دکتر احمد کریمی

The concept of "person" as a key concept in philosophy, law and ethics refers to beings who have moral dignity and fundamental rights. Characteristics such as consciousness, intelligence, self-awareness and the ability to communicate are the criteria for identifying a being as a "person". This concept is important in human rights and bioethics, especially in life and death issues such as abortion and infanticide. Clarifying different approaches about the concept of "person" can have profound effects on moral and legal decisions. While the use of this term is common in the West and it is the criterion of many moral and legal judgments, in Iran its moral dimensions have not yet been addressed and this gap necessitates a detailed investigation. This article examines two main approaches to the concept of "person" in bioethics: the gifted approach that emphasizes the inherent value of all human beings and the functional approach that considers only humans with certain characteristics to have moral dignity. The requirement of the functional approach is that all human beings do not have moral dignity and do not have equal rights.

Definition of "knowledge" is one of the most important and at the same time the most challenging problems in the history of "epistemology". Farabi -heavily influenced by Plato's epistemological system, especially in the treatises "Theaetetus", "Meno", "Republic", "Euthyphro" and "Phaedo"- considers the possible and desired knowledge as "certain knowledge" in the field of worldview and theoretical and non-evident propositions. His definition of "certain knowledge" or "logical certainty in its most specific sense" includes the four pillars of "firm, true and stable belief". Almost all Muslim philosophers, logicians and epistemologists, including the ancients, the late ones and the contemporaries, have embraced the above definition and made their efforts to confirm and complete it. Leaving out the term "truth", however, Avicenna apparently turned to present a "tripartite definition" of knowledge. Regarding the absence of the term "truth" in Avicenna's definition of "knowledge", two hypotheses can generally be imagined: renunciation and deviation, or his adherence to the celebrated definition. Researchers of philosophy and epistemology have accepted the second hypothesis and have proposed at least two interpretations and justifications in order to prove their claim. In their research and by accepting the second hypothesis, the authors have critically repudiated the arguments for other authors presenting a third and novel interpretation. Having cited four evidences from Avicenna's own works, the authors have vindicated the main claim (i.e. Avicenna's commitment and adherence to the Quadruple definition of Farabi and celebrated philosophers and the fact that Avicenna's omission of the term "truth" in the definition of knowledge is merely a matter of formality).

The discussion of the existence of common innate perceptions among humans, at the top of which is the belief in the existence of God, is one of the important topics among epistemologists. Through qualitative data analysis, this article tries to examine the natural perceptions in the thought of Mīrzā Mahdī Iṣfahānī and Leibniz and then discusses the issue of remembering or processing these perceptions. The findings of the research showed that both were of the opinion that humans have prior concepts from birth. Mīrzā Mahdī considers these perceptions to be actual and of the nature of emergency knowledge and introduces its place as the human heart and believes that they are to be forgotten. Therefore they need to be reminded. Citing narrative arguments, he enumerates various reminders, which this research considers them under the two categories: naturalistic reminders, such as reflection on divine signs and verses, difficulties and hardships, self-knowledge and self-preservation, and religious reminders such as Quran, dhikr (remembrance of God), the prophets and Ahl al-Bayt. According to Leibniz's theory of human constitution, it is inspired by the Christian teachings of divine illumination and God's face, and by dividing perceptual facts into two areas of reason and reality and by forming a system consisting of monads and a system of prior coordination, he considers the innate perceptions not as having the nature of knowledge, but of potential talents that become actual and explicit perception under an internal origin. Leibniz considers the actualizing factors of innate talent to be reflection or reflective perception, learning, and contemplation in sensations and creatures and the design governing them.

The temporal aspect of the doctrine of infallibility has been the point of contention between absolutists and opponents. This research compares the viewpoints of two commentators, one: Fakh razi (606 AH) who considers infallibility to be timeless, and the other: Ibn Sharafshah Hosseini (810 AH) who considers the scope of infallibility to be unquestionable. Ben Mayeh has tried to examine their point of view about the temporal side of infallibility in connection with related Quranic words: "sin" (Fath: 2), "Wizr" (Sharh: 2) and "delal" (Zuhi: 7). The findings showed that both commentators do not consider these words to be in conflict with infallibility And as a result, it is not possible to conclude from them the temporality of infallibility. However, Fakhr Razi emphasizes the notion of the temporality of infallibility which is based on Ash'ari biases and incorruptible news and tries not to deviate from his theological thought in this regard with different interpretations. Therefore, his methodological and semantic positions are not in harmony with his verbal point of view.

