جستجوی مقالات مرتبط با کلیدواژه « theosophy » در نشریات گروه « علوم انسانی »

Avicenna is renowned as a rational philosopher, often regarded as the leader of peripatetic scholars. In addition to his philosophical acclaim, he was a skilled physician. Moreover, he held noteworthy views in mysticism and theology. This research aims to delve into his theological perspectives using a descriptive-analytical approach, which involves investigating his writings and the views of his contemporaries. It becomes evident that Avicenna’s extensive body of work, his reputation as a peripatetic philosopher, and his strongly rationalistic approach, which extends beyond the confines of religion, pose challenges when examining his inter-religious and theological views. Despite his unwavering commitment to his philosophical methodology and propositions, Avicenna did adopt certain conspicuous theological positions and religious approaches that extend beyond his philosophical thinking. This research seeks to explore the various dimensions of these theological and religious views comprehensively. It approaches Avicenna as a devoted Muslim philosopher, shedding light on this intriguing aspect of his intellectual legacy.

The phenomenon such as Ideological war, immigration, globalization, etc. make dialogues among religions inevitable. The Christians comparatively are the main players to have dialogue among religions so, their clergymen have been trained many techniques to be successful in this matter. Meanwhile this issue has been mostly neglected among Muslims who are the most important target for dialogue. The main issue in this essay are as below: -What responsibility the university has in dialogue among religions? -is there any contradiction between the expecting role-playing of university and its responsibility? -How university can access the needed results? It seems, it is university’s responsibility to have planning and strategy for teaching dialogue among religions which is truly possible through peace and social welfare and research, Because the infrastructure for teaching dialogue among religions should be knowledge-oriented, effective, ethical and value-base. This knowledge beside formulating values and goals of religions, it creates respects to cultural and social features of different religions. The current essay has been assigned to formulate the necessity of teaching dialogue among religions at university by descriptive- analytic method.

Some verses have been descended about the status and position of Holy Mary in Koran which indicates Holy Mary has obtained the faith-related and high ranking theosophic status such as obtaining a kind of divine revelation and companionship with angels as far as God represents Holy Mary as a sample and complete example of a faithful person. Whereas some believe that except prophets and the innocent Imams, other human beings are material creatures and not compatible with the invisible world. Their relationship with angels and attaining the faith-related high ranking status are impossible. But some believe that with respect to the equality of the truth of human existence, it is possible for non-innocent humans to communicate with angels and attain high status. The writer in this essay intends to deal with some examples of the status of Holy Mary in Koran and theosophy by analytical-descriptive method for confirming the second view.

 The scholars have mentioned three things as the criteria for distinguishing sciences: the subject matter, the method, and the purpose. The present study, conducted through an analytical-descriptive method, aims at finding the distinction between the philosophy and other sciences. The important finding of the study is that, firstly, the criterion for distinguishing philosophy from other sciences is the subject matter, not the method. Secondly, we found nothing in the statements of early philosophers to the effect that the feature and the criterion of the philosophy is the rational method. Thirdly, the Islamic philosophy is the philosophy nourished by revelation in its foundations and explanation of its subject matter.

Animation is one of the fundamental elements of mythology . Myths give us some truth about belief ,knowledge and worldview of human ancestors. mythology has an inseparable bound with illuminism thoughts and theosophical and also poetic imagination .Mowlavi because of possessing a strong illumination and imaginative ideas in poetry,Mowlavi puts himself in space of Animation unconsciously. He presents lots his theosophical thoughts in Masnavi through animation which is a sub-heading for personification. In this article we have a look at the Animation and personification theories , and outlined their function in Masnavi.Then we have represented them in Mowlavi´s thoughts and emotions through plenty of examples. The most important result of this research is the re-prove of expression and aesthetics role in induction of Mowlavi´s thoughts to his readers. The present research has obtained its data through written document ,books and articles and elaborated them by analytical methods.

The present study aims at investigating the life of high-rank philosopher and theosophist, Haj Mulla Hadi Sabzewari and explaining his scientific life. The main question of the study is as follows: “How was Mulla Hadis’s scientific activity, and how much was this mystic-philosopher’s role in advancing philosophy and theosophy?” This study deals with other subsidiary questions as well. Besides, in this study, we have stated Hakim Sabzewari’s role in explanation of Mulla Sadra’s thoughts. The research method was using library resources. And among the findings is that Hakim Sabzewari was the best-known philosopher in 13th century, and that his fame was due to his exposition of Mulla Sadra’s thoughts and ideas, clarifying its complications in a way that – as some philosophers have pointed out – no one has exposited Mulla Sadra’s thoughts better than he has. This is quite clear in his invaluable works.

rogue is among words that in theosophical literature has a lot of usage, as yet a lot of writters and poets, had probed in this field. This word among theosophist poets had a different usage. Sometimes have been used in negative and sometimes in positive way. rogue means "amative" is the opposite of asceticism and devout and name, disillusionment and disgust, shrewd, uninhibited slovenly used among poems of poets. The aim of this issue is showing the usage of rogue, among eminent poems, like: Sadi, Hafez, Attar, Sanaei, Khajoye kermani and check the metamorphosis means of rogue in theosophical literature. By studing of poems and theosophists books, we can note the deepness of metamorphosis and semantic diffrences of "rogue" word from poets point of view. Without doubt with comparision of different semantic meaning o The aim of this research is to show the use of the term “rogue” among great poets like Sanā'ī,Attar, Khwaju Kermani, Sa’adi and Hafez, and to investigate the conceptual change of the termin mystical literature. According to the present article the term had a positive load in the secondperiod in Persian texts and introduced the characteristics of a perfect human with attributes ofloving, moaning and piety. In Sa’adi’s Golestan and Boostan “rogue” has a negative face, buttakes a positive face in Ghazaliat. Attar considers the rogue holy and bibulous. In the third periodrogue has a negative concept. After Hafez, it was attributed to opportunist, cunning and deceitfulone.

The acceptance of the caliphate as the manifestation of lordship is one of the most important and fundamental goals and wisdom of human creation. It is the most important task of human being to achieve the Nominal perfection and survival to divine traits in behavior and speech. The straight line of worship is the way in which human beings, through the seeking help of scientific and practical evolution can activate the divine Names and attributes in their essence and achieve the position of the nominal, attributal, and actual annihilation which is mentioned as theosophical position. This article, at the beginning, looks for the semantic of theosophy. And while proving that this position can be satisfied by man, according to his existential layers, has cleared how this position can be achieved, according to the context of religion and the works of mystics, then has come to the conclusion that the analysis of the theosophical position has a profound connection with the monotheistic worldview, which is the key to opening many of the ambiguities of epistemic complexities in philosophy of religion. It is the fundamental axioms of cognitive science, resurrectional, and the science of guidance to know the truth of man and his mission in the universe.