فهرست مطالب علی علم الهدی

Moral relativism is considered as one of the most important obstacles to rely on global ethics as a prerequisite for the peaceful coexistence of followers of religions. According to relativists, moral absolutism is a good platform for promoting violence and intolerance. This article seeks to analyze the claims of relativism and moral absolutism and to determine the relationship between each and the principle of orbit. In this article, while distinguishing between cultural relativism and moral relativity, it is shown that cultural relativism will not be an obstacle to the realization of global ethics; Because by recognizing it and at the same time believing in moral absolutism, the necessary ground can be provided for the realization of global ethics. By accepting the principle of cultural relativity, it is possible to emphasize some common principles between different cultures - while preserving cultural diversity - one of the most prominent of which is the "golden rule". This study claims that global ethics as well as the peaceful coexistence of religions can be achieved based on the framework of moral commonalities, including the "golden rule", because the closeness of religious people passes through the lens of morality - not ideological commonalities. In the end, it is suggested that the coexistence between religions be pursued by finding moral commonalities - instead of common ideological ones.

The purpose of this research is to investigate and analyze the four characteristics of the authentic leadership in Quran based on the implications of the story of Moses.

In this research, using library and software tools and software, with an analytical comparative method characteristic: four self-awareness, balanced processing, internal conscience and transparency of the relationship in the style of ' authentic leadership' and 'Imam Moses'(AS) Has been studied.

The findings indicated that the main hypothesis of research; The ability to suit and improve the style of Hazrat Moses against the axis of the analysis of the four characteristics for the present age.

The author of the survey conclude that the authentic leadership style in the leadership of Moses is based on the style of the authentic leadership from the perspective of Western thinkers, based on the principles and principles of multiplicity, in addition to comprehensiveness, it also has the ability to run and work.

In Heidegger's philosophy, human being is known as an individual who encounter the reality of life directly in life experiece and existence concept and realizes absurdity and nullity of his existence. Concerning his limitation in time and death and considering his freedom and or option authority, he is able to choose a goal and or select pure life with release of self-alienation. All parts of Nahj-ul-Balagha, discuss human reality, his capacities and abilities and it conducts into educative self-alienation and sanity so, it recommends self-scrutiny and virtue in choosing the best way of life to go through happiness. This article aims to declare self-alienation in Nahj-ul-Balagha with respect to Heidegger's approach in a librrary and conseptual manner.

Discussion on Divine word has an extremely significant impact on the individual and social lives of believers as they originate from a Divine source. The present article aims to investigate Divine word from Ashatrites’ point of view. To this end, following introductory notes, the Asharites’ views on divine word, the nature of God, eternity, non-verbality, the one existent as distinct from knowledge and will are delineated with adequate reasons. In their narrative reasoning, the Asharites have drawn on the surface meaning of the verses of the holy Quran and in their intellectual reasoning, they have made an attempt to use the methods of division and allegories in their reasoning. The critique of their views has focused on their foundational reasons case by case. The conclusion is that their views on divine word are successive and interdependent. In other words, they moved from attributing concreteness to divine words to reach eternal word and spiritual word and to other divine characteristics. Consequently, by the revocation of the initial principle, other subsequent principles are successively revoked. In addition, their intellectual and narrative reasoning is poor and short of supporting their claims. Above all, the theory of spiritual word and its consequences which are opposing to the Muslims’ accepted principles lead to the denial of revelation and to the degradation of the divine word to human word.

Philosophy of language is one of the important issuse in philosophical researches and religiouse language is one of the important issues in religiouse philosophy. Variouse theories in religiouse language devide in to two parts: cognative and non- cognative theories. Allameh Tabatabaies theory in religiouse language is known as a cognative languge as researching in his works. Specially his great interpretation Al- mizan. Because he know all of the religiouse propositions as cognative. He analysis his theory in religiouse language as for Motealieh philosophys principles (such as reality) also real paraphrase. As for this principles, he belived that meanings of Gods names and attributes is such as meanings of creatures names, but with comparative differance.Of course, in another position he get on to the "proving without any smilile" as for mind limitation in negation of end and fault from God and Gods cognition.
But he dont know its requisite of negative theology, even he belive must attach this meaning to God but, know this meanings areot without fault. we can point from requisite his theory to the humanity God and also negative of non- cognative theorise.t

Ideology is subject-matter in various fields of humanities including philosophy, sociology, political sciences, and religious studies. This inquiry is intended to explore ideology in the thought of Shariati and Soroush aims to give responses to following questions: what is meant by ideology in above-mentioned arenas. To which of them does each of these thinkers belong? Has Soroush taken a proper approach in his critique on Shariati? The findings of present paper show that philosophy holds ideology as a wrong experimental foundation for thoughts and awareness and sociology regards it be proper basis for social fact. Neglecting the meaning extent of ideology, Soroush has given an instrumental role and selectivity to ideology and negated all ideologies and criticized Shariati’s thoughts whereas the latter considers ideology as expressing a social fact and thus gives it a dynamic role and driving force, which due to the element of ejtehad (methodic independent thought in religious matters) can avoid dogmatism and static mind. Although Shariati has committed in determining the concept and reality of ideology, he regards it as necessary element for all human societies throughout the ages so much so that he considers the end of ideologies as echo of the conspiracies made by dominant systems of rule

As a Golden Law, Kant’s “Categorical” is a concept which is rooted in the history of human thought. This principle which has the most important role in regulating the social relations in the world’s nations and its traces can be found in all religious and humane schools and branches, is stated and explained by Kant in a short sentence: “Always follow a rule that you will it to be a general law”. This rule underpins an important ethical school which is known as “Obligationism”. Although this school has attracted many scholars of ethics philosophy, there are also many critiques against it. This article aims to study and analyze “the critique of maximal categorical” in such school with regard to Islamic ethics in order to show that the attempts of those who have tried to prove the compatibility of this rule with Islamic ethics are in vain and lead to no result.