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

The question of whether the universe is eternal and without beginning or created by God from nothing and thus temporally originated has long preoccupied philosophers and theologians. This debate has given rise to extensive discussions in philosophical and theological writings under the topic of "origination and eternity." Most philosophers have regarded the universe as eternal, while most theologians have considered it temporally originated. The conflicts and rebuttals between supporters of these two camps were to be expected. Imam Muhammad Ghazali's book The Incoherence of the Philosophers is one of the well-known rebuttals written against Ibn Sina and his belief in the eternity of the world. This paper, after summarizing the historical debate on this issue, reexamines the conflict and aims to provide a new interpretation. Essentially, the debate over origination and eternity can be understood as appearing to address the nature of the universe, but in reality, each side had theological preconceptions, and the underlying issue was shaped by different theological perspectives.

Presenting arguments in the form of the logical system is one of the methods of statement that, with its verifying function for certainty, has the highest impact on today’s audience who demands brevity. Avicenna’s different look at the soul, as a philosopher who is also a physician, his metaphysical and physical explorations in studying the soul, his innovations in discussions such as proof of existence of the soul, the origination and immortality of the soul, and the immateriality and eternity of the soul caused the present study to aim at restating the deductive arguments of the sphere of the soul in Avicenna’s theoretical paradigm and formulating his arguments in the form of a deductive system, familiarizing a generation who follows reasoning and brevity in theoretical issues of ontology with Avicenna’s paradigm. The research method was descriptive-analytical and, considering the nature of the study and the type of attitude towards the subject, the data were gathered through documentary method and restated with a logical approach. The findings showed that Avicenna filled the cognitive and epistemic sphere of the audience with epistemic data by presenting elements of proof and types of demonstration to pave the way of the theoretical intellect to understand truth and reality. The results suggest that Avicenna’s knowledge of the soul was founded on three axes of immateriality, origination and eternity; and his reasons in that sphere are based on primary intelligible concepts and secondary philosophical intelligible ideas.

The issue of eternal punishment in hell is among those topics that have sparked significant debate among Shiite and Sunni philosophers and theologians. Although some Qur'anic verses explicitly indicate eternal punishment, figures such as Ibn Arabi consider eternal punishment impossible. Some scholars, like Mulla Sadra, acknowledge its possibility but doubt its occurrence, while others, like Allameh Tabataba'i, accept both the possibility and occurrence of eternal punishment. The main challenge underlying these differing views, which even impacts the interpretation of some of God's names and attributes, is the perceived contradiction between eternal punishment and God's mercy. The argument is that God's encompassing mercy includes all creatures, preventing them from remaining in hell and being punished forever. How, then, can one assert that eternal punishment directly relates to God's vast mercy? This research, conducted using descriptive and analytical methods and referencing written sources, arrives at the following conclusions Eternal punishment in hell is explicitly stated in the Qur'an and cannot be interpreted otherwise. Eternal punishment does not contradict God's all-encompassing mercy but is, in fact, a necessity and manifestation of it. God bestows upon individuals what they are predisposed to and need for their ultimate misfortune, which is the realization of their wickedness to its fullest extent and its transformation into a permanent state. If the effect of such a state is eternal punishment, it does not contradict God's general mercy but is itself a manifestation of His mercy, a necessity and a consequence of it.

The contingency and eternity of The world is one of the important issues that has always been considered in Islamic theology and philosophy. In order to explain and evaluate the theory of the al-Kindi - who is the first Islamic philosopher- the author has achieved three reasons for proving the contingency of the world by following and studing his works. One reason has been given by al-Kindi for proving the contingency of the world but two other reasons have been mentioned among other things and is expressed for the purpose of proving other things but it has the ability to prove the contingency of the world. The two reasons are based on the finiteness of time and the mutual implication among mass, motion and time and another reason is based on the mutual implication between being caused and contingency. Based on that he considers the universe to be limited to the material world, all three reasons are valid his claim However, the third reason also includes the immaterial world which is one of the advantages of his theory. Of course, he does not deal with the concept of contingency and does not provide a suitable explanation in proving the mutual implication between being caused and contingency and this is one of the disadvantages of his theory.

