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

The article “New Essentialism and the Extents of Influence of Religion on Sciences” introduces the course of “New Essentialism”, a course that is not acknowledged and at the same time is very important. New Essentialism is a new version of Aristotelian Essentialism and so a new version of essentialism in Islamic Philosophy. This article, on the basis of New Essentialism, pursues to take an essentialist and realist express from sciences, an explanation of co-side of New Essentialism with views of Ostad Mesbah-e Yazdi on sciences and religious science, and to explain the Islamic Humanities on them.This inquiry firms on this realist supposition that knowledge of one thing is the knowledge of essential properties of that thing. Therefore, this inquiry pursues to know sciences by way of essential properties of sciences and to know the Islamic Humanities by way of essential properties of the Islamic Humanities.

The research method in this article is descriptive and the challenges in both approaches have been addressed as much as possible.

The ontology and methodology of New Essentialism are metaphysical and scientifical philosophy bases of this inquiry. That everything has essence and essential properties, and the realities have de facto essences and essential properties, and the credits have de dicto essences and essential properties, they are metaphysical bases of this inquiry. Also, that experiences come together with experience, intellectuals come together with intellect (and when occasion with religious intellectualization), and traditional come together with tradition, they are scientifical philosophy bases of this inquiry.

This inquiry sees that bases to be in agree with views of metaphysical and methodological of Mesbah-e Yazdi, and with those bases, this inquiry enters to treat from sciences one by one and especially the Humanities one by one.Sciences pursue to discovery of essences and essential properties of themselves. Natural sciences pursue to discovery of essences and essential properties of material things, intellectual sciences pursue to discovery of essences and essential properties of incorporeal beings and universal and theological reals, traditional sciences and traditional half of social sciences pursue to discovery of essences and essential properties credit that credited by way of religion or other than religion, and experimental social sciences, namely experimental half of social sciences, pursues to discovery of credit essences and essential properties that human beings credit them during the themselves experimental lifetime. This inquiry, in treat of religious science and the Islamic Humanities, not at all talk of establishing all sciences by way of religion, and not at all talk of polishing or confirming all sciences by way of religion. But this inquiry makes a distinction between sciences and sees message of religion on confirming of some sciences, polishing of some other, and establishing of some other. In appearance of New Essentialism and of essentialism in Islamic Philosophy, experimental sciences come together by way of experience, intellectual science come together by way of intellectual (and when occasion by way of religious intellectualization), and traditional sciences come together by way of tradition. Therefore, religion confirms experimental sciences and pure intellectual sciences, polishing impure intellectual sciences and social sciences, and establishes interior traditional sciences.

The problem of this article is to examine the distinction between a "true" appeal and a "mentally regarded" appeal. This research has made a distinction between these two types of appeals using a descriptive-analytical method. The findings of this research show that real and mentally regarded appeals differ from each other in at least two main ways: 1) In real appeals, the originator and motivator of the "intermediary" is God Almighty; While in mentally regarded one, the originator and motivator of the "intermediary" is the human being. 2. In the true appeal, in the very reference to the intermediary, the concept of closeness is not included in the closed being, and both believer and unbeliever enjoy such appeals; while in the mentally regarded, in the very reference to the intermediary, the concept of closeness has been included in the closed being. The most important result of the research is: "to make distinction between a true appeal and a mentally regarded appeal". This distinction, while explaining the meaning and concept of appeal, will also solve some of the problems caused by the confusion of these two types of appeal.

Human perceptions can be divided into two real and mentally-posited groups, each with their own specific features and principles. The inappropriate combination of these two perceptions has resulted in some mistakes on the part of thinkers and, sometimes, has even resulted in doubting the basic principles of intellection. This incorrect combination is rooted in the lack of a clear criterion for the separation of these two types of perception. In his quest for the parameters of the separation of the truth from mentally-posited entities in ‘Allāmah Ṭabāṭabā’ī’s works, the author has proposed six criteria in this paper and then analyzed and criticized them. Finally, he concludes that although none of the mentioned parameters can be an absolute criterion by itself for the separation of real and mentally-posited perceptions from each other, the collection of the assumptions originating in the simultaneous use of a combination of such criteria could create a high confidence level regarding this necessary separation.

