جستجوی مقالات مرتبط با کلیدواژه "رستگاری" در نشریات گروه "فلسفه و کلام"

Asceticism has been one of the most important concepts in Arthur Schopenhauer’s philosophy, especially in his theory of salvation. He has defined salvation as releasing from pain and suffering and achieving long-term tranquility. According to him, such tranquility may be achieved by the way of asceticism. Life is suffering according to him. Hence, a way of relief must be sought. Thus, he has thought that the source of all suffering is will. He has actually considered suffering as a phenomenon of will and an essential part of human life. Therefore, will has to be denied, surpassed, and dumbed if relief and peace are required. Denying and ignoring the appetites and wishes makes the relief possible. Thus, he paid special attention to the concept of Asceticism and declared it as the only way of true salvation. This essay tried to explain the concepts of Asceticism and salvation and then show how Asceticism may soothe human beings' sufferings and lead to salvation according to Schopenhauer.

If the investigation of different methods of existence and surveying language capabilities were among the most important thought issues of Samuel Beckett, so he would certainly use these two in order to recognize man better and communicate with the world around him. Beckett, affected by Descartes’ Dualism, believes that the intrinsic separation of body and soul has resulted in the incapability of man’s language to communicate with the world around him. So, he tries to show that there is no way to resolve his inability of communicating rather than creating a new language to narrate himself by his separated body from soul. Beckett uses body, its parts and motions to do this. He believes that the more decrepit the body is, the more obvious its effort to be seen. In order to do this, he tries to use characters with different kinds of inabilities in their bodies. In Beckett’s view, body can remove the obstacles of communication by narrating its defects. Therefore, the characters in his writings never speak about their calamitous situation and they are used to their inabilities as a permanent companion that it seems there is no sign of self-suffering in their behavior and motions. Being with these sufferings to the end of their explorations makes them self-conscious and at the same time to go beyond their decrepit bodies. Critical-analytical method has been used in this article and the result shows that Samuel Beckett goes beyond Descartes' Dualism and tries to restore the place and value of body.

Salvation has always been considered as an important matter by most religions and the thought schools. Plato as an original philosopher, meditated on it. The result of his thought about salvation has been investigated in this essay. Thus, it had been found out that salvation and philosophy have a strong relation in Plato’s philosophy. Their relation has to do with the role of reason in his philosophy. Reason according to him, is a part of soul which makes us human beings and also could finally make us divine creatures. It means that human being, according to Plato, could free himself or herself from the cycle of rebirth with the help of reason and thus become a mortal living thing. In the other words, living things, according to Plato, are of two types: immortal and mortal. An immortal living thing is a winged soul patrolling all of heaven. When the soul sheds its wings, and wanders until it lights on something solid, where it settles and takes on an earthly body and makes it move, then it becomes a mortal living thing (human being). Therefore, whenever human being could come back to the heaven, he or she would be saved from the cycle of rebirth. However, salvation is only the result of life as a philosopher.

The theory of religious pluralism is one of the latest theories that has been developed and pursued by its followers with different goals. In Tasnim commentary, this theory, which has created a lot of controversies, has been introduced in detail and criticized. The author's mastery of this theory and his presentation of a comprehensive discussion that explores various aspects of this theory and the use of rational and narrative arguments are some of the advantages of the discussion. Lack of a transparent answer to the question of salvation, which is one of the most important questions of religious pluralism, the presentation of some intra-religious topics which seem not to be dependable in response to pluralist thought, and the presentation of some Qur'anic citations to confirm the denial of pluralism without taking into consideration some other related verses are criticisms levelled against the issues discussed in this commentary. The present paper, relying on a descriptive-analytical method using library sources, critiques religious pluralism in Tasnim commentary.

Middle Platonism is one of the most important philosophical-religious schools of the first century BC. While claiming to revive the original Platonic school, it is rooted in the fundamental epistemological and philosophical theorems of that time including the essence of the One, God as Creator, descent of the soul, rational knowledge, and salvation. A study of middle Platonists’ works reveals that the philosophical principles of this school are mainly based on a reinterpretation of certain religious-philosophical theorems of Platonic, Stoic, Pythagorean, and gnostic schools. In fact, a clear trace of the concern for explaining the problem of the oneness and transcendence of the essence of Almighty, the quality of the creation of the world, and the presence of evil therein can be witnesses in the works of the philosophers that advocate the mentioned schools. The fundamental principles of middle Platonism are basically religious, and this school is mainly concerned with such topics as the duality of the essence of divinity in two concepts, God as the Maker or Creator of the world, the duality of the spiritual and material origin of Man and the descent of the soul, cosmology and the material structure and fate of the world, eschatology with an emphasis on the theorem of Man’s salvation through rational knowledge, and finally the discussion of ethics and the definition of its practical frameworks for attaining rational perfection, which is necessary for salvation. The present paper aims to explain and provide a comparative analysis of the principles and quality of the formation of the philosophical theorems of Middle Platonism as a philosophical-religious school.