The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts such as achieving the water of life, reaching the life tree, dragon slaying, transmogrification and metamorphosis, and invulnerability to depict the immortality of this world; however, accepting this fact that the immortal life in this mortal world is impossible has resulted in reducing their thirst of immortality by discussing some concepts including the persistence of name, generation, material and lasting righteous deeds and, more importantly, transfer and ascending to the realm of immortality. Finally, the most natural human response, i.e., the desire to have an immortal life after death, has always been mentioned in many religions. The problem here is how these issues are discussed in the mystical prose and, the more importantly, whether the mystics have specifically discussed a solution for overcoming the fear of death or nothingness. Therefore, some mystical prose examples up to the 7th century were studied through a descriptive and analytical method. The research results show the Muslim mystics have been influenced by the immortality symbols and narrations as well as the human thinking developments; but the most important item is that a group of mystics with a special understanding of the story of Fall of Adam from the Heaven take for granted the immortality removal as a result of the immortality claim and introduce the real immortality which is subject to Eagerness of Inexistence. They believe that passing the everlasting time is necessary for reaching real immortality and being the pure nothingness in union with the creator and become the eternally lost.

This article first explores Augustine's view of the subject of time and proves that from Augustine's point of view the nature of time is mental not objective. According to his explanation of time extension, it is indeed our mind that, given the passage of time, imagines the extension for the present. According to Augustine, the fact is that the moment that comes and destroys the previous one has no extension. Future, whether long or short, is nothing but our expectation which is attributed to time by mind. After proving the subjectivity of time, the place of time in theology and also the relationship of time with God are examined from Augustine's perspective. Given the negation of the objectivity of time, what is related to man as time is not related to God, and therefore God takes precedence over man's time.

One of the alleged instances of the incompatibility of reason and religion is the controversial issue of the physical world’s temporal contingency, meaning having a starting point, which philosophers have always tried to deny and theologians have tried to prove. In this dilemma, theologians have even accused some philosophers of blasphemy. The theologians have cited both intellectual and narrative evidence for this claim, but in this study, only the narrations related to this subject-matter have been examined. In this paper, an attempt has been made by using the Shia narrative authorities and categorizing the narrations about the contingency of the world and relying on the frequencies of the narrations based on verbal and intellectual evidence to show that, despite the claim of theologians about the physical world’s temporal contingency based on the appearance of the narrations, with a deeper view and without mental prejudice, we can find that these narrations not only do not indicate this claim, but also, based on the same documents, may even refute this claim, and, in some narrations, we can find the indication of eternity of the world.

The concept of ethics, as one of the key and simultaneously most challenging issues in the realm of human teachings, has always been the subject of attention and investigation. Examining ethical principles and rules and developing multiple theories in this field, in order to find the best model of life, is considered one of the most important man’s intellectual endeavors. The present study explores Ludwig Wittgenstein's views in the field of ethics, considering his existential approach, and provides a fresh interpretation of the path to the attainment of a meaningful life in the realm of ethics. Based on the analysis of the concept of bioethics in Wittgenstein's philosophy, it is specifically argued that an ethical and meaningful life, according to him, is based on the exercise of moral will and the solution of the puzzle of life, both of which require adopting a special perspective towards the world. In this perspective, the world is perceived in an eternal domain.

The issue of cosmos occurrence has always been one of the most essential philosophical topics. This topic was so many important for Proclus as well as the other philosophers. This paper has tried to make clear his special point of view about this topic by analyzing his fundamental ideas. The most important platonic cosmological concept is The Demieurgous, and this paper has analyzed Proclus' comment of Demieurgous and creation of material world.

