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

The most fundamental principles of quantum can be put forward in the principle of uncertainty and the influence of the observer in the behavior of quantum particles, of which the former is closely related to free will and the latter to consciousness of particles. If we add the interpretation of the creation of measurement in quantum particles to these two principles, the claim of the effect of transcendental affairs in the creation of particles through free will and consciousness would not be too much. Because Ibn Sina's basis in free will and awareness is thought to be through the bestowing of "active intellect"; that is, whenever something is intended, quantum particles or particles that have the greatest affinity with incorporeal things are created in the brain and consciousness flows. The question is, how can the model of free will and consciousness in physics be based on Islamic philosophy? The purpose of this article is to examine the physical philosophy of Avicenna in the relationship between free will and consciousness and compare it with the current philosophy of physics. This research collects information in a library form and analyzes it descriptively and analytically. In the end, it comes to the conclusion that Avicenna's model is significantly superior to the current models in physics. In addition, this model can be improved from the point of view of religion.

Social monotheism, in terms of its belief-social identity, has important functions in the philosophies of Mozaf to the sciences and as a result of their transformation, of which the philosophy of interpretation is one of them. The importance of discussing philosophy of interpretation is in the necessity of responding to newly emerging social doubts and the inadequacy of religious monotheism with its common concept in relation to these doubts, the frequency of social verses and the rule of the spirit of monotheism over the Qur'an. The present article, which aims to explain the function of social monotheism on the philosophy of this science with an analytical-argumentative approach, shows that the result of the social examination of monotheism is effective in better identifying God as the source of the Qur'an, and by inducing a social approach to God's attributes, including his knowledge, wisdom, creativity, and supervision, it will give a new social direction to the interpretation of the verses related to God's names and attributes. The correct understanding of the structure of society and the space of the time of revelation and the correct understanding of the verses related to that time, such as the concept of worship and the interpretation of the verses related to it, is the function of social monotheism in the foundations of the science of interpretation. Via the social examination of monotheism, a new logic is developed in the understanding of the produced verses and the realm of mediation of the Qur'anic verses, and the potential of this science is revealed in the authority of human sciences and the weakness of Sufi or liberal interpretations. Therefore, it is possible to suggest the trend of social interpretation focusing on social monotheism. Bringing the Qur'an to the public scene and interpreting it in line with the objective needs of the social life of the time and laying the groundwork for expanding the transcendental concept of Qur'anic monotheism in the body of life and turning the Qur'an into a way of social life based on the monotheistic verses are the changes that are created in interpretation

Wahhabis are against any learning and education of philosophy; In addition, one of the most common fatwas of Wahhabis is labelling the philosophers as atheists. Although they have tried to present their conflict with philosophy and philosophers as scientific and well-reasoned, but according to the findings of this research, and by evaluating the Wahhabi reasons, we have found that the Wahhabis misconstrue the philosophical concepts and also they have anti-rational prejudices, this attitude had the greatest impact on Wahhabis' misunderstanding of philosophy and philosophers. It seems that the excommunication of philosophers and the banning of philosophy by the Wahhabis are based on prejudices and unfair ratios rather than having a scientific basis. In this essay, with a descriptive-analytical method, the opinions of the opponents of philosophy have been examined and criticized

Research and study on issues of “philosophy of” (Additional philosophy) to science is one of the effective activities in the production of new knowledge. one of the dimensions of this type of studies is the analysis of issues for these new sciences. This essay aims to study the characteristics of “philosophy of interpretation”. This research is done according to a library based reearch, using the descriptive analytical method. The results of this research is as the following: a historical and rational recognition of the nature of the science of interpretation and understanding its essence; understanding its engineering and structure; clarifying its most important issues and studying the main concepts of this science; studying its methodology and goals of this science. Discovering the scientific and non-scientific assumptions of the science of interpretation. Finding the problems ahead of this new science. All of the above mentioned cases are considered to be the main issues in the philosophy of interpretation. Some of the other characteristics of the science of interpretation are comprehensiveness and unbiased judgment toward the other sciences. Finally, we can claim that the subjects in this science in intertwined.