Empiricism in the contemporary era led to the growth of the materialistic approach in various fields. One of these areas was the interpretation of the Qur'an. Some Qur'anic scholars analyzed the occult concepts of the Qur'an influenced by the materialistic approach. One of the commentators who interpreted the Qur'an in such an atmosphere is Mohammad Taqi Shariati. Some people, citing some of his opinions, have said that he has interpreted the occult concepts of the Qur'an to material matters. Therefore, considering the intellectual and ideological challenges that this approach had in Islamic societies, especially in Iran, and also considering the fundamental role of occult concepts in human happiness, it requires us to have a correct understanding of those concepts. Therefore, it is necessary to evaluate Mohammad Taqi Shariati's view as an influential personality in the contemporary era. Therefore, the current research aims to investigate the concept of material approach to the occult concepts of the Quran based on the library method with a descriptive-analytical approach in modern interpretation. According to the findings of the research, the material adaptation is compatible with his epistemological, ontological and anthropological foundations, and from the interpretation aspect, too much in the scientific approach and scientific interpretation outside the code is considered one of the areas of the material approach to the occult concepts of the Qur'an. will be

The ontological proof of God's existence is a highly controversial argument sought after by Western philosophers and Islamic thinkers. To compare the discourse between the Western and Muslim perspectives, this research examines the initial coherent statements of Anselm and Naraghi, finding complete similarity in both propositions. The starting point of this argument is the concept of God as a being beyond which nothing greater or superior can be imagined, a premise accepted by Naraghi as well. The research seeks a common knowledge basis between these two thinkers, revealing similarities that demonstrate the existence of God as an inherent and unquestionable truth for both. Acknowledging this innate knowledge of God plays a crucial role in establishing the argument's premise. By neglecting the epistemological origin of this argument, certain challenges raised by individuals like Gunilo can be addressed and resolved.

Huduth Cosmological argument is one of the proofs of Divine existence, which mostly applied by theologians. Believing in the createdness of the universe, theologians support the argument, while philosophers reject it because they think that the universe is eternal. A prominent philosopher in the west tradition is William Craig, which put forward philosophical and natural arguments, some of them are new. On the other hand, the argument has well known opponents such as Wallace Mathson, Josh Dever, Quentin Persifor Smith and Russel which some philosophers followed them, rejecting Huduth argument through the sequence of causes, positivism, and the eternality of the universe. Examining the most important critiques on the minor premise of the Huduth argument by Western philosophers, this study, by critical analytical method, has shown that their arguments are not sufficient to prove their claim. Although it seems that Craig's arguments for the existence of the universe are not certain and he has used indefinite hypotheses, but considering his set of reasons and also using various arguments such as the arguments of Islamic thinkers can accumulatively justify the theory of createdness against rival theories.

"Faith", as one of the most important companions in human history, is a factor in creating homogeneous religious communities, but at the same time, with the emergence of interpretive disagreements, it becomes a cause of conflict among individuals. Even some of the greatest battles in history are the result of people rejecting their counterpart religious interpretations. By introducing an understanding of faith that considers it to be interpretable and states that different social, cultural, and even natural and historical circumstances and situations influence individual perceptions of faith, we can help increase tolerance and flexibility in society. The religious teachings of Islam, despite differences in individuals' capacities for accepting and expressing faith, have always encouraged brotherhood and forbade individuals from imposing heavier burdens on those with less capacity. By using Scriptural evidence, this article attempts to prove that faith is interpretable. Consequently, the article clarifies that, on the one hand, due to the "gradation of faith", there are multiple interpretations of it in society and, on the other hand, achieving the important principle of brotherhood will depend on understanding this aspect of faith and promoting individuals' flexibility and tolerance. It will allow individuals to live peacefully and empathically, free from violence.

Contrary to the traditional reading of the evolution theory that has a bottom-up view and introduces the human actions – including religious belief – as dominated by genes and memes, the new reading has a top-down viewpoint and gives in mechanisms in which the working manner of genes is controlled by the highest levels of life. One of these mechanisms is neuroplasticity. This study aimed at exploring and explaining the factors of the gradual intensification of volitional faith within the neurobiological conceptual framework and its comparison with the factors contributing to worshiping rituals – especially prayers – that come from the Quranic teachings. This comparative study is done through the descriptive-analytical method. The findings show that the existence of the three factors common in the worshipping rituals (as recommended by the Quran) and neurobiological learning, i.e., repetition, attention, and emotion, lead to neuroplasticity and gradual intensification of faith. This justifies the mental causality and supports a level of voluntarism in faith.