Roozbehan is a mystic who loves beauty, and "revelation and intuition", "love" and "hope" are the three distinctive features of his mysticism. The current research is focused on this fundamental question: how does Roozbehan think about "God", "man" and "being", when his mysticism focuses on the aforementioned three characteristics? In order to find the answer, we have analyzed Abar al-Asheqeen with a descriptive and analytical approach and focusing on the fundamental concepts of "God", "man" and "being". In Roozbehan’s view, on the one hand, eternity is understood with beauty and light, and on the other hand, creation is the result of the manifestation of eternity in two intrinsic and current forms, which leads to the emergence of old and created concepts. "Manifestation of works" implies love and hope, and "metaphorical relationship" of accidental and eternal beauty implies discovery and intuition in the mystical view of Rozbahan. Also, all aspects of the metaphorical relationship between accidental and eternal beauty are gathered in the term "Eltebas". This concept is also based on the field of human "imagination" which ultimately creates the kind of discovery of Roozbehan.

Inquiry about immateriality and eternity of human's soul and the meaning of life is among the main concerns occupying the minds of thinkers since long ago. Belief in after-life, principality of the spirit, and the immateriality and eternity of human soul have basic and important role in meaningfulness or meaninglessness of the life. With his monotheistic view and based on elements of his philosophical system (such as how the human soul belongs to the body and the combination of those two, substantial motion, physical origination and spiritual survival of the soul), and by presenting a different explanation of death, Mulla Sadra offers an idea that confirms the link between the belief in immateriality and eternity of the soul and meaningfulness of life. The approach taken by Mulla Sadra for proving the immateriality and eternity of human soul is a philosophical approach with considerable manifestations in meaningfulness of life. Considering various aspects of immateriality and eternity of human soul and meaningfulness of life in Mulla Sadra's view, the faithful man, the rational man and the moral man are identical. In this article, we use a descriptive-analytical method to firstly investigate some of the most important components of immateriality, eternity and meaningfulness of life, and then – considering the foundations of Mulla Sadra's philosophy – to deal with the role and status of belief in eternity of soul in meaning of life.

The mission of the artist and the role of art in society is one of the constant questions of art that has been discussed among academicians since beginning of the contemporary art history. The spectrum begins with the art for art sake theory and continues to the l’art utile theory. The research question is what are the differences between the general and special audience perceptions of the concept of the beauty of artwork? The case study includes 10 samples that have been selected from the paintings of the Islamic Awakening Movement. Participants in the test were divided into two groups: 1- Special audience: The professional artists and and the professional art lovers. 2- General audience: Public interested in the works of the Islamic Awakening Movement. In this test, Cronbach's alpha method is used to calculate reliability. The population includes 404 participants including 173 participants in the first group; and 231 participants in the second group. The results of the research emphasize that just as friendship with people and special attention to the status of the artist and his cultural and social mission has been the key to the eternity and permanence of Islamic art. In order to fulfill its social mission, a committed artist needs to design and produce works that are comprehensible to the general public while observing artistic concepts, principles and values.

In their works, Avicenna and Plato have dealt with whether the soul is temporally created or eternal. Their commentators have suggested different explanations and accounts of their views to be analyzed and examined. Having referred to the works of the two philosophers directly examining different accounts, the author has scrutinized the final view and resolved the apparent contradictions in their words. There in his words, Plato has stipulated that the spirit existed before the body and this has three interpretations: the existence of human spirits characterized by particular determinations prior to bodies, the existence of universal spirit and its imagined form in the world of divine knowledge, and its essential eternity through the eternity of Active Intellect. The study of these interpretations gives the conclusion that Plato believes in the creation of spirit prior to the bodies. There in Avicenna’s works, two approaches might be spotted: Aristotelian and Platonic ones the examination of which gives the conclusion that Avicenna embraces the creation of spirit along with the creation of the body; however, in his Platonic phrases, Avicenna has proposed the idea that the spirit is prior to the body in its existence and sequence. As a result, there is no real contradiction between the two approaches.

