فهرست مطالب hashem qorbani

Ignorance and dogmatism have always existed in various historical periods of epistemological disciplines and revealed their faces in their opposition to knowledge. Ignorance appears through separation from the necessities of knowledge. The spread of ignorance in the culture of social relationships threatens the place of scientific resources and epistemological cradles. Through breaking the idols of ignorance, Mullā Ṣadrā writes about the objective manifestations of such idols in society. He believes that the promotion of social relationships demands the creation of cradles for knowledge, and any kind of ignorance in this regard will result in the dominance of epistemological inefficiency. Through a semantic analysis of ignorance, Mullā Ṣadrā talks about one of its most obvious manifestations, which is dogmatism. He maintains that moral norms and epistemological necessities fade away in a dogmatism rooted in ignorance. The criticism of ignorance and reproach of ignorants in Mullā Ṣadrā’s portrayal of this phenomenon is manifested based on four elements: 1) lack of verification of mental understanding in conformity to reality, 2) lack of derivation of comparative elements particularly in the light of its functional dimensions such as unjust evaluation, 3) mental stagnation, and 4) defective social competition, which refers to the wrong quality of efficiency. When criticizing the culture of his time, Mullā Ṣadrā refers to the rise of ignorance behind the guise of knowledge as an important epistemological pest. In all his criticisms of this stagnant process, he introduces the weakness of true knowledge in society, spread of social foolishness, corruption of social justice, and frailty of the epistemological foundations of society as its most important outcomes. He propounds the treatment of ignorance in the light of a wise method of living while attending to its necessary elements.

Discovering Abhari's innovations in the field of metaphysics and theology and determining his historical position in these two fields depend on the typology of philosophical and theological issues in his thoughts. This research studies: 1. problemology (posing and developing philosophical and theological problems); 2. Determining the position of raising problems; 3. Knowing the approaches accepted by Abhari and 4. Classifying his works and finding out their similarities or changes. Based on the findings of this study, Abhari’s philosophical works can be classified into three levels; in terms of content, the works in the first and second levels owe much to the prevailing tradition of writing philosophy, but the works in the third level manifest critical encounters with the views of the Aristotelian-Sinaitic system as well as some of the ideas of Fakhr-e Razi; however, these critical positions have not led to the development of innovative ideas in the field of metaphysics. Abhari's intellectual paradigm is peripatetic, although he is inclined to some of Sheikh Ishraq's views, such as the analysis of perception and some issues of the soul. Ontology, issues related to the obligatory, and the study of the theologians' methods are three important areas in Abhari's metaphysical works. In his theological monograph, Abhari is influenced by the theological principles of Ash'ari. But in most philosophical works, he deals with the issue by adding a chapter to the critique of the principles and issues of Ash'arite theology, including: possible existential identity and contingent accident, the reversibility of non-existent, critique of philosophical determination and the issue of intellects and souls. Abhari, the philosopher, can be considered as a critical thinker, not an innovator of new ideas; however, his role in writing educational materials with a revisionist approach is valuable.

The foundational part of social capital is made of communication networks and awareness about social relationships. Accordingly, the way individuals face and perceive the quality of relations and the quality of knowledge will influence the growth or reduction of social capital. The epistemic-behavioral pathology of this domain reveals that dogmatism has a significant role in the destruction of communication networks. The purpose of this study was to elucidate various aspects of dogmatism, discuss its influence on reducing social capital, and offer an essential solution to diminish the effects of this problem. Using the descriptive-exploratory research method, dogmatism was analyzed in the epistemic and behavioral domains, and its effect on social capital were probed. With its emphasis on thematic analysis, the analytical method is one of the useful methods in theoretical-philosophical research arena. Within the theoretical studies domain, this method is mostly used to induce concepts and ideate theories. This paper suggests philosotherapy as the essential solution to face dogmatism. Creating a dialectic milieu for understanding, philosotherapy (aka philosophical consultation) sets a foundation on which social awareness is developed and social relations are enhanced. Consequently, treating the damaging roots of social capital in the two realms of cognition and behavior and developing wisdom, philosotherapy sets the ground for novel studies to deepen and enhance the convergence of social capital components.

