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

The issue of goodness and evil has been discussed since ancient times, from the days of ancient Greece before Christ. Socrates, for example, first used the terms good and bad, and later Aristotle discussed it in practical reason. In the field of Islam, the issue of goodness and evil is also one of the most important theological issues. Some theologians consider it to be a firm principle in recognizing the actions of God and His attributes of action. Various opinions have been presented on this issue. One of these perspectives is the viewpoint of the late ‘Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabā’ī. He presented the theory of subjective considerations (i’tibāriyāt) and regarded goodness and evil amongst the subjective considerations in the specific sense. The theory of subjective considerations has been discussed before ‘Allāmah as well, but he discussed it systematically. In the meantime, some attributed relativism to ‘Allāmah. However, the reality is that ‘Allāmah is an absolutist, not a relativist. He provides a precise interpretation of the subjectivity of goodness and evil, which requires careful understanding and deep contemplation. What is presented in this article is an analysis and explanation of ‘Allāmah's viewpoint on the issue of goodness and evil. This article is divided into three sections: semantics, epistemology, and ontology. If these three sections are correctly explained, we will get closer to the crux of ‘Allāmah's opinion. In semantics, he mentions two meanings for goodness and evil:1. agreement and disagreement with social goals and purposes, and 2. goodness and evil in the sense of what should or should not be done. Regarding the ontology of goodness and evil, he believes goodness and evil to be essential and real. He distinguishes between goodness and evil in the actual fact and goodness and evil in the practical aspect. Goodness and evil in the actual fact is constant, but goodness and evil in the practical aspect is variable and depends on the inner feelings of individuals. In the epistemology of goodness and evil, he is not a relativist; rather, he accepts the reality of goodness and evil, and intellect has the ability to understand it.

Harari's thought, like any other thought, originates from a series of methodological and epistemological principles. Considering the direct impact of the methodical and epistemological approach of every thinker on how to achieve the results, it is necessary to investigate them with analytical-critical method. In this article, it is shown that Harari belongs to "extreme empiricism" and uses "incomplete induction" to reach his general claims. This is despite the fact that considering the way to reach reality in the experimental method is a self-defeating claim and logically incomplete induction does not have the necessary efficiency to reach general results. Also, in terms of method, Harari is trying to present a coherent story of human history by "making claims without reasons" in many cases. Nevertheless, putting them together in some cases has led to "internal inconsistencies" and shows a "superficiality" and lack of scientific obsession in his works. Examining the methodology and epistemology of Harari's works leads us to the fact that he was unable to adopt the correct epistemological principles and for this reason, significant problems and shortcomings have infiltrated his thought.

Future studies as an emerging field has faced many challenges in the last few decades, the most serious of which is leaving the baselessness situation and being equipped with philosophical foundations in order to transform into a scientific field. In this regard, it is faced with basic questions such as how to do research on the future that has not yet been realized, and whether it is even possible to gain knowledge from future-oriented statements. In response to these questions, the authors of the present article first undertake to identify the areas of research about the future and then analyze the serious epistemological issues facing them. Also, taking these issues into consideration, the possibility of gaining knowledge from future assumptions has been analyzed through the lens of three laws of thought. Finally, the authors have explored into the main theories of truth and justification in relation to the future propositions and have proposed theories that are suitable for creating a justified true belief in the future propositions. The results gained by this article indicate that there is an initial possibility of gaining knowledge from future-oriented beliefs. In this regard, the theory of truthfulness has been analyzed and proposed to verify the truth of these beliefs and the theories of introversion and moderate fundamentalism to justify them.