One of the main theological issues in the divine religions regards redemption and salvation. From the viewpoint of Islam, although God is redeemer, the human might receive the divine redeeming through his own volition and active role. The Qur’ān emphasizes the role of the human on the attainment of salvation, and states that he should seriously obey the divine commands in order to achieve salvation and should use all his faculties – including intellect – to finally attain salvation and redemption. In Christianity, redemption/salvation relies on the belief in Messiah who has provided the human with salvation. Christians believe that the human is the prisoner of sin and death, and cannot redeem himself; therefore, God embodied Himself as Messiah and got sacrificed to compensate for the human sin and to free him from the prison of sin. It is emphasized in the New Testament that having faith in Messiah is the factor for the human redemption. This study provides responses to some questions, including “How the effect of intellect and belief on the human salvation and redemption is expressed in the Qur’ān and the New Testament?” and “Whose teachings and beliefs rely more on intellect: Islam or Christianity?” According to the findings of this study, the majority of teachings in this regard (e.g., Unity, Trinity, and Embodiment) in the New Testament rely only on faith rather than intellectual arguments, while the related qur’ānic beliefs are based on intellect and faith.

Salvation and redemption are one of the most important and far-reaching issue of different religions. After the definition of salvation i.e. man’s desired situation, the first question proposed for study is how to achieve that situation. There is some specific definition of salvation in every religion. All religions have come to rescue mankind from the current undesirable situation taking him into an ideal desirable one. They also study how to attain that desirable situation, yet to come. Indeed, all religions carry a message and call to all human beings in order to help them achieve salvation and redemption, the scale of such a message is the distance between the ongoing situation and the ideal one. Of course, the way how to invite and call people is different in different religions. Having examined Allamah Tabatabaii’s viewpoint through a descriptive-analytic method in their research, the authors go to draw the conclusion that religions are one with Allah without any discrepancy. The true faith is one identical divine tradition to meet man’s innate nature in the course of man’s demand for salvation and happiness. In its core unity, divine faith wears the clothes of multiplicity, since different specific faiths appeared through different prophets due to different capacities and interests of different societies in the course of their development. According to this view, all divine religions provided man with salvation in their particular time. Based on the faith and good deeds of their followers, all religions helped them achieve salvation and redemption.

The problem of happiness and salvation is one of most important concerns of the human mind. Different religious and philosophical systems have tried to offer an appropriate solution to this problem on the basis of their particular worldviews. Ibn Sina is one of the thinkers that holds an innovative view in this regard. In the present paper, the authors have tried to explain Ibn Sina’s view of salvation and its compatibility with the theories of salvation in theology. He believed that Man’s salvation relies on attaining virtues and avoiding vices, developing rational knowledge and perfection of rational faculty, uniting with immaterial things, and obeying the prophets and religious laws. He advocated maximum salvation and maintained that the majority of human beings are qualified to enter the heaven and be rescued from torture. Given Ibn Sina’s view, Islam is the supreme religion; however, the followers of other religions can also reach some levels of salvation based on their rational knowledge and purity of the soul. In this view, his view of salvation comes close to the theory of inclusivism. Nevertheless, unlike inclusivists, who limit the domain of Man’s salvation to religion, Ibn Sina has an extra-religious view and portrays three sides for salvation: intellect, ethics, and religion.  

There are many traditions that lay stress on the love for the progeny of the Holy Prophet (peace be upon him and his progeny), among which top are in number the traditions that encourage love for Ali considering it as a source of salvation. One such tradition is this 'love for Ali is a good deed in the presence of which sin does not harm…'. The strange content of this tradition has caused scholars to adopt different positions in regard with it. Following a method based on traditions and intellectual analysis, this article assesses three main opinions: 1) Denial of tradition and the impact of love for Ali on Human happiness 2) Love for Imam Ali eliminates minor sins 3) love for Ali prevents one from committing any sin. According to this article love for Imam Ali is the basis of Islam and the criterion for faith. Ali's friends who are naturally Muslims are immune from the main harm that is punishment or eternal punishment in the hereafter, though they might however face punishment in this world or in barzakh (that is an intermediary world between this world and the hereafter).

The salvation is an subject that has occupied human mind since the beginning of creation. Hence, all religions and schools in the world have made an attempt to clarify this human concern in an appropriate way with regard to their original texts. Some of them have been so insular that they have limited salvation only for a specific sect. Therefore, the prosperous have let themselves think of others as those who are doomed to affliction and deserve punishment!
Mulla Sadrā, an famous Islamic philosopher, has depicted a beautiful picture of salvation by an intellectual approach and with traditional confirmation that can pleasantly solve the life problems of people of various sects and religions together. When we investigate Mulla Sadrā’s viewpoint, we sometimes find him an exclusivist who think only Muslims pious will be saved, sometimes find him an Inclusive who introduced us to many honors Muslims, and he sometimes introduces himself as a pluralist by accepting of degrees of salvation and understanding degrees. However, we find his last and comprehensive viewpoint as an intellectual theory and beyond all these theories.