After translating philosophical texts to Arabic language and the entrance of philosophy to the Islamic society, some refused the philosophy as a foreign knowledge which not only is not compatible with religion, but as well stands against it occasionally. Philosophers for standing against these objections tried to show philosophy not only has no opposition against religion, but also we can prove many religious teachings by philosophy. With this motivation, they gradually enter the philosophical point of view for interpreting Quran and claimed Quran has underneath layers that are trying to transfer deep meanings and compatible with the understanding of knowledgeable men that these meanings can only be discovered by philosophy. Their point of view about interpretation and philosophical interpretations has had some opponents that has criticized that from different aspects. One of these aspects is studying the consequences of this approach. We can point out some of these consequences including semantic change in quranic words, tending toward interpretations contrary to appearances, ignoring emotional and feeling elements in Quran, falling away from Quran main target( guidance and self-purification); showing understanding of Quran difficult and the necessity for other references in order to understand Quran.

From the perspective of the two disciplines of theology (Kalam) and philosophy, Khajeh Nasir al-Din Tusi seems to have a dual personality. Because sometimes he has held two different opinions on a scientific issue; one in accordance with theologians’ ideas and the other in congruence with those of philosophers. At first glance, it seems that Khajeh Nasir has been contradictory. For example, from a philosophical point of view, he does not believe in the coming-back of non-existent, and on the other hand, in the preliminaries of the topic of resurrection, he has accepted that non-existence of the universe is possible and in harmony with the narrated proofs. In this paper "resurrection" is studied, and probabilities are discussed and from among them, the viewpoint that corresponds to reality from our point of view is selected as the preferred viewpoint. This paper bases its judgment on the words of Khajeh Nasir. It considers his social and scientific status and the fact that the period in which he lived was marked with widespread attack by theologians against philosophers. Also, considering the moderate, right-oriented and scholarly personality of the late Khajeh, the paper concludes that his personality is pseudo-contradictory, not contradictory. This mainly library study is based on research into the works of Khajeh. We have tried to state Khajeh's point of view after analyzing and examining all the possible aspects. Therefore, where necessary, we have also used the views of commentators.

The Holy Qur’an has been interpreted in different ways since the time of Revelation up to the present. One of its interpretation methods, for which there is disagreement on its admissibility or inadmissibility, is philosophical interpretation. A number of philosophers have taken its admissibility for granted and have interpreted chapters and verses of the Qur’an in a philosophical method, and another group of religious scholars have opposed it, somehow arguing its inadmissibility. In this article, first, the most important reasons of the opponents of philosophical interpretation such as: narrations indicating that the interpretation of the Qur’an is far from human intellect; narrations forbidding seeking guidance from [sources] other than the Qur’an; contradiction of intellection with philosophizing; and controversy and uncertainty of philosophical arguments are examined and criticized, and then, for the admissibility of the philosophical interpretation and the necessity or at least the permission to use philosophical findings in the interpretation of the verses, it is argued and finally it is concluded that the philosophical interpretation is admissible under certain conditions.

Hume is an empiricist philosopher who sometimes calls himself a skeptical philosopher and sometimes opposes skepticism; Hence, presenting a coherent image of Hume's philosophy is one of commentators` concern. This paper attempts to provide a coherent outline of Hume's views on skepticism. Hume logically justifies skepticism, but for psychological reasons, it is unstable and temporary; For this reason, while defending skeptical arguments about the "contagion of error in any rational argument" and the "denial of the rationality of natural beliefs (eg, belief in causality, belief in external existence, and belief in the self), he defends the inevitability of these beliefs and tries to preserve these beliefs by ignoring skeptical doubts. Of course, this article makes it clear that Hume's skeptical stance is not free from flaws; both because the skeptical arguments in question are distorted and because his psychological approach is incapable of overcoming skeptical doubts; Therefore, Hume's skeptical position may not be taken as acceptable in many ways and cannot replace the rational and correct explanation of Muslim philosophers in the field.

