رستم شامحمدی

Charles Hartshorne (1897-2000), who was the most Process philosopher-theologian after Whitehead (1861-1947),believed that the traditional theism emphasizes on the transcendent, which prevents the creation of a two-way relationship between God and the world. For this reason, Hartshorne proposes a model in which God has two poles: abstract and non-abstract or real. The abstract pole is absolute and immutable and the real pole is relative, in motion and changeable. God is connected with the world through his real pole, or in other words, he contains the world. This attitude led to the approach of "Panentheism " in theology. Present paper on the basis of analytical–critical method, in the first step, gives an analysis of  Panentheism; In the second step, extracts its characteristics from Hartshorne's works. In the third step this article examines dipolar theism as the main basis of panentheism; and in the final step, discusses two questions: can panentheism be a suitable alternative to traditional theism? Can this approach be considered another form of pantheism on the presence of God in the world? Panentheism has resulted in consequences such as God and His knowledge are affected by temporal processes, the changeability of God's perfection, God's being influenced by creatures, and that God  does not have absolute power. For these consequences, Panentheism, with a special emphasis on the changeability of God, not only is not an attractive alternative to classical theism but also cannot be defended  or accepted by Classical theists. Also, since in Hartshorne's cosmological system, God and creatures are recognized as distinct identities from each other, panentheism is distinguished from pantheism in which God and the world are the same

The present paper based on a descriptive-analytical research method, tries to survey the place of time in Dariush Shaygan's intellectual system, especially its appearanceand emergence in the realm of traditional and modern culture, poetry, painting, architecture and novel. The results show that he considers time to be the central signifier or core of culture. This central core in traditional Oriental cultures is mythical time and in modern Western culture is linear time. With a deep attachment which has to the mythical time and its manifestations, he tries to find it by digging into various thoughts. According to Shaygan, although with the advent of modernity in Western culture, the mythical time was abolished and replaced by linear time, but at the end of the twentieth century, following the electronic revolution, linear time gave it’s place to the global present time which has great affinity with mythical time. Of course, their ontological differences should not be disregarded. Eventually, this effort of Shaygan leads him to the novel, and he finds the time of the early myths in Marcel Proust's novel In Search of Lost Time.

AbstractThe idea of "evolution based on natural selection" was introduced by Charles Darwin in the second half of the nineteenth century, it did not remain only in the field of biology and had a profound effect on the understanding of humanities and social scientists of the subjects they studied. Psychology and literary criticism were among the teachings that were influenced by this theory in terms of insight and method, and founded literary Darwinism. Literary Darwinism claims that literary behaviors are rooted in mankind evolved nature. Of course, sometimes the term "evolutionary critique" has replaced "literary Darwinism" and been used instead.In this article, we have tried to present a report on the influence of literature and literary criticism on the theory of evolution and show that evolutionary literary criticism seeks to identify basic and common human needs such as: sexual attractiveness, childbearing, social status and Like them. Therefore, based on evolutionary psychology and biology, while presenting a new reading of literary texts, to explore the human characters represented in literature. After introducing this approach to the literary text, using a descriptive-analytical method, one of the most popular contemporary Iranian novels (Bamdad Khomar) written by Fataneh Haj Seyed Javadi has been Evolutionary Criticism examined. We have come to the conclusion that literary evolutionary critique, Has the capacity to represent the biological content of fiction texts, it depicts human nature well through the analysis of these types of texts.

Alfred North Whitehead believes that in all philosophical systems there is an ultimate which is their foundation. In his philosophy of organism which becoming and process have primacy, “this ultimate is termed creativity”. But when we search for this subject in his works, we see in spite of its important, he did not explain his intention clearly and in detail. By considering importance of this subject, present paper tries to first, describe and analyze creativity as an ultimate and clarify its characteristics. Second, criticize pluralistic and monistic interpretations of creativity and it was provided another interpretation which based on unity in plurality. Third, to consider relation between God and creativity in Whitehead’s works, especially in Process and reality, to show that Whitehead’s reading of God in framework of his Philosophy demands that although Creativity is distinct from God, they are interconnected. Fourth, it was revealed some implications and consequents of distinction between God and creativity and then on the basis of distinction between cosmological Creativity and ontological creativity was shown that Whiteheadian creativity is mainly cosmological which can only work as explanation of becoming and process of nature not of ontological origin of actual entities.

