm and Odo for better apprehension and understanding the sin instruction and defence against opinions of critics, besides preservation the frame of whatever Polus expressed in the Gospels book in his epistle, they proceeds to describe, commentary and philosophical justification of this problem. Through his inheritance Augustine and Anselm, by relying on human nature and Odo, is trying through the ratio of their species, attempts to give a better explanation of the original sin, but none of them seems to be able to provide a dependable justification in this regard. This article intends to analyze his opinions. Christianity, original sin, Polus, Augustinus, Anselm, Odo.
marzieh Mohases; Hale Badindeh
Volume 19, Issue 3 , January 0, Pages 87-110
Abstract
The discourse of religious thought in recent decades has been influenced by various religious developments. The design of these topics of thought has created challenges in both social and political arenas. Contemporary anti-sunnah is a contemporary trend that seeks to curtail the traditions of religiosity, ...
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The discourse of religious thought in recent decades has been influenced by various religious developments. The design of these topics of thought has created challenges in both social and political arenas. Contemporary anti-sunnah is a contemporary trend that seeks to curtail the traditions of religiosity, and the upgrading of religion by dressing it out of the traditional teachings of the religion is the cause of the advocates of this trend. This research, based on the descriptive-analytical method, criticizes the approach of Mohammad Shahrur as one of the activists of the above-mentioned stream. Through the separation of the concept of "messenger" and "prophet", the incitement of the inhumanity of the traditional tradition, as well as the declaration of the unity of the Prophetic tradition with human traditions, emphasizes the necessity of a historical reading of the Sunnah, and thus renders unwarranted beliefs in the traditional tradition. And conveys the validity of the doctrines of narrativity as well as the adequacy of the traditional laws in the area of the Sunnah. Among the implications of this approach to Imāmī's thoughts, one can point out the incompatibility with the nature of tradition, the incompatibility with the nature of the infallibility and the fallacy of the tradition of tradition.
horan akbarzadeh; fateme asadi
Volume 19, Issue 3 , January 0, Pages 111-134
Abstract
The issue of how human body is rebuilt in the hereafter has always been a challenging and important topic among the followers of the heavenly religions, theologians and faithful philosophers. The present study is aimed to provide a philosophical and theological explanation of the hadith known as the ...
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The issue of how human body is rebuilt in the hereafter has always been a challenging and important topic among the followers of the heavenly religions, theologians and faithful philosophers. The present study is aimed to provide a philosophical and theological explanation of the hadith known as the tail bone which means the decomposition of human body after death except the tail bone (the last vertebra of the spine). It is from this body part that the human body comes into being. In order to deal with one piece of the puzzle of physical resurrection, which is body reconstruction in the hereafter, we have adopted the method of library research to study the theologians’ opinions such as Khaje Nasir al-Din Tusi, al-Ghazali and others. The results of the study indicate the acceptance of the literal meaning of the narrative or the resurrection of the elemental body by the Muslim theologians, the rejection of the literal meaning of the narrative by philosophers such as Ibn Sina, and the interpretation of the narrative and the focus on its true meaning by Mulla Sadra. All of these opinions have a strong connection to the framework of mind of the philosophers who proposed them.