Introducing the theory of "originality of existence in realization" from mysticism to philosophy in the eleventh century, Sadr al-Muta'allihin caused a great change in philosophy. He took this theory as being of two cases of usage: first, the unconditional truth of "existence" which also had a background in mysticism; Second, special contingent beings that had not background in mysticism. Therefore, according to his generalization, special possible beings also became original and existent in essence, and this required the acceptance of their inherent necessity, which was not acceptable and reasonable. Sadr al-Muta'allihin himself was aware of this objections and offered two answers to solve them: one based on the difference between the meaning of bidhdhat, by essence, in the two expressions of wajib alwujub bidhdhat, essentially necessary existence, and mawjud bidhdhat, essentially existing" and the other based on the difference between zarurat dhati, intrinsic necessity, and zarurat azali, eternal necessity; But neither of the two answers removed the problem, and this has created anxiety in the views of Sadr al-Muta'allehin; Therefore, in some of his works, he has retreated from his generalization

Monotheism and knowledge of God are among the most important issues in philosophical systems, and there is no philosophical system that has not dealt negatively or positively with this issue. Monotheism and theology have been widely discussed by Muslim philosophers. The Holy Qur'an, which is the last and the most complete divine book for the guidance of mankind, has addressed the issues of monotheism in a way that is comprehensible to all people. Since the purpose of the revelation of the Holy Qur'an is to guide all people, the way the issues of monotheism are discussed in the Qur'an is not the same as that of ordinary philosophical books. Contemplation and reflection on the verses of the Qur'an leads man to understanding the points about the philosophical foundations of monotheism. Hence, one can observe a kind of similarity and correspondence between philosophical teachings and this heavenly book, which shows the strong connection between divine religion and divine philosophy. The verses of the Qur'an inspire understanding of monotheistic philosophical principles. The philosophical system of transcendental philosophy considers some monotheistic issues including the argument of the truthful, the unity of existence, the unity of the true truth of God, the argument of Tamanu' to proving the oneness of God, the method of determining the truth and creation and the causality and activity of creatures. These concepts can be deduced from the verses of the Holy Qur’an.

Cinema always seeking and exploring new and various sources to adapt and creation of films as its final product.  On the other hand, philosophy is more applied as a framework for expression, critic, description, and explanation or value-judgment of cinematic movies. A field on the upstream of cinema allows the researchers to think and philosophizing by a medium or interface named film. Reversely, this paper’s main purpose is to illustrate a path in which cinematographers and particularly scriptwriters used one of the most famous and history-making allegories and anecdotes of philosophy as a theme or motif to plot-creation. The discussion is not related to the prediction of the future by Plato and depicting the cinema in past millenniums. The main issue and question are how philosophy can provide the raw material for cinematic creation? The aim is to show that it is not necessary to make a philosophical film based on the biography of a philosopher or accumulating the dialogs and narrations of the film with philosophical debates and concepts. This paper applies an analytic-comparative method by studying script’s texts through the intermediation of tips and allusions which exist in dialogs and plot to illuminate the manner or quality of adaptation from one of the most famous philosophical allegories. The essay investigates instances from the different cinematic streams, a spectrum from Hollywood mainstream and directors like Peter Weir toward European independent cinema and author film-makers like Bernardo Bertolucci by content interpretation of scripts and introducing this method as a way of adaptation in Iranian experimentalist and independent cinema.

The meaning of life and the search for this meaning is a moral, spiritual, psychological and religious necessity. Allameh Tabatabai and many Islamic and Shiite philosophers believe that the meaning of life depends to a large extent on the instinctive structure of individuals. This need is like the basic human needs (eating, drinking and sexual needs) that exist in the first instinct in human beings. Thomas Aquinas and Allameh TabatabaiBoth discoveries are considered beliefs because they both believe in the existence of an end in the creation of man and the world based on the concept of divine wisdom and the existence of an end in the evolution of beings. The approach of the present study is comparative. Both philosophers have in common that they have considered the meaning of life as the purpose of life and the purpose of life as the existence of God. The present study seeks to answer the questions that after recognizing the principles and the type of their philosophical approach, where are the points of difference and commonalities between these two thinkers? And what is their educational perspective and how can we establish a relationship between the views of these two thinkers in the discussion of the meaning of life and the educational perspective.