The series of essays published with the title “Ishārāt wa tanbīhāt (pointers and reminders)” is an opportunity to present various writings such as critical reviews, book reviews, and short communications and notes on the Islamic heritage, each of which is a short and independent essay on a specific and distinguished topic The fourth part of these essays consists of two critical and bibliographic articles. In the article "Considerations on Indivisible Component Entry in the Great Islamic Encyclopedia", some considerations and criticisms about the contents of this entry have been expressed. The second essay entitled "Two newly published essay collections on the theological cosmological argument" also briefly points out the publication of two new essay collections on the latest issues concerning the argument of contingency and eternity, and in particular the new reading of it by  William Lane Craig.

The central issue in this article is to understand the relationship between philosophy and religion in creation in Boethius's thought. To this end, components such as the creation of beings from ex nihilo, God as a cause, the pattern of creation, God's non-obligation in creation, the sempiternity of time and the eternity of God in the Theological Treatises as the representative of Boethius's theology and in the Consolation of Philosophy as the representative of Boethius's philosophy they are studied separately and comparatively by analytical-descriptive method. In the Theological Treatises these components are dealt with according to the doctrine of creation in the Bible and the Christian teachings; but in the Consolation of Philosophy, these components are examined after defining the goodness, acknowledging the existence of God the Creator, and uniting the goodness and God. By comparing the components, presuppositions, method and purpose of Boethius from the topic of creation in the Theological Treatises and in the Consolation ofPhilosophy, we find that Boethius's presumption in explaining this category in both is based on the two principles of God being the creator and the necessity of existence for God. He relies on the Bible in this case. The components that he offers from the doctrine of creation in the Consolation of Philosophy do not violate the components of this doctrine in the Theological Treatises. In both of these he is faithful to the method of the Neoplatonic. The only difference in this discussion is that Boethius insists on proving the goodness in the Consolation of Philosophy, which of course emphasizes the unity of the goodness and God, and it is not the case that by proving the existence of the goodness in this treatise, Boethius reveals the origin of beings other than God.

This study set out to answer the fundamental question on the relationship between the divine life attribute and other divine attributes from the viewpoint of Fakhr Razi. First, Fakhr’s concern with knowing the attributes was examined. His concern has been to achieve the complete knowledge or at least knowledge that enables the human to fulfill his intellectual liability for knowing the Creator. Then, the relationship of knowledge and power with life was investigated. The results showed that knowledge and power are two means of life, and life functions as their cause. In the next step, the relationship between volition and life was explored. It was revealed that Fakhr deems volition as subsequent to knowledge. Then the hearing and seeing attributes were scrutinized. It was discovered that Fakhr takes these two attributes as concomitant to knowledge or as means of it. In addition, the speaking attribute was examined, and it was found that speech reveals either knowledge or power, and this way connects to the essence. Finally, the eternity of the sublime God was found to be concomitant with His life. The overall finding of the study is that from the viewpoint of Fakhr Razi, the Divine Life is the central attribute connecting other attributes; without the life attribute, other attributes could not exist.

Divine aspect of Aristotelian Philosophy and especially the divine aspect of his teleology is one of the most difficult and controversial problems. This difficulty leads to rejection of any divine aspect in his teleology, because the contemporary defenses of teleology, on the one hand have interpreted divine teleology as an explanation of world as an intentional act of a wise creator, and on the other hand, have regarded Aristotle’s teleology as a methodological approach to explain the functions of natural substances and human actions. So, Aristotle’s teleology has no divine significance. In contrast to this prevailing approach, this article investigates the divine aspect of Aristotle’s teleology. Even though he does not explicitly refer to intelligent design to explain the order of natural and human world, but the ultimate functions of these substances are explained with reference to god as a paradigm of teleology. In natural substances, the kind as an eternal entity is a real telos and the ultimate telos of human being lies in intellect as a divine element. So, the god is regarded as an ideal of intellectual eternal life and the purposiveness of natural and human worlds, is due to their participation of divine life. Therefore, the Aristotle’s teleology has explicit theological implications and has become to an ontological framework for intellectual interpretation of happiness in Abrahamic religions.