جستجوی مقالات مرتبط با کلیدواژه « تاریخ » در نشریات گروه « فلسفه و کلام »

Ethics and moral principles are one of the important aspects of Islam and are of great importance. Therefore, in the Holy Qur'an, one of the goals of the mission of the Prophet (PBUH) is to educate and teach wisdom, and since the Prophet (PBUH) was in charge of the sovereignty of the Islamic religion, he behaved ethically and adhered to moral principles at various times. Among the scenes in which the Prophet was placed were times of war when they tried to observe moral principles What is considered in this article is what kind of behavior the Prophet (pbuh) had when he was in different scenes of war, and in fact, this issue is examined through the Qur'an and the historical biography of the Prophet (pbuh). What is obtained from this research is that, contrary to the opinion of the Orientalists who interpreted the Prophet's campaigns based on violence and gaining booty, the Prophet adhered to moral principles in his wars and tried his best to perform moral actions such as They should teach Muslims compassion and kindness, keeping promises, patience and perseverance, etc.

History, under the influence of Hegel's thoughts in the 19th century, took a high place. In the following, some historians with a positivist way of thinking proposed the idea of scientific historiography. Based on that, history becomes a definite science and, like natural sciences, it is separated from the researcher's mentalities. The problem starts from here that German historicism, believing in the normative force of history, emphasized the importance that the historian should provide a direction for society and culture by discovering the pure facts and revealing their historical meaning.Based on this idea of history, the social and cultural function of philosophy was challenged. In this chaotic situation that made philosophy face the crisis of identity, Nietzsche's and Dilthey's projects, i.e. the broad and diverse movement of "philosophy of life," became the driving force of the renewal of philosophy in the 19th century.Nietzsche and Dilthey agreed on the issue that comprehensive historiography in its understanding of human beings has created the problem of relativism, which causes "dissolution" and "pessimism" and cannot predict the future of human culture. Therefore, they called for a new philosophy that should reveal the purpose of human culture and support its progress towards reaching its goal. Although they chose a similar path to confirm the cultural authority of philosophy against the results of historical criticism, they arrived at a completely different solution.Nietzsche calls the antidotes against historicism "supra-historical", which includes the art of forgetting history and living in an enclosed and determined horizon; It means having the talent to know when to sense history and when to leave it aside.In his opinion, both of these methods are equally necessary for the health of a person, the health of a nation and culture. Dilthey, unlike Nietzsche, considers history to be an antidote and a cure for the failures of the philosophy of life: If history creates a wound, it must also heal it.

Foucault and Hegel are two influential thinkers that were fundamentally involved with the problem of knowledge and history. Without an understanding of the place of history in their thoughts, it seems very difficult, if not impossible, to understand their philosophy correctly. Although Foucault pointed out his ideas about Hegel and his confrontation with him in his conversations and writings, he never explained this important in detail. However, by looking at his works and specifically what he proposes as archaeo-genealogy, we can see a fundamental contrast between this method and Hegel's philosophy of history. This article seeks to show how these two views can be understood in opposition to each other by reading Hegel's view of history as a philosophy of history and Foucault's archaeo-genealogy. Foucault's genealogical view, based on Nietzsche's ideas, is completely opposed to any metaphysics or philosophy of history, as philosophy of history is based on universality, reason and teleology, and the other is based on plurality, discontinuity, and the absence of any universal goal. This article will also try to clarify that these thinkers have commonalities in some aspects of their thinking, including some basic problems in relation to history, although these problems find completely different answers.

Methodology has a special place for every thinker, and this may be even more prominent in the humanities. This article seeks to examine the philosophical methodology of the contemporary Italian philosopher Giorgio Agamben. A methodology that, in his own words, owes much to Michel Foucault. The method is very important for Agamben. In fact, as we shall see, the method is not, in his view, a mere predetermined pattern, but, as is clear from the Greek word μέθοδος, method means "after the way," that is, after following the way. While Agamben has been talking about his methodology in some of his works shortly, in The Signature of All Things (2009), his main ideas could be seen. In this book, we encounter three main elements of Agamben's the paradigm, the signature, and the arche, all of which form a method that Agamben calls philosophical archeology. Agamben's methodology, or philosophical archaeology, is based on three basic elements with similar functions at different levels: paradigm, signature, and arche. In this article, these three concepts are examined, and in the last section, by examining their characteristics, it becomes clear how these three concepts form a method that Agamben calls philosophical archaeology.