Al-Kindi is the first contemporary Mu’tazilite Muslim Philosopher, who has translated various works from Greek into Arabic during the translation movement period. Al-Kindi’s impression of metaphysics has been entangled with theology in such a way that in his definition of philosophy he considers it as knowledge about truth and causes and discusses it with a theological approach. On this basis, the present paper is intended to examine Al-Kindi’s impression of God and the writer attempts to clarify the limits of the independence of his thought from the Greek thought and the impact of the Islamic and Qur’anic approach concerning the concept of God. According to Al-Kindi’s definition of primary philosophy, “what status does God have in Al-Kindi’s philosophy?” Is Al-Kindi’s God a philosophical God affected by an Islamic-Qur’anic outlook or a God affected by the Greek outlook? Either as the Cause or as the Truth, God has an important status in philosophy for al-Kindi. Al-Kindi’s philosophical outlook and his definition of philosophy are to some extent affected by Greece and the Islamic approach. “Truth” and the “One” are two features of the Qur’anic God in Al-kindi’s view; and “pure is-ness”, “primal cause”, and “prime agent” are also the features of the philosophical God affected from Greek philosophy in Al-Kindi’s view. In this research, we would examine the concept of God given the definition of primary philosophy and Al-Kindi’s impression of it.

This paper analyzes Allame Martyr Morteza Motahari’s view on the opponents of philosophy in the Islam culture. Totally, in his view, the opponents of philosophy are divided into five groups, Mu’tazilites, adherents of Hadith, Ash’arites, integrated perspective (the adherents of Hadith and sensual philosophers) and Muslim Mystics. The Mu’tazilites, however, were closer to the philosophical way of thinking than others, though, their approach was dialectical, not argumentative.The Mu’tazilites also disapproved of some philosophical views. The Mu’tazilites, of course, opposed some philosophical views. While avoiding any arguments in theology, the adherents of Hadith, they only resorted to the religious texts. The Ash’arites did not regard reason and rational arguments as an independent source, but as a subordinate source. Despite Hadithi attitude, the integrated perspective was also influenced by sensual philosophy. Muslim mystics’ opposition to philosophy, eventually, has not been for denying the value of intellectual arguments, but for the validity of intuitive arguments over rational arguments.

Muslim thinkers have always defended religion in various ways. Iqbal Lahori is one of those thinkers who tried to revive and rebuild religion in the new era. This research tries to analyze Iqbal's theological method in defending religion in a descriptive-critical way. According to the findings of this study, Iqbal, in negative aspect of his theological system, considers the method of "Islamic philosophers" and "traditional Islamic theology" as being incomplete rather incorrect in defending religious teachings. The pure rationality and lack of excitement of these two field is the cause of this turn. In a positive way, Iqbal has tried to defend religion through "religious experience," which has a semantic affinity with "mystical intuition." He believes that only this method is suitable for defending religion, and this method is in accordance with the Qur'anic teachings and in line with the needs of today's human beings. This research, as being critical partly, has shown that Iqbal did not have a deep knowledge of Islamic heritage and his theological research method did not have the necessary power to defend religion

For various reasons, Attar's time, is the age of anti-wisdom and the struggle against reason and its consequences. Basically, the issue of focusing on reason in all affairs has been emphasized in all religions and sects. However, in the time of Attar, the emphasis on narrative affairs and resorting to words had replaced scientific documents, as a result of which we are facing a decrease in the effects of reasoning and the diversity and multiplicity of narrative works. Currently, in this study, first, we try to answer the question of whether the tendency to reason has diminished. Secondly, what are the causes and reasons for it? Thirdly, how has it been reflected in Attar's works as one of the literary features of that era? The purpose of this study is to answer the above questions and to clarify the atmosphere of the era in question from the perspective of this research. The research method in this paper is analytical-descriptive and library method. The results of the study indicate that such a rational condemnation of sciences in Attar's works is influenced by the social conditions of his time. Among the factors influencing this are the policy of the Abbasid caliphs, the policy of the Seljuk kings, the orientation of the institution of the Ministry of Establishment and the growth of religious schools, the domination of anti-rational groups such as the Ash'aris and the decline of rationalist groups such as the Mu'tazilas.

