جستجوی مقالات مرتبط با کلیدواژه "الهیات" در نشریات گروه "علوم انسانی"

The central focus of this article is to explore how human autonomy and freedom are shaped using the principles and approaches of Christianity during the early modern period in Europe. The research adopts a historical and foundational methodology. Christianity, as interpreted in a particular way within modern philosophy, emerges as a religion of individuality, freedom, and the liberation of humans from external authority. Descartes' philosophy, in a sense, shares this central theme of freedom with Christianity. He is among the first figures in Western intellectual history to take significant steps toward liberating humanity from external authority. Descartes’ epistemological theory paves the way for greater human freedom and independence by positioning reason as autonomous and self-legislating, reliant solely on its own principles and acknowledging no authority higher than itself. With this approach, Christianity plays a crucial role in shaping Descartes' way of thinking. However, for Christianity to serve as the foundation for all modern transformations, it needed a theologian like Thomas Aquinas, who could bridge the sacred Christian principles with the secular outlook of the modern world. This article examines the relationship between Christianity, the philosophical revolution of Thomas Aquinas, and Descartes' philosophy of freedom.

Theological structure of Gahan has special features, the most important of which are monotheism, human rationalism under the banner of divine wisdom, and the internalization of rituals. One of the most prominent features of Gahan is the emphasis on the attainment of knowledge to the extent that the attribute of wisdom or Mazda is seen as the main divinity worshiped in Gahan, and an enlightened person with Ahura's wisdom combines with divinity to preserve the world of creation. Emphasis on wisdom is sometimes to the extent that any act that blurs the consciousness, such as drinking Houm and emotional stimulation that leads to bloodshed and sacrifice, is considered reprehensible. The new Avesta, especially the non-Gahanic part of the Yasna, shows changes in the religious and theological system, which reflects the desire to return to the ancient traditions. Investigations show that the issue of rituals is of considerable importance in non-Gahanic Yasna, and from the theological point of view, the worship of distinct and multiple divinity, unlike the abstract concepts and monotheistic approach of Gahan, has found its way into it and in some cases, it is contradicted by borrowing from the heritage of rituals and beliefs of the ancient Zoroastrianis.

Environmental changes and human activities are directly related, and in the long term, these changes have severe consequences for human life and health. This study, using a descriptive-analytical method, examines education and the environment in light of theology with an emphasis on the Fundamental Transformation Document of Education. The Holy Qur'an and the traditions of the infallible Imams (PBUT) are replete with verses and hadiths that emphasize the importance of preserving and protecting the environment. The Fundamental Transformation Document of Education, as the roadmap for the educational system of the Islamic Republic of Iran, also emphasizes the education of a generation committed to preserving the environment. The findings of this study show that environmental theology, as an emerging discipline, seeks deep and sustainable solutions to today's environmental challenges based on religious teachings. Additionally, one of the key foundations recognized in all sections of the Fundamental Transformation Document and the National Curriculum is the recognition of the relationship between humans and nature and the environment as a foundation for striving to achieve stages of "Hayat Tayyibah" (a good life) for the educational system's audience. In this regard, the environment should be coherently and purposefully designed and integrated into the educational system through various means such as strengthening the teaching of environmental concepts in the educational system at all levels by including specialized courses tailored to students' ages, institutionalizing the culture of environmental protection in society, and supporting and empowering researchers in the field of environmental theology.

In order to examine the rationality of the belief in the “disparity in the relationship between science and religion in the cases of evolutionary biology and cosmology,” this article focuses on evolutionary biology, cosmology, and religion (theology) from the perspective of epistemic entities. Accordingly, the disparity between these epistemic entities refers to the difference in the way they logically align with each other. Initially, the approach and assumptions accepted for establishing this argument are explained. In this section, it is clarified that the approach of this article is to present an evidential argument, and its most important assumption is the epistemic independence of evolutionary biology and cosmology from each other. Additionally, it is explained that by religion, the belief in the existence of a concept of God that implies the purposiveness of divine action is meant. Subsequently, the main middle term of this argument, which is the analysis of the implications of evolutionary biology and cosmology for purposiveness, is discussed in detail. In this discussion, purposiveness is precisely defined, and the content of existing and conventional theories and models in evolutionary biology and cosmology is considered, rather than the philosophical debates of biology or cosmology or philosophical interpretations of theories. Thus, the content of the premises of the argument is obtained, and its conclusion is presented at the end of this section. However, due to the fundamental nature of this claim, the logical-formal structure of the argument used to support the claim is explained further. This formal structure, which is explained based on the logic of probabilities, clarifies the degree of validity of the conclusion and the type of relationship between it and the premises. Following this, some of the important implications of this conclusion are mentioned.