Imagination plays a main role in history by its narrative formulation. But this presence gives rise to a conflict through which, one the one hand, this narrative aspect has been discussed in aesthetics and as such affects the audience’s reading and lead him to a better understanding of historical events; On the other hand, many theorists hold that this imaginative aspect is an ornamental, and hence additional, insertion and try to eliminate it from historical content.  But what is important here is that neither of them maintains a cognitive role for imagination. Paul Ricoeur emphasizes the function of imagination, however, and seeks to demonstrate that how the constitution of imagination works here. He argues that history can reconstitute only by imagination and what imagination adds to history not only does not reduce history to literature but also improves it as a discourse and gives it more functional aspects. By exploring in Ricoeurˊs different texts, this paper aims to find a meaningful relation between history and imagination to show that how imagination modifies the reference of a historical narrative to the past reality through its creative activity. In this way, imagination provides a road through which our image of history is reconstructed.

The Berlin Pluralist thought has also played its particular impact on his view. There should be interest between all aspects of his thought, coherence and interest. Hence, looking at history should also be tracked within the framework of his pluralist attitude. His pluralism is a profound impact that he has accepted from the flow of romantism as the strongest or at least one of the strongest opposing streets of Western philosophical thinking. Here, Berlin is also an opposing thinker and the romantic ideas of the history of his pluralist belief. The common thinking current, the history of a coherent entire, has a pattern and definite rules, in many cases predictable and even as an inventory of a transcendental identity, which even holds on the will of humans and chooses its path. He is deeply influenced by Vico and herder every two of the most important romantics of the critic of enlightenment, and against not only the Western tradition, but especially the enlightenment companions that looked at history as a collection of causal and disabled relationships, and some kind of science,

The phenomenology of knowledge is the experience of consciousness. Hegel showed that the realization of absolute knowledge is possible only through the dialectical method and the phenomenological perspective. Unlike Enlightenment thinkers, he considered religion an integral part of human thought. In this article, we are going to answer the question of what is the fate of religion in Hegel's phenomenological view and what is its place in the system of knowledge? The answer is that religion is one of the most important positions in which the Absolute emerges. The absolute abode and manifestation in religion is neither tangible nor purely intellectual, but an intermediate house which Hegel calls (vorstellung) or as if or representation.

For Faras al-Sawah, talking about religious morality does not make clearmeaning. This Syrian thinker, by providing a historical explanation of the identity of religion and morality, on the one hand, believesin the independence of morality from religion, and, on the other hand, by equating revelation with individual religious experience, believes in the dependence of morality on religion epistemologically and psychologically. The question is to what extent his position in explaining the relationship between religion and morality is convincing and defensible. Findings of this article - made by descriptive-analytical method - shows that he has a dual position on the relationship between religion and morality. Taking this dual position, his view on the relationship between religion and ethics will be criticized in several ways: Accepting moral and religious relativism, eliminating the ground for moral criticism in society, providing a secular interpretation of religious morality, ignoring the devotional aspects of religion, and accepting moral relativism at the normative and metaethical levels are some consequences of this view. In addition, relying on this view, he reduces the purpose of morality to the realization of social justice and leaves no room for religious concepts such as piety and nearness to God in the moral system.

The relationship between theology and history, especially the role of theology in the study of the biography of the infallibles, is an important discussion in historiography. Using a rational-analytical method this paper studies the multidimensionality of historical phenomena, the presence of a series of unseen causes in historical developments and the need to pay attention to the axioms and the theoretical framework in science as evidence for the role of theology in historiography. In the next step, the necessity of systematic influence of theology on historiography was proved, the criterion of the influence of theology on history was explained and the preference of epistemological value was introduced as a criterion for the influence of theological propositions on historical propositions. Accordingly, the verbal propositions will be preferred to historical propositions, if the theological proposition is certain, but the historical proposition is uncertain; or the verbal proposition is suspicious but the historical proposition is probable (it means there is a 50% or less 50% chance of being true); or both are suspicious or probable, but the verbal proposition is more likely to be true than the historical proposition.

Numerous sources have been written by western writers to describe and analyze the social, cultural, political, economic and natural geography of Iran in the past. In some of these works, the authors either did not have the necessary information about the phenomena described or were biased. One of these works is "Persia and the Persian Question", which was written by Nathaniel George Curzon in two volumes. The purpose of this article is to explain the views and opinions of the author.

The present study tries to explore the views of George Curzon through collecting library documents by means of explanatory-analytical method.

The findings of the article indicate the fact that the author has a completely biased view in describing and analyzing the past events and phenomena in Iran and has tried to consider any positive achievement as a souvenir of the West and point out weaknesses, shortcomings and injuries to individuals and internal affairs. He considered industrial and technological developments and reforms as the only way to gain the trust of the Iranian people and officials, which could lead to good relations with Iran.