Human cognition and perception is one of the philosophical topics that have been explained in different schools of thought by referring to other ideas that the followers of that school have. Subjects such as the nature, possibility, tools and levels of knowledge have always been discussed and disputed among opinionated people. On the other hand, knowledge is one of the basic elements of education. Therefore, our belief about it will have a significant effect in organizing the educational system. One of the Muslim philosophers who has shown great attention to epistemological issues in his commentary on the Holy Qurʾān is Sayyed Mohammad Hossein Tabatabayi. In this study, we intend to recognize his epistemological foundations in his commentary book Al-Mizan and seek the achievements of these foundations in the discussion of other components of the educational system; such as goals, principles and methods. This study aims to reveal that Ṭabāṭabāyī believes that from the point of view of the Qurʾān, knowledge is the absolute meaning of consciousness, which becomes possible with the help of sense, intellect, and revelation, and it has levels. In Tabatabayi's point of view, the Qurʾān considers the glorification of God as a way to gain knowledge, it also considers self-restraint and stopping it from engaging with the body as a necessary thing to gain knowledge. Also he believes that providing a moral model, reasoned education and avoiding imposition, and strengthening critical thinking are Qurʾān's educational methods that are compatible with these principles.

In this article we are concentrating on this question : is religious experience cognitive? In responding to the question, at first we point to nature of religious experience according to some thinkers, who believe in it. In definition of religious experience we rely on Schleiermacher, Alston and Swinburne's views. Then we say that their arguments are summarized in three main titles: (1) uniformity of religious experience whit sense experience(Alston) (2)appealing to principles of Credibility, Testimony and Authority(Swinburne) (3) uniformity in accepting conditions of religious experience and sense experience(Alston, ). About first argument we say when religious experience is privet and unrepeatable, how it can be same as sense experience that every one can test it and can transmit to others with evident propositions? About second argument we say that these three principles are applied just in sense experience and such is the third argument. About second argument we say that these three principles are applied just in sense experience and such is the third. Finally about the third argument we say there is deference between condition for accepting religious experience and accepting sense experience.

Epistemology is a scale and measurement criterion. In the science of the school of human relations management, the quality of organizational phenomena is measured by science and the position of science itself is also measured by epistemology. Epistemology is related to understanding the roots, contexts, nature and validity of sciences. Therefore, among the foundations of the mentioned school, one of the most important ones is epistemology as the axis and circuit of analysis of many management processes and organizational issues, without its correct understanding, organizations may face a serious challenge in facing individuals and also, the direction of their behavior in the organization should be faced. Epistemology in the mentioned school is formed from four components namely nature, subject, tool, source and validity, which are examined and criticized in this article using the inferential (istintaqi) method. The findings of the research indicate that the Holy Quran did not consider only reliance on reason and human findings to be sufficient for knowledge, and that experience, sense and induction are the first steps for complete and sure knowledge, which relies on heart faith, intellectual and narrative proofs (Quran and Sunnah) which has a realistic nature with two vertical views (with the Creator) and horizontal (the behavior of the creature and the whole being); from the Quran’s point of view, the tools of knowledge are not only inductive, such as observation and experiment, based on human behavior; rather, its sources have a wide range such as revelation, reason, heart, sense and the whole existence, which has unlimited validity and has a different point of view compared to the mentioned school

The knowledge of phenomena has always been one of the main concerns of the human community and has paid special attention to this issue throughout the ages. This is a sign of the importance of knowledge and has occupied the minds of wise scientists; because awareness is a reflection of cognitive currents and social schools that have risen in society and made a group of thinkers their supporters and followers. Knowledge of the facts of phenomena is vital for the human community. Epistemology has a special role to judge the validity of human knowledge. The epistemology of systemic management has an objectivist nature and should be analyzed in the framework of the positivist approach. The subject of knowledge is the systemic management of the environment and environmental influencing factors on the system, and reason, objective phenomena and the environment are the sources of its knowledge. The present research, using the combined method of exploratory, meta-composite and inferential (istintaqi) methods, first analyzed the epistemology of system management about the nature, approach, topic and source of knowledge and using the inferential method as key questions, presented the outcomes of knowledge to the Quran for receiving the answer. The findings show that knowledge from the perspective of the Word of Revelation does not have purely material nature and its spiritual dimension is much more prominent. Quran considers knowledge about the environment and its influencing factors to be necessary for the quality of actions and actions of the organization, but the subject of knowledge is developed from the environment and environmental factors, God, man, environment, environmental factors and the relationship between them. It expands them and clarifies that the sources of knowledge are more than nature and instrumental reason, history and revelation

