جستجوی مقالات مرتبط با کلیدواژه « Kant » در نشریات گروه « علوم قرآن و حدیث »

The concept of a perfect human being is one of the challenging concepts in philosophy and mysticism, which has been given various definitions. Aristotle defined man as a "talking animal and sometimes a political animal". Contrary to the definition of the first teacher, Ibn Arabi considers the human being to be a divine tender, which the Most High has breathed into the human body from his merciful soul and soul and has made him the sum total of the truths of the world and the truths of the truth. Since Mulla Sadra is strongly influenced by the opinions of Muhyiddin Arabi in his philosophical-mystical school, he considers man as the divine caliph and has comprehensiveness. By accepting the plurality of human types and denying the unity of human types, he believes that humans have different types according to their inner ecstasy and can go through all stages; Because in terms of humanity, it is constantly progressing from one existence to another and does not have a certain essence. The Western thinker, Immanuel Kant, as the leader in the field of anthropology, believes that everything - God and existence - finds meaning with man. The same person who, due to limited cognitive abilities, is unable to solve important issues; Because the world and God have become powerless, it provides a wide field for practical reason and ethics and has infinite dignity. Mulla Sadra and Kant are two thinkers who have addressed these two issues with two different approaches. This article aims to express the commonalities and differences of these two Islamic and Western thinkers by referring to the main sources and in a descriptive-analytical way.

The presence or absence of peace can have an effective and decisive role in culture, economy, politics, and society. The present study aims to examine the views of Nahj al-Balaghah and Kant on sustainable peace and their commonalities and differences. In Nahj al-Balaghah, peace is divided into internal, individual, and social parts, and social peace is rooted in individual peace. On the other hand, there are criteria for peace that sustainable peace should have them. Also, peace between people and the government requires that the government embraces health and social security, servicing people, justice, and the rule of law. From Kant's point of view, sustainable peace has pillars that are purely material and supported by the votes of the president and the establishment of democracy. Although the foundations of peace are different from the point of view of Nahj al-Balaghah and Kant, they have the same opinion regarding the necessity and importance of peace. These two views respect human dignity and the rights of individuals and consider order to be necessary and the cause of peace. They consider peace as first principle and war as temporary and inauthentic. According to them, justice is the main goal of establishing peace. It should be noted that these two views are different in terms of epistemological and ontological foundations. Peace in Nahj al-Balaghah is based on a heavenly worldview, and in Kant's view, it has a materialistic view. In the first view, peace is a fixed principle, and time and place categories do not affect it, and its purpose is to create peace for people in society, while in the second view, peace is a relative issue, and its purpose is to create benefits at the level of governments.

The concept of freedom in Kant's view is a general concept that comprises three critiques and many of his treatises and writings. He introduced freedom as the foundation of morality and considers it the fundamental characteristic of the subject. In his view, freedom exists with two negative and positive meanings. From among these two meanings, Kant has chosen the second meaning and made it the basis of his thought. This type of freedom cannot be realized in an individual way and man finds the opportunity for appearance in light of socialization. Also, Kant has referred the realization of freedom to history and considers it a historical destiny. The present article has been written with the aim of describing the concept of freedom in Kant's thought and pointing out some of its shortcomings with an analytical-critical method. By analyzing the concept of freedom in Kant's thought, the authors have come to the conclusion that there are some important issues in the analysis of the concept of freedom that Kant did not pay attention to in his analysis of the concept of freedom; including various meanings of freedom, historical, cultural and linguistic aspects of rationality, and the commitment of the concept of freedom to satisfaction and happiness.

Tolerance is a phenomenon that has many meanings that originated at the outset in Renaissance Europe in the field of religious affairs, which subsequently spread to other areas of ethics, politics, culture, society, and so forth, namely, the right Freedom in choosing religion or any kind of freedom in expressing belief. Since the point of departure of this paper, which is a qualitative method, is based on the Hermeneutic study of Kant's personality and its philosophical texts and Protestant style. For better understanding, their writings have been explored directly and the opinions of commentators in This field has been interfered. The answer to this question is, why and how can one observe the footsteps of Protestant religious and moral tolerance in Kant? And the epistemic foundations of religious and ethical tolerance of Christian Protestantism and how did they relate to Kant? As a consequence of the broad meaning of Telomeres, it can be said that the Christian Protestant religion is a religion which, according to biblical teachings, is a fundamental change of believer and a tvarness to his followers and other religions in all social and cultural spheres , Political, religious, moral, scientific, philosophical, etc., and Immanuel Kant, a modern philosopher influenced by this religion and the baptism cult, has compared his philosophical conception of the category of tolerance to freedom, will, Autonomy and conscience, which includes philosophical, religious, and moral directions.

For the first time, Kant proposes the senses as key and central gates for authentic knowledge in the world of reason-based philosophizing and mentions a kind of transcendental knowledge. On the other hand, the actor's body has always had a knowledge-creating and inquisitive presence on the stage or the cinema screen. This article tries to examine the transcendental aspects of the body in the thought of Kant and some thinkers after him with the approach of Heidegger's fundamental question, and through this, to the bodily thinking process of the actor in the world. to pay attention to drama in the light of some philosophical and acting thoughts; Ideas such as Hegel's self-awareness, Brentano's intentionality, Husserl's intuition, as well as the actor's transcendence from Grotevsky's point of view. Therefore, in this article, while presenting parts of the body-centered views after Kant to Heidegger, an attempt has been made to examine the quality of the presence and meaningfulness of the actor's body in these views.