The relationship between the human reality and gender has been among the most challenging problems in the past few decades, solving which paves the way to answer many questions related to the women. With the advent of feminist activists to philosophical and theosophical discussions, this question got even more importance. Some people (such as liberal feminists) denied the feminine identity and opted for the equality of genders, while another group of feminists recognized the gender differences. Although this question has not been discussed in the egologistic and humanistic discussions of the theosophists and theologians of Isfahan Theological School, an analysis of their deep discussions on egologism can provide a negative or positive answer to this question. Adopting the descriptive-analytical method and inquiring about the most important egologistic discussions of Mir Damad, Mulla Sadra, Fayz Kashani, and Allameh Majlesi such as the contingency of ego, the relationship between ego and body, and the way ego manages body, this article aims at examining the status of gender in ego. It finally concludes that in the light of these scholars’ egologistic principles, the “genderedness of ego” is closer to reality. Moreover, it is found that ego cannot be free from gender attributes in its contingency, individuation, actualization, and manner of practice in this world.

The present study, by comparing the Bible (focusing on the book of Genesis and the Gospel of John) and the narrations in the Imamate books, examined the process of creation from the beginning to the establishment of human beings on the earth and described and analyzed the similarities and differences between the Bible and the Imamate narrations about the process of creation with a logical theoretical approach. In the article, topics such as the following have been studied: the beginning of creation, creation from non-existence, division of the world into the physical world and the rational world, the raw material of the physical world, the first being in the rational world, attention to the meaning of night and day, the time period of creation, the process of creation from the creation of heaven and earth, the sun and the moon to the creation of man. These issues are included in three sections and the article finally concludes that the Bible and the narrations contained in the Imamate books are common in topics such as the two stages of the process of creation, namely the rational world and the physical world, the six-day creation of the material world and the creation for a sacred purpose. However, there are some differences; first, in the view of the Imamate narrations, the position of the Divine Lordship is free from imperfections, secondly, although the book of Genesis and the Gospel of John seek to discuss the details of creation, on the contrary, the books of the Imamate narrations have dealt with this issue in more detail than the Bible.

Some commentators consider "expression" in meaning of the power of speech, some have suggested it as the expression of everything, the names of objects and creatures, and others have introduced it as the power of reason, and some have meant it as Holy Qur'an. Given the differences in the meaning of expression and lack of independent research in this regard, this article tries to analyze the correct meaning of "expression" in this verse. the opinion of those who consider "expression" in the meaning of speech seems correct. Because first meaning of expression that comes to mind in the context of the verses of first al-Rahman is speech. There is evidence in earlier literary, historical and narrative texts that expression is used in the meaning of speech. Also in the fourth verse of Ibrahim, explanation is attributed to language. On the other hand, Almighty God calls Qur'an an expression for the people, and since the nature of Qur'an at the time of revelation was nothing but the nature of speech and language, it becomes clear that the meaning of expression is speaking. On the other hand, the other meanings mentioned by commentators for expression are somehow related to language and speech.

The issue of war and peace is very important in any religion because choosing each of them as the main approach creates different results. Mennonite is a branch of the Protestant Christianity. The followers of this denomination are religious people who believe in Christ and his teachings and have a special belief in the field of peace. In this regard, they refer to certain sources and attribute certain characteristics to peace. Since their approach is not accepted in Shiite principles, it needs to be examined. Using the library-based method, the present paper first explains and then examines the Mennonite view of peace. Based on the research findings, the Mennonites, referring to the teachings of Jesus, believe in absolute peace and non-resistance and do not allow war even in order to defend the rights of the oppressed; whereas the Shiites consider this kind of peace to be an act of oppression. While introducing Islam as a religion of mercy, they consider resistance and defensive war against the aggressors necessary and accept a kind of peace that does suppress or weaken the oppressed of the world.