Human civilization has led to the current crisis, one of them, the crisis of spirituality and the neglect of human relationship with God, and the proud man of scientific achievements, has devoted all his efforts to work, capital and prosperity. Now, after five centuries, he has realized that material well-being can not calm him, and he has turned to ancient and emerging mysticism, including Hindus, Buddhists, Indians and ... to fill this vacuum. This article seeks to find that by analytical, rational and comparative method, the study of Islamic mysticism and emerging mysticism and adapted to the view of the rivals who expressed the theory of objectivity and contradiction, and the aspect They express their differences and similarities, and in the context of their common interests, they seek to heal the psychic and beautiful sufferings of seeing the world and tolerance of everything and peace and talk of love and joy and peace, but the subtlety Neither the nature of the escape, the orbital task instead of the inertia, the response to the basic needs of man instead of the animal's needs, rationalism instead of anti-rationalism, truth-seeking instead of superstition, Zaat of Islamic mysticism is comparable to the emerging mysticism.

The theory of Contingents is a theoretical innovation and epistemological initiative which has been created with a psycho-epistemological approach. Allameh Tabataba’i considers Contingents as human’s practical and social thoughts which humankind, through utilizing emotional elements, tries to strike a balance between two actual worlds. Allameh Tabataba’i, as a novel design, has created the theory of Contingents. Contingent perceptions in a dissociation from substantive perceptions, is part of the noetic system which did not exist in Islamic philosophy before Allameh Tabataba’i. Although Islamic philosophers have mentioned and talked about Contingents in the general sense of the word (or secondary con), Contingents in a specific sense (or social Contingents) are the initiatives of Allameh Tabataba’i. Contingents, which have been mentioned in Allameh Tabataba’i’s works, especially in Tafsir al-Mizan, Principles of Philosophy, Logic, and Treatise on Contingents, is mostly concerned with practical and social aspects, though is an important part of epistemology. Allameh Tabataba’i has talked about substantive perceptions in the third to fifth articles in the Principles of Philosophy.and has mentioned contingent perceptions in the sixth. Contingents, unlike substantive perceptions, have a reproductive, inductive relationship rather than a demonstrative one. The basis of contingents is the Allameh Tabataba’i’s theory of anthr opology. This theory can help in reaching a proper understanding of humankind, its needs,questions, ends and goals, as well as describing the means to reach collective systems and social life,the foundation of rights and collective ethics.The noetic outcomes of contingents can also be seen in the topic of estate and social government, which considers political power as a human subject,as well as in the challenges of modern humanities. Contingents provides a vivid realm of understanding human social relations, basic human needs, its goals and intentions in a developmental progress, and finally a powerful framework of theorizing in the humanities, ethics, political power. In the present article, the writers aim to study the aspects of Allameh Tabataba’i’s initiatives in the subject of contingents and understand its noetic outcomes.

Ghazzali has defined happiness in his works differently. In his system of thought, the concept of perfection has been taken to be closely related to happiness. It is the very agent leading us to the understanding of his definition of happiness. Ghazzali has divided perfection, firstly, into essential and accidental and, secondly, into true and imaginary. For him, real perfection is the same as happiness. He has viewed happiness as something of gradation with deferent types of absolute and limited, earthly and heavenly. It is on this principle that though human faith is of two kinds of taqlidi and kashfi and views them to be of happiness and salvation, the happiness of those of kashf is more valuable than that of those of taqlid.

Muslim scholars have applied the Rule of ‘Al-WÁÎid’ to various sciences and subjects. The article expounds and analyses some of the usages of the Rule in such sciences as metaphysics, natural philosophy, and the principles of jurisprudence.