Today, religious naturalism is one of the prominent approaches in contemporary philosophical theology, from which various readings have been presented. The religious naturalism based on dynamic theology, which is rooted in Whitehead's dynamic philosophy and is a prominent representative of Anne Griffin, has a very important position, because she tries to overcome maximal naturalism on the other hand, and overcoming religious supernaturalism, on the other hand, will introduce a new plan that is compatible with the conditions of the postmodern world. This article aims to firstly show how Griffin arrived at this theological plan or model. Secondly, to clarify the most important characteristics of this theological approach in comparison with religious supernaturalism and maximal naturalism. Thirdly, with a critical view, show that although this approach has been successful in terms of compatibility with postmodern science, it faces challenges such as neglecting essentially religious teachings, especially revelation and scriptures, inconsistency in understanding the existence of God in terms of Presence of supernatural elements, and conflict with moderate or critical rationality. In addition to these, compared to the model derived from Sadra's philosophy, it cannot provide a convincing explanation of the relationship between God and the world and God's agency that will gain general acceptance.

Attention to the types and levels of intellect as different tools of cognition in philosophy and mysticism has been proposed for centuries. In the meantime, Rumi has emphasized the position and importance of intellect and the distinction of its types. Carefully in Masnavi it can be seen that the partial and general intellect bears a striking resemblance to the primary and secondary reflection proposed by the French philosopher Gabriel Marcel. The present study has been done in a descriptive-comparative manner and the And the results show that Rumi and Marcel, through two different perspectives, the first mystical and the second philosophical, have realized that transcendental truths can be obtained through experience and intuition, and these issues are not solvable issues; They have to be confronted and they are ultimately astonishing. There are also two types of divisions for knowledge, moral effects and results, which of course Marcel's goal is the same moral and spiritual functions, but for Rumi the goal is to reach and join the truth, and moral action in the path of knowledge to the transcendent is a means to achieve this truth. Is. In these divisions, Rumi and Marcel criticize philosophers for their use of material means to understand the transcendental; However, regarding the transcendental affairs, Rumi believes that in the path of the path, one should resort to an old man to reach knowledge; But such a problem is not found in the thought of Marcel, the philosopher.

The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm of early thought; rather, it must be acknowledged that it must be considered in the realm of a secondary thought. In Marcel's view, too, the secret of love belongs to the realm of "being," not to the realm of "having." In this article, in a descriptive-analytical way, we have tried to express the general lines of his thought in this regard and its epistemological implications from the perspective of human relations and acceptance of the existence of others in the romantic network between human beings and acceptance of the existence of a transcendent being in supernatural love. Let us also discuss the negation of skepticism and the proof of the existence of the world and the abandonment of Descartes' belief in subjectivity and subjectivism.

This paper attempts to show that Process theology's solution for departure from conflict between science and religion, which is minimal naturalism and based on panentheism, theory of apprehension and panexperientialism, suffers from some problems. They are complexity of the relation between God and the world, having the same level of science and religion, denial of supernaturalism, minimization of God's function in the nature, etc. Such problems indicate that the acceptance of such a solution is particularly suspected by followers of monotheistic religions. Now, can we find a model in which minimal naturalism (with emphasis on nature as process and evolution) is reconciled with moderate supernaturalism (with emphasis on God's comprehensive presence in the world)? Such model can fulfill both the concern of scientific community and religious community. This paper shows that we can attain such a model in Mulla Sara's transcendent theosophy which is based on his cosmological, theological and epistemological framework.