The author has supported Westernized people and has considered religious scholars as an obstacle to relations between Iran and the United Kingdom. Hence, it has been tried to introduce them as an obstacle to the progress and development of the country, and in this way, to incite the people against them and to weaken their position between the masses of people and the officials.

After the outbreak of the two world wars and the creation of the Nazi state in Germany in the twentieth century, Christians could no longer hope for the fulfillment of Christian hope here on earth. By demythologizing the doctrine of eschatology, Rudolf Bultmann (1884-1976) offers an existentialist reading of this doctrine that reconciles Christian faith and reason and provides an answer to this theological dilemma. In this study, the issue of Rudolf Bultmann’s eschatology in Christian theology is evaluated in light of three of his works, namely New Testament theology (1951), History and eschatology: The presence of eternity (1957), and Jesus Christ and mythology (1958). The basis of Bultmann’s eschatology lies in demythologization and existential theology. As Bultmann presents his theory, he emphasizes that demythologization does not mean a rational explanation of the Bible’s teachings but rather the release of God’s message from New Testament myths. Based on the historical critique movement, he saw the Christian eschatology as influenced by Gnostic, Stoic, Persian, and Jewish stories of salvation. Bultmann believed that ‘the eschaton’ was a mythical concept. In the same way that God’s transcendence has been expressed through the myth of ‘high spaces’, it has also been expressed through the myth of ‘end times’. Therefore, He is so sublime that we cannot attain Him until the end of time. According to Bultmann, the demythologization of the doctrine of eschatology began with Paul’s view, and more specifically with John’s, with two components. ‘Spirituality’, which holds that we can be under the grace of God in the present while experiencing eternity at the same time; ‘dialectic of present and future’, that is, the present is intertwined with the future. As God’s kingdom is realized in the present, , the domination of His purposes on earth will be realized in the future. The first step Bultmann took in demythologizing the doctrine of eschatology allowed him to present his reading of it in the next step, drawing on the philosophy of existentialism. Bultmann believes that history has enormous significance for eschatology. He contrasts two views of history: the first is historicism, ‘historisch’, in which future events are reduced to predictable, determined events. The second is Bultmann’s pseudo-history, ‘geschichtlich’, which signifies the narrator’s own worldview on history. Such view of history leads Bultmann to the critical point that “life decisions do not have a historical determination, although they have historical consequences”. A person’s existence is contingent on his present decision, and acceptance of this fact requires embracing the paradox of the Christian faith. On the one hand, a Christian believer has passed through his past (old soul) with his faith. On the other hand, the believer in Christ is still surrounded by the past because he has not yet been saved and is waiting. Man is unhappy with his present circumstances, and the gap between possibility (the future) and the present causes him implicit sorrow and anxiety. If he loses sight of his distance from the world, he will seek self-centered (and, of course, impossible) security instead of truth. Bultmann believes that the only way to overcome insurmountable anxiety is to realize authentic existence, and this can only be achieved through Divine mercy. Eschaton is the realization of this authentic existence. Authentic existence in its faith finds a transhistorical perspective and transcends the material insecurity of the world. In Bultmann’s eschatology, faith precedes the eschaton, and eschaton creates the Christian faith. This interconnection is the dialectical relationship between faith and eschaton. After World War II, Bultmann played an irrefutable role in the transformation of Christian eschatology, and his eschatology could serve as a frame for the reconstruction of Christian faith and eschatology within modern categories. Nevertheless, in three respects, his eschatology is reductionist. First, it is human-centered and establishes an ontological distinction between ‘nature’ and ‘man’. In practice, this degradation would undermine human responsibility towards nature. Second, this eschatology is individualistic and ignores those who suffer collectively, especially the oppressed classes. God, faith, and eschaton are ‘personalized’, according to Bultmann, and there is no such thing as a ‘universal God’ or ‘universal salvation’, Third, his personal eschatology is an existentialist hope that ignores the limitations of the human body and, in particular, the classical issue of Christian eschatology, namely, the hope of life after death.

The purpose of this article is to present a major historical narrative of Morteza Motahhari and to explain its position in legitimizing the political discourse arising from the Islamic Revolution.

In this descriptive-analytical study, the macro narrative of Motahari historiography has been analyzed and its role in political legitimacy and theoretical impact on the theoretical foundations of the Islamic Revolution has been studied.

Motahari's historiographical system derived from Shi'i religious worldview and the Qur'an and hadiths, as the most important source of his historical attitude, has played an unmatched role and subsequently created a vast narrative that has evolved. The movement of history is explained by concepts such as nature, absence, imamate, evolution, spiritual evolution, and such.