The two terms, “faith” and “belief”, due to their common semantic field and widespread usage, are used interchangeably, without clear conceptual boundaries between them, not only among ordinary people, but also among elites, such as some poets and writers. However, they exhibit significant distinctions in their true meanings and concepts. In this regard, “faith holders” and “believers” have obvious differences in their perception of God and the way of communicating with Him, the way of perceiving and interacting with existence, as well as their perception of religion and religious experiences. In contrast to many poets inclined towards mysticism and gnosis who often did not perceive a distinction between faith and belief, Rumi, similar to most of the mystic Muslim intellectuals, places “faith” and “disbelief” in opposition and explicates their origin, causes of creation, and their impacts. In fact, he separates his path from the mystical poets preceding him. In Rumi's intellectual framework, which is similar to the views of philosophers such as Kierkegaard, faith is a fluid and ever-evolving matter, while belief is something fixed and static. Consequently, faith is an unlimited affair stemming from an individual’s experiential inclination towards God and is attained through the spiritual journey of the self. On the other hand, belief is established in community and society, evolving through various means such as individuals, books, documents, and exoteric developments. Faith belongs to the impossible, while belief belongs to the possible affairs. Believers are dogmatic and antagonistic, fearing that others challenge their convictions. However, faith holders are tolerant. Those in faith are always in an endless relationship with God and continue this relationship in love, while others have a transactional relationship with God, viewing their religion as a means to achieve worldly and otherworldly desires.

Theoretical wisdom and practical wisdom are like two wings for the development of the Islamic society. Today, practical wisdom is mostly manifested in jurisprudence. The duty of jurisprudence in the current approach is to infer religious injunctions from Islamic sources. In this article, the impact of Ṣadrā's transcendent philosophy on jurisprudence and the role of jurisprudence on the system of transcendent wisdom have been investigated. The main problem of this article is why there are some shortcomings in the popular jurisprudence, and in this regard, we have come to the conclusion that jurisprudence should not be separated from ontology. Theology should be the focus of jurisprudence, not a marginal and unimportant issue. In this regard, the main goal of the article is to show the impact of ontology (of transcendent philosophy) on jurisprudence. As a result, while explaining what the science of jurisprudence is, we will explain the source of reason and the implications of the centrality of reason as a common source of jurisprudence and philosophy and its definition in terms of jurisprudence and philosophy. The intended jurisprudence of transcendent philosophy has an existential goal in the individual and social sphere and emphasizes insight in religion and awe. In the transcendent system, jurisprudence is a subset of theology, and its definition and rulings are examined in this regard. In Ṣadrian system, jurisprudence, mysticism and philosophy are not separate from each other and all are layers and levels of religion. This can lead to the correct explanation of the scope of jurisprudence. Civilization-building and anti-tyranny jurisprudence is one of the characteristics of Ṣadrian jurisprudence. On the other hand, jurisprudence is also considered as a subset of individual and social practical wisdom, and Mullā Ṣadrā's explanation of practical wisdom is very effective in directing his jurisprudence. This approach accelerates the scientific development of the Islamic society and prevents some damages; as in the jurisprudence style of the contemporary Ṣadrian jurist - Imam Khomeini - this influence caused the growth of the Muslim community. At the end of this article, these effects have been shown more vividly in the form of Motahari's jurisprudential approach.

Quantum theology explores the connections between quantum physics and theological concepts. This fascinating and emerging field is trying to harmonize the principles and concepts of quantum physics with theological knowledge such as existence and consciousness. Some quantum theologians believe that the use of quantum physics can help us better understand theological concepts. This field examines how the laws and principles of quantum physics can be useful in interpreting and explaining phenomena related to theology. It can also contribute to the development of knowledge and further research in the field of quantum physics and theology. Some of the issues that are investigated in quantum theology are: the relationship between mind and matter, the role of the observer in quantum operations, the interpretation of miracles and inexplicable phenomena with the help of quantum physics, and other similar issues. In this article, analysis and research has been done in the field of quantum theology. By examining key concepts in quantum physics, the relationship between quantum theory and spirituality and the profound effects of these intersections on our understanding of existence, consciousness, and theology are examined. These intersections can contribute to a better understanding of the whole of existence and have a profound response in our thinking about theology. The results of this research show that according to the fundamental principles of quantum physics and its effect on spiritual thoughts, there is a possibility of agreement between these two areas.

This study is based on a central question in the field of curriculum studies: Can this field be studied in a theological way? In other words, is it possible to consider a field called curriculum theology that deals with the theological study of the knowledge of this field? In the present study, this possibility was investigated in the form of a theoretical inquiry, with a relatively critical look at the secular history of the field of curriculum studies as well as contemporary theoretical studies of the field. In addition, these historical arguments and theoretical possibilities were explained based on some hypotheses in connection with some examples related to contemporary theological turns. The results show that claims can be made about the field of curriculum studies in order to start a new way for the theological studies of the field: many of the fundamental and current issues in the field of curriculum studies are tied to the theological ideas of its experts and in The current situation of this connection is clearly seen in the contemporary theoretical studies of the field. Also, theoretically, it is possible to establish a link between the theological presuppositions and the subjects of curriculum studies for the purpose of theological observation and theorizing. This content is confirmed by both the general presuppositions about the theology of the curriculum and the specific presuppositions about the Islamic theology of the curriculum. Of course, this study is still at the beginning of the introduction of this research area in Iran and needs to be deepened and clarified in future studies.