Understanding the logic governing the validation of a hadith depends on knowing the presuppositions and principles of each approach. The selection of Mahdavi narrations in the book of Muntakhab al-‘Athar fī Imam Al-Thānī ‘Ashar by Grand Ayatollah Sāfī, which is based on a holistic reading, involves not only Shiite but also Sunni narrations in the process of finding evidence and selecting the appropriate narrations. Since a correct understanding of the hadith thought system of the book allows for further evaluations, this study, concerning the lack of a design of the structure and network governing the selection of narrations in the book, tried through a thematic analysis to identify its presuppositions and theological foundations. Findings show that meta transmissonal validation of Mahdavi narrations in the book has important presuppositions such as the first principle of the invalidity of wāhid hadith (hadith with a single transmitter) in the theological doctrines, as well as the attention to the methodology of the early hadith scholars in the acquisition of hadiths (tahammul). Also, it relies on principles such as the Possibility Rule (Qā’ida Imkān). Accurate rereading and understanding of the criteria used by early scholars for jarh wa ta'dīl (endorsing or discarding transmitters), as well as paying attention to the book-oriented basis of the early Shiite scholars in evaluating hadith, lead to applying the innocence principle for the unknown narrators of early hadith sources. The frameworks and intellectual context of the hadith evidentialist approach of Muntakhab al-‘Athar have made the arrangement and validation of Mahdavi narrations to benefit from a systematic logic that, despite some considerations, has nothing to do with the hadith literalism, for it follows the defined standards.

With the advent of modernity, the crisis of meaning has gripped apocalyptic man. Considering the meaning of life to be mainly dependent on human autonomy and independence, the humanistic attitude denies religious values. Suffering in human life, on the other hand, has been a haven for claims such as the world is absurd, that life is meaningless, and even atheism. regarding that the promised government is the fulfillment of God's will and God's promise to all previous nations, the question arises as to what is the meaning of life in the age of Imam Mahdi and what are the components which distinguish it from  divine government in another ages. Findings showed that the religious meaning of life in that era,  compared to other historical periods of religious rule, has a quantitative and qualitative growth of all characteristics and prooduces epistemological, sociological, cosmological and psychological evolution that result in the connection of human existence with the Imam. Networks of partial ends produce the ultimate meaning in a meaningful process, and the meaning of life stems from the existence of a superior human being, the question "What is meaning?"  will be replaced by "Who is the meaning?", and by providing meaningful existential indicators, the good life (Hayaat tayyiba) is realized in recoursing to and connection with the Imam in the Mahdavi government.

Focusing on the will to power and reach the superman, Nietzsche's moral thought despises any system based on human humiliation, and introduces Christianity for promoting the morality of slavery, as the morality of the weak, which its emphasis on the original sin and inherent pollution of man kills the spirit of will and power and self-esteem in people. Applying a phenomenological method, this research has tried to find the Islamic teachings which drew Nietzsche's attention and to explore the consistency of his intellectual system with those teachings. According to him, Islam is a religion that recognizes the passion, will, selectivity, and authenticity of man and has an honest understanding of human nature, and a positive and realistic view of the world that is in line with Nietzsche's philosophy and especially the idea of ​​the will to power. Moreover, the theory of perspectivism has contributed to a pluralistic understanding of religions, and the adaptation of some Islamic teachings to parts of his philosophical apparatus has provided him with a positive view of Islam. Paying attention to the realm of the heart and emotion in the mystical wisdom of Islam has also been consistent with its principles in the critique of modern reason.