Can falsity be used to prove the scientific nature of religious propositions? With the advent of rational positivism in the early twentieth century and its spread throughout the world, metaphysics and even transcendent ethics were discredited. By breaking with the authority of positivism, which generalized the empirical and inductive criterion for distinguishing science from non-science and turned it into a general criterion for meaning, Popper opened a new arena for metaphysical discussions in which metaphysical theory is considered rational. Respecting metaphysical theory, Popper not only saw metaphysics as inseparable from science, but more importantly, that metaphysics was one of the hallmarks of testable scientific theories. In this sphere, this research with analytical-critical method, seeks to measure and study the impact of Popper's philosophy of science on religious knowledge. To this end, we first examine Popper's philosophy of science and conclude that, despite the objections to Popper's philosophy of science, falsity has not only provided a suitable platform for the rational justification of religious propositions; Rather, it was found that some religious teachings, especially those teachings that are proven by rational reasoning, have the ability to be refuted and can be considered on the basis of scientific refutation.

Allegory is one of the most important semantic and theological aspects used in the Qur'an. The current paper has been authored with the aim of explaining why allegory (imagination) is used in the Qur'an in terms of ontology and epistemology. Analysis and inference are the methods used in this paper. The two main propositions that the article seeks to explain are: 1. Qur'anic allegories do not have a valid or virtual nature; That is, they are not mere examples to facilitate understanding (the ontological aspect). 2. Qur'anic allegories are degraded facts that are the subject, principles and materials of imagination to understand the Qur'anic teachings and make understanding possible (epistemological aspect). In the Qur'an, allegory is used to describe and liken sensible facts to tangible manifestations; because the realities of the perceptible world are suitable manifestations for depicting the unseen world and spiritual truths. Allegory is an important activity of the imagination to understand and comprehend problems, which is done by retrieving, combining, or creating exampled (imaginary) forms appropriate to the intended concepts. The Qur'an is the book of guidance for human beings, and not only the teachings contained in it, but also the way to explain those teachings is a proof and guide for human beings. Divine will and providence in using allegory in the Qur'an bring us blessed teachings.

One of the harms of religious thought in Islamic society is the design of the humanities based on Western philosophical principles. The way to deal with this damage is to raise the fundamental issues of Islamic thought and compare it with contemporary and influential ideas in Western societies on new issues that have been considered in the field of epistemology. To this end, the present study, while introducing the epistemological foundations of Sadra's wisdom and critical realism, tries to evaluate critical realism in explaining reality based on the findings of Sadra's wisdom and seeks to answer this question. Is it possible for critical realism to have a correct explanation of reality based on its epistemological foundations? Therefore, this study, being library-based and using a descriptive-analytical research method, finally concludes that critical realism, after distinguishing between the necessary object of knowledge (what exists) and the transitive object of knowledge (what we can know), with the reduction of the field of science to its transcendental object, as well as with the reduction of the internal content of knowledge to its social dimensions, has suffered from cognitive difficulties and has still failed to explain reality. Whereas Mulla Sadra in his transcendent wisdom, unlike critical realism, does not return the designations of knowledge entirely to its social dimensions, but also discusses the designations and existential dimensions of science. And he considers the truths of the world to be rational matters, that what is perceived outside the senses is the descent of those truths perceived by the intellect.

The long-standing and controversial issue of generalities is rooted in general and partial epistemology in logic. The issue of general and partial can be examined in three semantic, epistemological and ontological areas. Logic and philosophy can be used in the field of epistemology. Studying the conformity and correspondence of these two concepts with their examples belongs to the field of logic, and the origin and formation of these concepts in mind is a philosophical discussion. Since logic has always been considered as a prelude to the science of philosophy, this research is aimed at explaining general and partial knowledge in Ibn Sīnā’s logic. Ibn Sīnā’s logic is one of the most brilliant periods in the history of logic. The research findings include justifying the position of the discussion of the general and partial in single words, explaining the definition of partial and general, Ibn Sīnā’s strategy in coping with the forms of non-impossibility of supposition in understanding partial concept as well as real and additional general and partial.