Griffin's divine justice theory is very important among of divine justice theories as attempt to offering of adequate proofs on intelligibility of believe to God and admission of evil at the same time. This article first indicate to Dynamic worldview, kinds of evil, the principles of Griffin's divine justice theory like creativity, encouraging power of God, navigation of creation ex nihilo and law of correlation between power and value. Then analyze relation God and evil on this theory that lead to important elements of dynamic divine justice like admission of real or arbitrary evil, encouraging power of God and as God cant overcome evils unilaterally. Author criticize Griffin's theory: perhaps Griffin's conception can response to atheist that reject God by evil, but that have serious defects like irreparable of occurrence of evil, concomitance correlation between God's availing of Omnipotent and exertion that on world, captured of reductionism, display conception of God that believers of revealed religion or theists arent suitable to worship.

Lynne Rudder Baker wants to reconcile the doctrine of resurrection in Christianity with materialism. He claims that we can present proper philosophical and theological explanation of the manner of the life after death on the basis of theory of constitution as a physical approach. Lynne Rudder Baker، Instead of philosophically explaining how mental life is related to the other-worldly body، asserts theologically that the resurrection is the miraculous act of God. One of the consequences of the theory of constitution is that numerical identity of physical and other-worldly body is not important. But it seems that it will not be possible to explain possibility of life after death، unless we take the identity of physical and other-worldly body to be granted. Because human being is composed of soul and body and they are related to each other necessarily rather than contingently. In terms of comparison، we can say that Mūllā Sadrā explains the identity of mundane person and the other-worldly one by the theory of the unity of soul (while accepting the variety of bodies)، that is، the human soul determines the matter in every phase and، in terms of the principle of substantial motion، the corporeal and other-worldly body are two aspects of a hierarchical reality.

Religion, as an important pillar of human life, has been studied from different perspectives, e.g. sociological, anthropological and etc. In this respect, the thoughts and viewpoints of great classic sociologists such as August Comet, Karl Marx, Émile Durkheim and Herbert Spencer and also other scholars such as Clifford Geertz (the great contemporary anthropologist) were curial elements in forming and developing the religious sociology and anthropology. The present paper tries to analyze the viewpoints of Émile Durkheim and Clifford Geertz on religion. So we firstly deal with the definition of religion and its origin and function and finally we compare their views on these subjects.

This paper intends to provide an analysis of Whitehead’s view of substance in its traditional or Aristotelian sense based on his process cosmological principles. According to this analysis, he sees the roots of modern scientific materialism in Aristotelian substance and, following this, replaces the concept of substance with the concept of actual being within the framework of his own philosophy. The important point is that this does not mean his total rejection of substance. In fact, we can say that, on the one hand, Whitehead has a negative view of substance in the sense that he sees it inconsistent with his own cosmological principles from an ontological point of view and rejects it. On the other hand, he has a positive view of substance and considers it useful for common purposes of life in linguistic and practical respects. Therefore, it is concluded that, although Whitehead has seriously criticized Aristotelian substance and even substituted it with another concept, he has not totally rejected it.

For analyzing the issue of coincidence of immanence with transcendence in Whitehead’s process philosophy, the present paper attempts at the beginning to show that in this process system, especially in the framework of inclusive and comprehensive categories, entities should be interweave and have organic interrelation; because all the actual entities have reaction against each other. So the prerequisite of permanent reactional relation of the world and its transformation into a web is a mutual interaction between God and world. According to mutual interaction of God and world, in second step we try to extract the metaphysical basics of compatibility between immanence and transcendence in process philosophy. In the third step we deal with quality and circumstances of coincidence of immanence and transcendence in God and world; i.e. how God and world, from one hand, are caused transcendence and, from the other hand, immanent in each other.. ..

The present paper, first and foremost, is an attempt towards presenting reasons for the inseparable existing of God in Whitehead’s cosmology, considering the basis of Whitehead’s Process Cosmology, view of organist, world as process, interrelated of all entities, bipolarity of entities, theory of prehension, interaction of all the creatures. The second step taken here considers analyzing Whitehead’s interpretation, in which he introduces God as an actual entity being subject to the categories of this process cosmology. The third step taken in the paper, considering Whitehead’s organist view, is an attempt to analyze the mutual interaction of God and universe and their bilateral impact on one another. The last step taken focuses on Whitehead’s fundamental claim that” God as an actual entity is not an exception to the other entities, but subject to the categories of process cosmology”. Therefore, this part of the article analyzes this claim and presents criticisms and challenges dealing with it.