Mulla Sadra has presented a definition of morality which according to innovative classification of this article is define to internal qualities and actually rooted ability of human soul of which moral behavior originates (Malake) that is similar to Mashaie’s definitions. But analyzing of Sadra’s philosophical foundations such as substantial motion shows basic differences in his conceptualization of Morals. This article tries to representation and upgrade of Sadra’s definition of morality with comparative method. Also presenting a definition according to agents and factors of moral behavior which is important in other sciences is innovation of this article. Morality is a kind of appearance of degree of being (existence), in response to confronting and facing situations, problems, conflicts or what includes an intention, decision-making or doing conduct (act) which is optional, In the context of what is considered good or bad in his argument or society, that the individual uses in his response to all his internal capacities (such as Knowledge and knowledge tools, forces of nature, motivation and affection, physical forces and etc.) And of course, with the priority of intellectual thought and this answer is expressed in various ways.

In this study, by a comparative method and analyzing the components of communication, content, belief, motivation and tendency, semantic relationship of prayer, du`aʿ, in Islamic culture and "desire" in the law of attraction is discussed. Prayer is based on the components of which desire and faith are the pillars, but the most important concept in the law of attraction is desire. As understood by the findings of the study, prayer/desire and faith/belief may not be taken to be in agreement in Islam and the law of attraction. Prayer is based on rationally realistic and defensible ontological foundations, and epistemologically viewing, it seeks superior content and its goal is to promote human existence. Instinctive need, ontological poverty, knowledge`s state of being agent for awareness, transcendence-giving love, existential perfection-seeking and moral life are viewed as the foundations and requisites of prayer in Islam. But in the law of attraction, serious critiques against the foundations of "desire" can be proposed. In addition, it may not be defensible in terms of the purpose and dimensions of perfection-seeking.

In what follows, the author has dealt with the analysis of theoretical and practical faculties in terms of their perfection number and classification of their genuine cases. This analysis matters a great deal in the course of designing al-Razi’s philosophical writings on ethics. The aim of this research is to get into al-Razi’s system of thought in order to redefine the theoretical and practical faculties, typology of man’s perfections, and to redesign the constituents of man’s eudaemonistic life. The method adopted is rational-analytic and making comparison in some statuses. According to al-Razi, both theoretical and practical reasons have a cognitive aspect: the former is to know things as they are, and the latter to know the good in terms of practice.
    Through the analysis of perfections of these two faculties, we can design a comprehensive view on those perfections as fundamental and intermediate ones. Al-Razi introduces the fundamental perfections in connection with religious constituents and superior to Aristotelian analyses of moderation theory. In al-Razi’s point of view, the value of living a happy life in its cognitive aspect aims at its object and is higher than the intellectual contemplation, and in practical aspect rests upon moral manner. Furthermore, the author has deal with some formulations of the ties between theoretical and practical faculties analogous to al-Razi’s analysis such as: the deductive formulation by which practical reason makes use of general conclusions of theoretical reason, the classifications of ethical propositions of practical reason into those in need of contemplation and those in no need of, and the formulation as per the tie between practice and its result according to the large indexes of knowing Allah and proximity to Him.

Analysis of quiddity, feasibility and desirability of “abandonment of worldly belongings” as one of the emphatic recommendations in the Islamic teachings and mystical literature is the subject of this article. While criticizing some preconceptions of this issue such as the darkness of the world, this phenomenological study will provide the basis for a correct explanation of the Islamic view of “abandonment of worldly belonging” and the presentation of the optimal way of human relationship with the world. As a result, attention and awareness of the fundamental realities of existence [in the realm of beliefs] and putting them into practice [in the realm of behaviors] and bioethics and the “presence of God” in the intended sense of abandonment of worldly belongings should be taken into consideration. The design of the verses of the Koran pertaining to the world in the eight-stage pyramid indicates that the Koran speaks of the world in a particular context and the abandonment of worldly belonging must be explained according to that pyramid. In some schools, the way the world is perceived is harmful whereas Islamic teachings provide a harmless and far-reaching picture.

An Effective Approach for Teaching Islamic Studies in Universities Comparative Model; An Effective Approach for Teaching Islamic Studies in Universities

In this paper, Fakhr al-Dīn al-Rāzī’s analysis of the origination process of human behavior(/action) will be discussed. Al-Rāzi analyzes human behavior not as a single-factor phenomenon, but as a multi-factor one. According to him, behavior is the result of epistemic and non-epistemic presuppositions. Awareness is the pivotal idea in his analysis of epistemic presuppositions. Al-Rāzī treats awareness as an impulse(da’i) and most of the effects such as will, expedience, and corruption are referred back to it. In al-Rāzī’s definition, da’i is formalized as the human awareness of pleasure, goodness, perfection, and happiness. In this article, after analyzing this definition and describing the role of practical reason in awareness and its utilization of theoretical reason, the authors examine al-Rāzī’s conception of the role of non-epistemic presuppositions in the origination of behavior. These views have been classified on two levels: theological and meta-theological. On the theological level, belief in God and His will; and on the meta-theological level, essential differences among human souls, epistemological effects, social context, cultural context, colleagues and peer groups, bodily structure and temperament, nutrition, environment and the issue of internalization have been analyzed as the primary grounds for the origination and development of behavior. Al-Rāzī’s theory always retains awareness in the origination of action and considers the non-epistemic factors in awareness to be the most important determinative in the origination of action; and thus denies their repulsive replaceability status with respect to each other.