Ma‘rifa (doctrinal knowledge) and piety are interactively or reciprocally related. The philosophers' disagreement over the effect of ma‘rifa on piety is in fact this very efficacy, which some accept and others deny. As for the contrary, that is the effect of piety on ma‘rifa, however, they disagree, especially in terms of what kind of ma‘rifa can piety produce or provide the ground for. The question that crosses one's mind here is that regarding the effect of piety on ma‘rifa which one of the theoretical or practical ma‘rifa is effected by piety? As a contemporary Muslim scholar, Shahid Mutaharri believes that piety can be effective only on practical intellect and does not have any effect on theoretical intellect. With a descriptive-analytical method, using library sources, and relying on religious principle, this research undertakes to criticize Shahid Mutahhari's viewpoint. The findings show that such notions as mystical experience of the mystics, the mandate of conscience, the generality of religious statutes, the philosophy of creation, the arc of ascent, and the universality of manifestation denote the effect of piety on theoretical and practical ma‘rifa.

The Concern for the development of justice in the field of culture, along with economic justice, political justice, etc., confronts us with the combination of cultural justice. The concept of cultural justice, in the sense of considering the fairness or unfairness of actions, policies, distribution of cultural goods, and cultural system in general, is an extremely complex concept whose discovery and determination of criteria and indicators depend on fundamental epistemological questions. This study seeks to explain the important epistemological questions of cultural justice through a descriptive-analytical method. The results lead us to think that the adaptation of cultural choices to the nature of culture is crucial in reflecting on "understanding the origin of cultural justice." In the second question, paying attention to the originality of our culture saves us from falling into relativism in cultural justice. For the discourse of "How to achieve the standards of cultural justice", one must look for the answer to what is the nature of culture and the possibility of its controllability. Pluralism in cultural justice and the necessity of purposefulness will be the other two principles of cultural justice that the paper deals with.

The deepest human thoughts are those related to the establishment of security for a better life. The aim of this research is studying the components of the defense-security culture based on the Mahdavi teachings. This research tries to answer this question that what the characteristics of the defense culture related to the Mahdavi teachings are. The present paper, with an analytic-conceptual approach, deals with the how of the defense culture. The present research analyzes this issue in two areas: first, it looks at the wandering, multi-aspect, and lack of human understanding which always faces serious crises because of not having a perfect human as the modeling component. Secondly, in order to achieve lasting security, it focuses more on the soft cultural approach. In this regard, it emphasizes the components of defense culture such as the instrumentality of military and defense power, legitimacy and authorization, being peace-oriented, right-oriented, preventive, honorable, and victorious

The present paper deals with epistemology and its mechanism; it addresses the formation of knowledge and consciousness in the human mind in the realm of acquired knowledge, including imagination and judgment based on the view of Muslim philosophers, and the way of acquiring knowledge in the three levels of primary intelligibles, logical secondary intelligible and philosophical secondary intelligible according to Mulla Sadra's Transcendent Philosophy based on the abstraction of the human soul. Moreover, the mechanism of mystical knowledge based on Knowledge by Presence, whose origin lies in man's heart, is examined from the view point of epistemologists. In addition, the nature of mystical experiences arising from epistemologists' Knowledge by Presence and the criteria and reasons of the truth and falsehood of these revelations are analyzed, and the high level of knowledge based on the reality of certainty and the unification of epistemology and ontology of the mystic in the third journey is presented.

The unity of the knowing and the known, as a theory, has a special place in transcendent philosophy. Some philosophers including Ibn Sina, have denied the theory; Mulla Sadra, however, agrees with it. This disagreement is due to the differences founded in their philosophical foundations; so that one may say: this theory can only be conceived on the basis of transcendent philosophy. The content of this theory, on the basis of common views, is the unification of human mind with its scientific forms. Mulla Sadra's specific principles and theories about the nature of the soul as well as in epistemology allow for a specific interpretation of this rule. The common view of the process of perception lie in the effect of the outside world and the ascendant state of knowledge, there may be found a downward spiral of knowledge. On the basis of the simplicity of human soul, every object in the outside world has a principle and reality in the inner of rational order of man. Given appearance of this simplicity, all rational, imaginary, and sensory perceptions would appear in downward orders of sense and imagination.  emergence of that principle in the far infrared, including imagination and sense. Mulla Sadra considers this field of knowledge in his theory of which the best expression, regarding the unity of zahir and mazhr, is the unity of the knowledge, the knowing and the known.