The relation between virtue, intuitive knowledge, and goodness is one of the basic pivots of philosophy of ethics. The kind of outlook on this relation would naturally lead to some outcomes concerning scientism or pragmatism or adopting a third viewpoint. In this field, Plato – the great Greek philosopher – and Mullah Sadra – the great thinker of Islamic philosophy – both have an exclusive outlook about virtue, which confirms a close relation between ethics, epistemology, and ontology. While studying the philosophical principles of Plato (including the idea theory) and Mulla Sadra (including the analogical gradation of existence as well as a specific perspective on soul and its ontogenetic motion) and with the use of an analytical-descriptive method, this research is intended to express the similarities and correspondence of their opinions and explore and analyze the differences existing in this respect. By expounding the notion of virtue and structural analytical of opinions as well as noticing the different philosophical principles of the two thinkers, one can find out the existential identity of intuitive knowledge, virtue, and goodness. The unity of the above three categories would be with an emphasis on the centrality of intuitive knowledge and its conceptual command on virtue and goodness; in such a way that the actualization of intuitive knowledge means attaining virtue and appearance of goodness.

According to Mulla Sadra, revelation is the connection and union of the soul of the prophet with the world of reason and imagination. In order to make this connection take place, human must come to rational perceptions and rule reason ignoring animal and plant desires. To prove this point, Mulla Sadra enjoys his philosophical principles such as the union of wisdom and wise and the levels of reason, imagination and sense; consequently eliminates the shortcomings of the theory of the peripatetic. The present article seeks to examine Mulla Sadra's approach and approach to the component of revelation (Verses) and Tradition (narrations) in solving philosophical problems in a descriptive – analytical method.

One of the most common ways for one science to penetrate other sciences is through its power of reasoning and generality, which has led to the seeking and sometimes borrowing of other sciences. Philosophy is one of the sciences that in this regard has snatched the lead in the field of humanities from other sciences. Accordingly, many sciences, especially the science of the principles of jurisprudence in the Shiite field, are influenced by the knowledge of philosophy, because the science of principles is a borrower science, especially due to its involvement in various fields and despite its ups and downs. It has changed from philosophy. Of course, it must be acknowledged that this does not mean that the fundamentalists used it without any interference with the words of philosophy. The influence of philosophy and the influence of the science of principles has progressed to such an extent that philosophical rules, which are the results of the discussions of that science, have been used extensively in this science, so that it has become a part of its literature. This influence has started from the wide and gradual use of philosophical words by some fundamentalists in the margins of their writings and has progressed to the employment of the deepest and most obscure arguments in the way of thinking. Therefore, by examining some of the works of the authors of the principles, the role of philosophy and its rules can be clearly seen. This article deals with some of these cases and hopes to prove the necessity of teaching and learning philosophy, at least to the extent of understanding the rules and principles, and on the other hand to show the need to pay attention to changing educational texts on the science of principles.

From the philosopher's point of view, one's cognition can not be achieved solely through the study of the personality aspects of a person, but it is necessary to include other areas, including communication with other human beings, that the concept of »me» and »another or other Buddhism »was raised in philosophy. This concept was introduced by Bakhtin from philosophy into literature. In the literature, he was instrumental in discussing topics such as dialogue, dialogue, etc. in revising past texts. Nahj al-Balaghah is one of those texts that, incidentally, has a great deal of dialogue with. In other words, the main part of the Nahj al-Balaghah is the discussion of the Imam with the people that has been answered in response to a question, in response to something, etc., all of which are in the direction of the listener's conceptual horizon. The findings of this research indicate that the other is for Imam, various groups of people, such as close relatives, rulers, hypocrites, enemies, etc. From Imam's position towards each of them, I am the transcendent Imam for the singer and the reader. . Is the main question now that another or another formulation has been revealed in the words of the Imam? To answer this question, a descriptive analytic method has been used based on documentary study and content analysis has been used in data analysis.