The possibility of variability is one of the fundamental issues discussed in the ethics. The fact that human moral values can be varied may have important consequences and will affect issues like individual and social moralization and salvation-centered life and other educationl subjects. Thus, the experts of ethics have paid attention to it beside other ethical and educational topics. In this study the subject of variability of ethics from the perspective of Ragheb Isfahani will be discussed.
Ragheb believes that man's moral-orientation is based on both his nature and education. The ethical behaviours stemming from education can become man's secondary nature. The morality which is based on the nature can either occur through God's grace or other natural causes. The term divine grace indicates a specific tendency of Ragheb in avoiding exclusivism. He argues that if a man's moral system is the result of divine grace and natural factors, the man's moral values will never vary.
But in the latter mood, since man's qualities are rooted in his habits and are gained through education, they can be varied or modified. In this regard, Ragheb is in agreement with the view accepted by Aristotle, Galen, Stoics and Ibn Miskawayh. He points to other factors as well. Ragheb's suggested process of this subject and the criticisms of his arguments have been included in this article.

In research of Muslim theologians & contemporary philosophers about knowing of God, there are some similar approaches which their Studying & analysis is necessary in comparative review. There are various philosophical & theological ways in proving existence of God, such as; (1) emphasis of Ibne Sina & Mull Sadra on just one proof for proving of God, (2) believe in God based on plural arguments that offered from Fakhr Razi & Richard Swinburne, and subsequently (3) Alvin Plantinga’s proving based on basic view. By acceptance of plurality of arguments, Fakhr Razi offers functional explanation in his works: 1) certainty is function of plurality, in addition, 2) composure and modesty of thought are bringing from plurality of arguments too. The first function is resulted of certain arguments & the second one, of persuasive. Richard Swinburne has also taken this pattern, that is, plurality of arguments or cumulative arguments; however, he considers criticisms approach. According to Swinburne point of view, plural arguments make existence of God more probability. Therefore, both scholars with classification of proofs have considered plurality of arguments and have presented functional explanation. But there are some differences between theirs views: 1) certainty has been accepted in Fakhr Razi’ s view as function of plurality of arguments, but, Swinburne emphasizes in more possibility, 2) the ways of accepting of arguments and criticisms of them; 3) finally they are different in description and sides of explanation.

This paper is essentially concerned to five contemporary common views of the problem of evil in animal. As one may talk of the problem in human being, so is the case, when considering it with regard to the world of animals. The importance of the problem would be more clear when noticing the difficulties in the way of defending free will in animals. The problem of evil lies in perception, collision and the possibility for perceiving collision. In this way, limiting the proble in human being would lead to redutivism. William Rowe has put the problem forward again. Some scholars have sought to solve the proble. This paper, agreeing with the problem to be proposed in animals, has intended to report and criticize the views presented as answer in five approaches including those of Lewis, Harrison, Hick, Peter Geach and Swinburne respectively focusing on determining the agent for evil, lack of knowledge in animals, distincting pain from suffering, not paying any attention to evil in animals and its being agent for knowledge.

The question of the meaning of life, is one of the most important discusses for human beings. Recently, inquiry for finding the meaning of life, is felt more than any times; and because of it, many thinkers are studying in this field. Undoubtedly, Viktor Frankl have had strongly influence in development of this item. In his school – called logo therapy – he has tried to teach person to understand the meaning of life; and suggest that emerge of existential vacuum, and describe and comprehend the clear originals of life. And don’t believe that life is anarchy and meaningless. So, here must have been a purpose or meaning for life. This purpose or meaning, is such that signify the most miserable instants. Death, suffering and natural calamites and so on, are tolerable with meaning in life. Frankl has spoken all of these items and has described the meaningful relation with them. He reminds that meaning in life is discovered rather than created. Also, believe in God is the most basic of item that mean life, and Frankl has noticed to the rule of believe in God in life. Frankl himself, know the meaning of his life in making life meaningful of person's life.In this essay, has been tried to investigate views and thinks of Frankl in the meaning of life, logo therapy and the relation between meaningfulness and suffering, love, death, etc.