Feminist theology is a critical theology that seeks to create a feminist awareness of the masculinity of theology and uses gender analysis tools to examine and understand texts, traditions, rituals, and basically, the religious context to achieve proposals to explain the full contribution women in theology are useful. Feminist theologians’ approach to the question of whether existing Christianity can provide for women's concerns and emancipate them or not, has three spectrums: revolutionary, reformative, and reconstructionist. The types of feminist theology can also be described in four categories: feminist theology as a philosophy of religion; as a post-traditional theology; as hermeneutics of the Bible; and as the theology of religions. In this variety of perspectives, a three-stage development can be seen, which includes the presupposition of humanity for women, the critical positioning of women in the existing theology, and the reform of society. The focal points of Christian feminist theology are: the theology of life and fervency, the Father as a divine matter related to life, emphasis on the metaphorical and mythological construction of religious teachings, acceptance of pluralism as a source of knowledge expansion, rereading the moral norm; identity policy design, development of critical awareness, the necessity of individual exercise and social action. It seems that these matters are also meaningful in accordance with Islamic theology, and research in the tradition and dialogue with thinkers and experts in this field can highlight the scholarly and brilliant dimensions of Islamic theology.

Republic and Statesman demonstrate the limitations of the city in distinct yet comparable ways. The first work reveals the impossibility of philosophers ruling, while the second work proves the necessity of the rule of law. Consequently, both dialogues establish foundations for addressing the question of the ideal political order based on its compatibility with the city's nature. However, formulating the best principles for the city falls within the domain of laws. This particular work held significant importance for Leo Strauss, which can be viewed from two perspectives. Firstly, Strauss' last work, "Argument and Action in Plato's Laws," focuses on the study of "Platonic Political Philosophy" and explores the tension between philosophy and politics through the final resolution of the problem. It represents the culmination and complete expression of theological-political thought. Secondly, in the introduction to "What is Political Philosophy," Strauss considers Laws to be Plato's most political work, if not the only one, as it features the Athenian stranger, along with his companions, describing a set of rules for an imminent city establishment. In contrast, Socrates constructs a city in the Republic solely through words and not in practice. Understanding how Strauss interprets Plato's Laws is of paramount importance. To comprehend his approach, we must first become acquainted with his elucidation of Farabi's interpretation of Talkhis-e-Navamis then, delve into his own interpretation to uncover similar motivations.

The purpose of this article was a comparative and critical analysis of Max Weber's view regarding the factors of the emergence and non-emergence of capitalism in the comparison between Christianity and Islam from the perspective of Shahid Motah'hari. The basis of the criticisms of this article is the acceptance of the revealed truth of religion, which separates the levels of religious research in the field of theorizing religious studies. Weber's sociological view and objectification and functionalist view of it have made him unable to understand the philosophies and inner truths of Islam, like other Western scholars, to be caught in the trap of intellectual confusion, and in the position of religious investigation, regardless of the facts and capacities religious teachings should evaluate the economic capacities of Islam only by looking at the historical reality.In this article, by referring to the works of Shahid Motah'hari, grounds for a critical look at Weber's theory about the causes of the non-emergence of capitalism in Islam have been extracted. These criticisms have been raised in the two main fields of theology and psychological and behavioral tendencies, and their emphasis on the theory of separation of levels of religious studies has been clarified.

What is found in Western sources as the theology of culture; It is the product of the thinking of the marginalized theologians of the Western world, not the mainstream in the institution of science. But in the Islamic world, where revelation, intellect, experience, etc., each have their own epistemological validity, if culture can be explained on the basis of one of the frameworks of religiousknowledge such as theology, mysticism, hadith, wisdom, etc. The obtained results will be accepted as a scientific theory.
In this article, by question from Qur'an and Islamic wisdom and mysticism, "culture" is analyzed and a prelude to the theology of culture based on Islamic wisdom and mysticism will be formed.Philosophical and mystical explanation of God's activity in the formation and evolution of cultures and the domination of each of the divine names in each cultural-historical period, as well as the central role of perfect human beings in cultural periods, along with explaining the position of religion and Sharia as two dimensions Constant and variable A single truth that is responsible for planning and guiding the two fixed and variable dimensions of societies and cultures is part of the results of this theoretical endeavor.These findings are based on the deductive-argumentative method under transcendent wisdom.