This study has shown that Motahhari's historical thinking and his historical insight into legitimizing the Islamic Revolution in Iran have made an ideological and theoretical link and that the political phenomenon of revolution in Motahhari's view is an important component in continuing the process. History has been based on nature and Mahdism.

The concept of freedom is one of the most central concepts in Kant’s Philosophy which has a critical role in both theoretical and practical reason. Some interpreters believe that agency and spontaneity of reason in theoretical knowledge is another expression of autonomy and freedom. In another hand, freedom plays a central part in practical reason too. In fact, practical reason as a will that determines itself abstracted from the casual system of nature is nothing but freedom. But there is a challenge that this fundamental concept in Kant’s philosophy encounter. This challenge in Hegelian terms is that this freedom is just “Transcendental”; it means this freedom is abstracted and cut of reality and Kant never succeed in proving this fundamental concept of his philosophy and just supposed it Transcendentally, as something needed for establishing his philosophy. In this article, we first try to explain the challenge and then critique the possibility of solving it by focusing on Kant’s writings on History. So, in the introduction part, we explain the critique of Transcendentalism in the concept of freedom. Then, we try to show how Kant in the philosophy of history tried to find a way out of the Transcendental grasp of freedom and shows that freedom is an actuality that appears in history. In conclusion, we critique the sufficiency of our reading and this suggested solution.

“On the History of the Moral Sensation”, the second chapter of Human All Too Human, is Nietzsche’s first serious and immediate encounter with the problem of morality through his published works till then. Hence, its significance in forming Nietzsche’s complicated views on morality. The current article firstly shows why and how the history of moral sensation begin to become one of Nietzsche’s main concerns through his middle period, where its origin lies, through which way such a concern developed and on what background it is founded. To explain the background and context, I briefly turned to Schopenhauer and Paul Rée’s philosophy of morality, following the threads bringing us to Nietzsche’s. Then, through investigating into the main themes of “On the History of the Moral Sensation”, I show in what ways Nietzsche’s thinking departs itself from that of Schopenhauer and Paul Rée, paving the way for the emergence of a genealogy-psychology of morality in his works of middle and late periods.

In Kant's moral theory, he describes two levels of highest good as sensible (realizable) and supersensible (reasonable). He mentions to these concepts in all his works, without shedding light on fundamental conflict and dispute inherited in the simultaneousness of these two. In accordance with the first level of this concept, have been known as a theological reading of the highest good concept, comparison, and accompaniment of two component of the highest good, that is happiness and virtue, only is achieved with the help of God. In addition to the postulate of God, this subject needs two other reasonable ideas of immortality and freedom. Besides, in accordance with the second level of this concept known as the secular and political reading of the highest good, the comparison is achieved with the help of human activity in this world in form of civil society. This content conflict, contrary to the view of some scholars, refers to two complementary forms in Kant’s thought and it corresponds with the general principles of his critical thinking. While explains Kant’s twofold positions on the highest good, this paper tries to demonstrate how these two forms need to another and otherwise, the complementary component cannot be explained.

Mircea Eliade examined the relationship between man and religion not on the basis of his psychological and sociological life, but on the basis of his intrinsic functioning as a religious being. As viewed by Eliade, the religious identity of man has been existent in pre-modern times and lived in a religious manner with an epistemic and a post-history model of life. With man`s being initiated into the modern world, the alienation and denial of religious identity has occurred by him. This article, using the analytico- descriptive approach, studies Eliade`s view on human being and concluded that Eliade, comparing the structure of the nature of ancient human with that of modern man, has achieved the fact that, firstly, modern man as becoming alienated and missing his religious nature, lacks many valuse and, secondly, there may not be found any meaningful and influential identity or particularity and, thirdly, the way for pre-modern values to return and for the religious identity of modern man to be achieved, would be his reconciliation With religious values and his link with myth.

The serial "The Mystery of the Shah" is a realistic narrative on the contemporary Iranian history. Regarding the media structure, the concept of Iran in this series is considered as an independent variable and the actors and the events are regarded as dependent variables. In fact, Iran is considered as the heart of this narrative, and all the happenings are viewed from this angel. The historical heroes are praiseworthy because they seek the greatness of Iran, and those who are not in accord with the pattern of the concept of Iran are despised. In terms of content, in this series, the triple level of consciousness, namely, history, media and ontology are remarkably harmonious, and this homogeneous composition, which adds true meaning to the formulation of the serial, has specific semantic outcomes. The present study seeks to analyze the content of the serial and touches on the general approach on which the structure of the film is based. This general review indicates the realistic approach to the production of the serial about the contemporary history.