The question of whether religion plays a constructive and important role in Kant's philosophical system or not, has long been the concern for all those studying Kant. Though they have not been of the same approach in interpreting Kant's theological and religious claims, they, focusing on the content of the critique of pure reason and its natural consequence as negating the possibility of a theoretical knowledge of God, generally viewed in the field negatively. However, over the past three decades, in the English-speaking countries, a new interpretative wave has emerged that tries to challenge the current attitude. Unlike traditional commentators, the proponents of this new wave have no idea or even a single method for studying Kant's works, but they all agree that a comprehensive systematic study of Kant's works, both philosophically and non-philosophically, is needed to get his true view on religion and theology. They also have particularly emphasized the need for restudying the Book Religion in terms of pure reason. The common result of their interpretative efforts is that Kant's approach to religion and theology has been positive and reformtive.In this paper, introducing the main groups of traditional interpretations, we will introduce a brief overview of the new interpretative wave by explaining the approach and examiningsomeof their indexes

Necessarily each epistemic set follows a method and logic. Weber, one of the founders of social science, claims that he uses the developmental logic for this science. On the one hand, he is considered to be a neo-Kantian thinker, so the main question of the article is how Kant's transcendental logic has been reconstructed in the developmental logic. To answer this question, a descriptive-analytic method has been used. The results show that as the relationship between the a priori thing, that is, philosophy, and the a posteriori thing, i.e., empirical science, in the Kant's logic, is concomitant, that is to say, that philosophy provides the possibility of empirical science, this is also the case in Weber's logic, with the conceptual transformations that have undergone in Weber's logic. Science is laden with value. Values make a part of the reality meaningful. Below the evaluating ideas, the ideal type is formed, as in the case of the Kantian noumena, determines the limits, so that the above thing is realized, through the notion of objective possibility from the perspective of generalized knowledge, sufficient; rather than the metaphysical necessity.

The issue under study in this article lies in surveying common and different points in Kant and Suhrawardi's concept of existence. Accordingly, we have studied the opinions of these two Western and Eastern philosophers about the division of concepts, the position of the concept of existence among the concepts as well as the influence of their views on the proofs for the existence of God. It can be said that Kant considers existence as being conventional and only of one meaning, that is the relations found between the subject and the predicate of propositions. While Suhrawardi, has viewed the concept of existence as being of three meanings, one conventional as that of Kant and the other non-conventional. As for proving the existence of God, their differences would be considerable as demanded by their considerations on the concept of existence.

The belief in generalizability and independence of ethics of Kant is explained completely well before him by Imam Ali. With the descriptive-analytical studies and comparing the words of Imam Ali (AS) with Kant's view, it is proved that There are some similarities and some differences between these two viewpoints. The shortcomings of Kant's views are not observed in Imam Ali's words. Kant considers generalizability from positivistic (existential) viewpoint, but Imam Ali sees it from both positivistic and negative points. Kant's view on independence of ethics from ends, patterns, wishes and God's orders is very deterministic, but Imam Ali is fair in this regard. This difference is due to their goals in ethics. Kant seeks ethics for ethics; while Imam Ali seeks ethics as a way to approximate God.Kant denies the existence of any moral pattern, but Imam Ali (AS) accepts it.

The validity of physics and mathematics is from the ultimate goals and purposes and, at the same time, from presuppositions of Kant's transcendental philosophy. This fact means that Kant's philosophy in this field is subject to a vicious circle or begging a question, because Kant, when opposing Hume and Barclay's objects and explaining the certainty and objectivity of physics and mathematics, relies on the validity of these sciences. On the other hand, reliance on eighteenth-century sciences in philosophical deductions has destroyed the validity of important parts of Kant's philosophy as a result of developments in the sciences. In the present paper, by explaining the relationship between philosophy and other sciences, we have pointed out some of the damage that Kant's philosophy has suffered as a result of adherence to natural and mathematical sciences

Distinction of analytic and synthetic propositions and their applications is one of important problems in epistemology and analytic philosophy which was innovated by Immanuel Kant. The present article is to study the history of this division that can be trace back to the thought of Leibniz. Definition of analytic and synthetic as well as primary and common predications is to be discussed with a comparative approach. The focus of this article is on the question of relation of what is called in traditional logic "primary predication with Kantian analytic propositions and also those common predications with synthetic ones in Kant. The conclusion made is that although these two categories are in some ways similar, they are identical and have no similarities In details and the purposes they follow.

Immanuel Kant's ideas and true understanding of them is possible only in the subjectivist context of his critical philosophy. In examining his view of existence therefore one must consider the foundations of his thought like distinction of the noumenal from the phenomenal world and inaccessibility of the former to human reason.Kant reduced existence from external and real domain to mental category in the domain of mind and denied the predicative existence acknowledging only copula existence. He thus regarded existence not as a dimension of reality but only as a mentally constructed matter. in the domain of mind therefore unlike other concepts the concept of existence when attributed does not add anything new to the content of the subject but only acts as a copula (a connective role) in compound propositions and posits the subject itself in simple propositions.

One of important topics in logic and philosophy is the division of concepts. According to traditional logic and Islamic philosophy, concepts are divided into three types: essential intelligibles, logical secondary intelligible and philosophical secondary intelligible. The present article deals first with the views of Islamic philosophers on logical secondary intelligibles. In Western philosophical tradition Kant spoke of pure concepts of understanding or categories which are comparable with logical and philosophical secondary intelligible. This article attempts first to give an account of pure concepts of understanding in Kant’s view along with an examination of their properties, and then present a comparative study of his view with that of traditional logicians.