In this article, we try to study Clark Pinnock’s point of view in explaining the methodological foundations of the Open Theism Theory with a descriptive-analytical method so that we can have a fair critique of the strengths and weaknesses of this theory while also understanding it correctly. Pinnock can be considered one of the most important theorists and founders of Open Theism. In his view, Open Theism is one of the theological-philosophical theories that have emerged in the critique of the teachings of traditional Christian theology and consider its claims to be logically and narratively contradictory. Pinnock believes that open theists (unlike traditional theists) sanctify God as acknowledged in the Bible and that some of the attributes of God in traditional theology should be revised and modified based on the text of the Bible. They believe that God is the God of the Bible; someone who is truly connected to the world, a relationship that requires the most mobility, not immobility. In this view, God is portrayed as a triune relationship-oriented truth, which seeks romantic relationships with human beings and thereby grants them true freedom. Finally, since open theists believe that theology should be understood by the people of the present age, a better explanation of theology depends on reliance on modern philosophy (rather than ancient philosophy) and its effects. In modern philosophy (considering the idea that the truth of things does not appear to man), method and methodology have become very important. In general, methodology is the knowledge that recognizes “how to go” and the fundamental methodology reveals the hidden principles of each theory and creates the basis for its basic critique. Of course, the purpose of this article is specifically to examine the “basics” of Pinnacle’s method, not his “method.” In fact, the report presented by his method is a platform for examining the basics. From the author’s point of view, most of the mistakes that have been made in traditional theology are also reflected in Open Theism; leading in another way! That is to say, most of the objections that Pinnock made to traditional theologians also apply to him. For example, why is it bad to be influenced by (ancient) Greek philosophy, but Open Theism’s claims can be influenced by modern philosophy? Do ancient philosophy and modern philosophy have precise and acceptable boundaries at all? On what basis do open theists claim that modern philosophy is more acceptable to modern people than ancient philosophy? Can mere simultaneity justify it? If we take as a basis the claim of open theists – that every thought comes “from somewhere” and that no thought is pristine – the encounter of open theists with the text of the Bible is also done with the presuppositions of modern philosophy, and their pivotal mindset has influenced their understanding of the Bible. How can one be sure that the path taken by theology is more correct than the path taken by its predecessors? Since a better understanding of each theory is gained by reflecting on its foundations, in this article we intend to examine the methodological foundations of Open Theism by looking at the book Most Moved Mover. In general, from Pinnock’s point of view, the method of open theism can be based on the three main bases of the critical study of the interpretation of traditional theologians, return to the Bible and overcoming Hellenism, and attention to modern philosophy, which we will describe and critique.

The teachings of Shi’i Mahdism (Mahdaviat) and its micro-teaching, which arise from the text of the Qur'an and Islamic hadith, have been confronted with various readings and understandings throughout the history of occultation (Ghayba). This research using the method of content analysis, investigated the Mahdavi works of one of the contemporary Mahdi scholars, Grand Ayatollah Lotfollah Safi Golpayegani. The system of Mahdavi doctrine in his intellectual system has been formed with a rational approach to faith, and based on monotheism. While some Sunni and exaggerated (Ghali) readings of Imamate and Mahdism (Mahdaviat) seek to distort this doctrine, Ayatollah Safi Golpayegani believes the demarcation between the Creator and the creature is necessary. By rejecting Marxist and liberal readings from Mahdavi teachings such as justice and expectation, this great Islamic scholar has provided a reading of Imamate and Mahdaviat, based on preservation of Islamic traditional heritage along with rationality and coherence. His emphasis on the knowledge of God's authority ( Hujaat Allah) and the dependence of the world on the Imam of the time ( Imam Zaman) shows the position of the Imam in the thought of the Shiite man and the importance of establishing an effective existential relationship between the Imam and his followers (Mammum).  The findings of this study showed that the theological thought of Ayatollah Safi Golpayegani has been able to establish the foundation of applied theology and the theology of salvation on the faith in  Mahdism by turning to the existential human concerns; Define the components of hope, meaning, and integration of Mahdavi society in the connection of the waiting man (Muntazir) with the authority (Hujjah or Imam), and recall the role of the waiting people in the age of appearance (Zohour) and use the teachings of Imamate and Mahdaviat to recreate the identity of the waiting man and the waiting society in the age of occultation (Ghayba).

A benevolent conception of insatiable pleasures as instances of happiness, on the one hand, and anti-hedonism as the only way of happiness, on the other, have always been two controversial sides of human interactions with pleasure. In pursuit of an answer to the question of the role played by pleasures in human virtue and happiness, this research deals with the nature and place of pleasure and its relation with virtue and happiness in the view of Seneca the Stoic and Imam Khomeini. Seneca believes value and goo in themselves can only be found in virtue, and happiness consists in the virtue of knowing the true nature of things, of the fact that events are outside of the scope of our wills, and then acting upon this insight and the satisfaction thus obtained. Imam Khomeini sees the good to consist in happiness resulting from rational and theological virtues. Both intellectuals considered psychological hedonism, but they went on different paths: Seneca adopts an anti-hedonistic position, taking pleasure-seeking to be fundamentally blameworthy, such that even the little good in it should be condoned but Imam Khomeini’s semi-hedonistic theory accounts for virtue in terms of the resulting rational pleasure. In this research, we find that neither of the two views can totally reject the role of pleasure, although they both consider virtue as a value. The instrumental value of pleasure has been extensively noticed, and Stoics have also admitted the necessity of desires affecting self-protection, and have paradoxically claimed that the result of achieving virtues is the peace of mind, which is very close to the notion of pleasure.