فهرست مطالب ملیحه صابری نجف ابادی

Avicenna and Maimonides are philosophers of religion, who were concerned about rational affirmation of their religious beliefs. Based on his Islamic view, Avicenna accepts bodily and spiritual resurrection, but has two different approaches to their acceptance. He accepts bodily resurrection not by argument but because of his faith in the Word of God, and proves spiritual resurrection by argument. He provides spiritual exoteric interpretation of resurrection and all its characteristics and attributes, and believes that pleasure and pain is eternal, belonging to the soul. It is the soul that experiences happiness or unhappiness after separating from body. The ultimate pleasure is looking at the essence of God and angels. In the same vein, Maimonides provides arguments to prove spiritual resurrection and believes in punishment and reward, and hereafter spiritual pleasure and pain. He holds that the ultimate pleasure is seeing Our Sheikh, interpreted as knowledge. The present paper seeks to compare these two philosophical views, one based on Islam and the other on Judaism.

Today, utilization of new motivating media in educational environment is more advantageous than the existing educational structures as the new audience does not tolerate propagandist messages anymore and prefers to discover it herself/himself .Therefore, cultural and religious topics could be transferred more efficiently to the audience, especially to children and teenagers through games in assistance with various interactive devices in diverse multimedia and in an exciting environment. In this case, the audience enters the area arranged with beautiful and moving games and interactive devices, touches them, plays with them and gets the result with no need of others’ help. Moreover, some various foods and customs could be prepared in that area based on Iranian cultural and religious taste and art. So, this culturewould be introduced to the audience. S/he could try them, experience them freely and might finally find them attractive. Perhaps, in this way, the audience could be driven to create a true image of Iranian culture and religion.The belief to mobility and freshness of Iranian culture, invites us to face with diversity, complicacy and change. In this article, besides studying active and discovery-basedtraining, some interactive tools for promoting Iranian-Islamic culture are introduced.

Textbook-oriented teaching is the first priority in educational programs, and university textbook has an undeniable role in teaching process, as well as in the realization of the educational goals, hence teaching quality in higher education is partly dependent on the quality of textbooks. In the universities of Iran, teaching Islamic philosophy is generally carried out through traditional methods and resources, and no modern textbook has yet been developed to meet the relevant needs of students. Islamic philosophy is one of the heavy courses in the field of Islamic Philosophy and Wisdom so that in some trends it includes up to 24 units. Certainly, compiling textbooks according to the requirements of the students will solve one of the problems of this academic field and increases its efficacy. While representing the problems of philosophy teaching in Iran, this article analyses the necessary criteria for Islamic philosophy text.

One of the important problems of Islamic philosophy is the demonstration of the substantiality of the soul. In spite of their agreement concerning the substantiality of the soul, Mulla Sadra and Ibn Sina have some basic disagreements in the interpretation and explanation of this principle. The extent of these disagreements has also stretched to some critical issues such the explanation of the soul, its changes, and its relationship with other faculties, which are the focus of this paper. According to Ibn Sina, possible beings consist of two analytic-rational components, that is, existence and quiddity. He also maintains that the source of the division of categories, under which substance and accident fall, is quiddity itself. The difference between substance and accident also lies in the fact that existence is substance by itself, and existence is accident through the other. Therefore, the soul is an immaterial substance that performs voluntary administrative acts and perceives universal affairs. It has some branches or faculties through which it carries out its acts. In this approach, the differences among human souls, from their highest to lowest levels, are rooted in accidents, and no change occurs in their substance. In Mulla Sadra’s view, too, accident has no independence before substance, thus it is a dependent truth enjoying an existence depending on the other. Nevertheless, based on the principle of the principiality of existence, the criterion for individuation is existence; an existence which underlies the individuation of a subject and is the referent for substance itself and a referent for all accidents. In other words, it is a single existence that is a referent for man with various accidents. The soul is a substance commensurate with existence and enjoys an essential and graded existence the accidents of which are considered to be the grades of this truth. The soul’s faculties are its modes and grades, and the perfections attained by the soul originate in its unity with perceptive forms.

It seems that taking advantage of the new media and inspiring learning atmospheres، as well as using teaching materials beyond the framework of the present materials are necessary in this constantly changing world. According to constructivism and discovery learning، as two of the most advanced theories of learning، students are not willing to tolerate axiomatic، receptive learning، and are eagerly looking for creating and discovering. Playing with interactive devices facilitates teaching abstract and logical concepts، creates an encouraging environment for all learners especially young learners، boosts creative and rational thinking، and develops reasoning and thinking as main the objectives of teaching philosophy for children. In addition to reviewing different learning theories، the present study focuses on constructivism as the most effective learning theory. Furthermore، it emphasizes the role of interactive learning in teaching philosophy to children and provides some samples of educational devices.

Psychology of religion, an interdisciplinary field that deals with both psychologyand religious studies, is a new knowledge that explains and describes religiousexperiences, insights, and behaviors from a psychological point of view. Thisknowledge goes back to 19th century and has been established in Anglo-American, German and French Traditions. The major figure of American tradition – that isbased on experientialism and application of objective samples and items andstatistical descriptions – is William James, the celebrated functionalist andpragmatist philosopher and psychologist, who analyses religious status from anexperiential and psychological point of view. While maintaining the decisiveassessment of thought or experience via calculation of their outcome and rate ofbenefit in life, he emphasizes two criteria as the most prominent and confidentresearch tools: adaptation to true postulates and principles, as well as relying on thesense of intuition. Dr. Masoud Azarbaijain’s precious book, Psychology of Religion inWilliam James’ View, introduces this influential American thinker. Whileintroducing some principles of the psychology of religion and James’ ideas, thisarticle tries to review and criticize this book.

Whereas Plato believes that the soul belongs to another world and defines it as an order different from the body, Aristotle whose opinion were more concentrated on the disquisition and state of real function of creatures of this world, had emphasizes on announcing his idea about the essence and nature of the creatures. Similarly, he had analyzed the living creatures in the soul definition and described it as the form of the body. Platonous believes, Soul is a part of an entire soul and factor of the triple Aghanim which its one side is faced to the territory of the Nous and the other side is tends to the material world and body, in the other world, it is the ring of the connection of the spiritual and material world. Ibn Sina's base of his religious beliefs for proving spiritual immortality of Soul in defines Soul as abstract and as the perfection of the body. The concepts proposed by Platonous and sages of ancient Persia about Soul, were the revelation for Suhrawardi, the Ishragh sect philosopher of the Islamic world to know it moral and the Anvare Modire phenomena and called as the light of Eshbbodies which is responsible for controlling the body. All mentioned philosophers faced to the some difficulties and paradoxes in the way of defining the relation of Soul with the body. Therefore, Mulla Sadra affected from previous thinkers and based on his vital innovations in existence precedes essence in a new way, which in addition of being true and strong, it is free of regarding problems.