This study seeks to examine the phenomenology of social capital in the context of the daily interactions of actors in social networks and influenced by this network in the society. By participating in the new mentality of social networking, the actor experiences a different kind of social interaction in relation to the traditional method of interaction. A durable network for Bourdieu, with the opportunity to get to know each other, gives each member their full capital support and credits them. In examining and analyzing the components of social capital through interviewing and analyzing 25 samples, it was shown that the mutual recognition of the actor in the virtual arena suffers from ambiguity and ontological phenomena and decreases from the realistic to the idealistic level and trust is changed based on mutual recognition to the level of fundamental trust and confidence and it damages the aspects of security and confidence. Although the network of relationships expands, it is loose and temporary in quality. This expansion improves social capital in cases where people's recognition is not necessary (action is more functional than communicative). It also transcends social classifications, bringing the virtual arena closer to equity in the distribution of social capital. As a result of these changes in the components of social capital, we come to redefine this concept

This project was aimed at giving a new understanding of Imam Khomeini's political thoughts through an epistemological framework. The research method was descriptive-analytical. Results indicated that the political thoughts of Imam Khomeini confirmed his epistemological approach whether directly or indirectly. The two tools of reason and revelation have had the greatest impact on Imam Khomeini's political thought. His political thoughts, despite the significance of acquired knowledge, have been developed under the dominance of presential knowledge and more specifically through jurisprudence and theology. It is also said that many of his political approach could be consequence of epistemological assumption. Moreover, devoution is the highest level of knowledge to him.

The nature of language and its features are among the issues which have gone through the scholars' and intellectual's minds for a long time, amongst whom Fārābi is one of the earliest Islamic intellectuals who has written on the issue of language and linguistics philosophy in details. However, the present research does not focus on Fārābi's philosophy of language and linguistics, an issue on which different research have been carried out. But its main concern is the function and application of language in epistemology, i.e. to answer this question that what epistemological outcome the category of language has brought for humans? According to contemporary intellectuals, two types of science should be taken into account to address this issue: epistemological linguistics and cognitive semantics. This issue should be taken into consideration that the aforementioned two sciences have not existed in the period of Fārābi. However, the present research is of the opinion that Fārābi had considered a great deal of epistemological and cognitive function for language and had maintained that language has many aspects. Compared to contemporary intellectuals' achievements in this field, it may be imagined that Fārābi has not written much on this issue, but his formative contribution to the study of language is undeniable. The research method adopted in this research is a library one in terms of gathering data and is an intellectual one in terms of data analysis.

Epistemology and its sub-fields are known as the most important theoretical bases affecting the formation of interpretive schools. Regarding the problem of understanding and interpreting the texts, particularly the Holy Qur'an, there may be found three epistemological approaches. In the first approach (audience-based), the audience and his mental presuppositions are regarded as the main pillar of the process of understanding, and since the presuppositions of each audience are distinct from others, the findings are also distinct, and all of the findings are considered to be justified. In the second approach (author-based), the final meaning of the text is an understandable truth that must be achieved during a process. It is not impossible, though difficult it may be, to discover the author's intention in interpreting the text (of the Qur'an), and only the sense corresponding it may be taken as true. In this paper, comparing the two approaches, the third approach (text-based) whose epistemological basis is on Islamic teachings, is explained, according to which the main element in the process of understanding is the very effect of the text of the Holy Qur'an. While studying the above three approaches comparatively, using qualitative content analysis and logical reasoning approaches, it has been concluded that among these approaches, the third is more justified, and relying on this approach, it is more probable for the depth of the Qur'anic verses to be perceived. The success of some valid interpretations such as al-Mizan may be known as the product of such an approach