The purpose of this paper is to compare Hick’s pluralism with Plntinga’s exclusivism concerning religious diversity. In explaning his pluralistic approach، Hick introduces problems of Christian exclusivism and inclusivism and contends that the only way to get rid of these challenges، is the theological revolution of the «Christ-centered» to «God-centered» by means of a religious pluralism. He holds that the apparent differences between religions and their claims arising of negligence from the symbolic language of religion. Plantinga contrary to Hick، differs between religions as a reason for the contradictory stance of pluralism، and sees the legitimacy of religious exclusivism. In explaining and defending his exclusivistic position، he rejects both moral and epistemological criticisms. Finally through his «proper function theory» and through borrowing from the «Aquinas- Calvin Model» Plantinga tried to justify the validity of their religious exclusivism. By comparing these two views and their principles and arguments، it seems that، both views on major issues، particularly in terms of epistemological justification، are confronted with some problem. However، it seems that Hick''s theory، for the emphasis on the aspect of the tolerance between faiths، is more attractive than Plantinga’s religious exclusivism.

The relation between religion and mundane affairs is one of the favourite problems of theologians and philosophers of religion. But sociologists have not paid sufficient attention to this problem. In this paper we aim to show that despite the reductionistic approaches in study of religion, sociology of religion needs too much attention to the above mentioned problem. We are going to open a primary chapter in sociological study of religion. In addition we aim to reach a more clear understanding of secularization in such a way to be compatible with Islamic teachings and social conditions of Iran. Therefore we first emphasise the importance of mundane affairs from the viewpoints of different religions. Secondly we will compare these viewpoints to each other. Thirdly, preassuming that religious teachings have important role in determing the mode of social life of religious people, we will discuss in more details the role of some teachings such as salvation, theodicy and tensions with mundane affairs. Finally we will show the effect of these teachings in changing some prevailing approaches in sociological view of religion. In this relation we will emphasize a few facts concerning religion which have been ignored and which have important role in changing the theories of secularization.

The relationship between truth and salvation is one of the most debatable issues in religious pluralism. Some of the adherents of pluralism have concluded the truth of majority, with a tendency to this topic that most of the people will saved in gathering day. Their reason for this claim is some parts of Mūlla Sādra’s writing and they claimed that he has been a pluralist in its ordinary sense; i.e. plurality of truth and salvation. In this article, with explaining the viewpoints of Mūlla Sādra in the fields of salvation and truth, we will show that although he believes that the majority of people will be saved; but, he did not concluded the truth of the majority from it.

Existence of suffering in life is undeniable. But, why does suffering exist? What is its cause? Are there any meanings for this life? Is it possible to escape from suffering? Dostoyevsky, who believes that suffering is an inherent element of human life, tries to represent the problem of suffering and men's reactions to it in his works. He believes that not only suffering does exist, but also its existence is necessary for human’s happiness. In this article, through studying Dostoyevsky's novels, we try to survey his opinion on this problem. Dostoyevsky accepts the existence of variety of sufferings, such as existential suffering, nihilistic suffering, suffering due to atheism, and despair suffering. He believes that when man put God away in his life, the consequence would be absurdity and despair. Dostoyevsky considers the belief in God and immortality as basic element to remove the disorders, disappointments and depression due to suffering.

Whether the fate of non-Muslims is alike the fate of Muslims and they will go to Heaven or Hell according to their good or evil deeds or their fate will be going to Hell, whatever their deeds may be? The purpose of this paper is to analyze the Muslim theologian's viewpoints on the other-worldly fate of non-Muslims. The view points of Muslim theologians on the issue can be divided into four viewpoints:1- Sectarian exclusivism; 2-religious exclusivism; 3-religious inclusivism; 4- religious pluralism.According to this research, we could not find anyone among Islamic theologians as Pluralist. Although the exclusivist theologians often regard the followers of their religion as the only saved people of religion, there are some principles in their views, which are not consistent with their exclusivism.Finally, in this paper, it will be shown that although there is at any time only one true religion, nevertheless the other religion's followers will be saved under certain conditions; and God's grace requires that others get to other-worldly happiness as well

The salvation affair of religion followers has a history as old as religion history, and it has always been a part of mental and cultural exchanges of religions and partially the cause of religious disagreements and disputes.Although religions commonly claim the exclusive truth, but the salvational religious exclusivism in Christianity has the importance and special protuberance.Against this exclusive attitude. Some of the religion philosophers supported the view of salvational religious pluralism.What is the reality of salvation?What are the different attitudes about it?And what are the criteria is expressed for salvation by Islam?By comparative investigation and critical analysis of salvation affair in the sight of Christian salvational exclusivism and salvational religious pluralism of John Hick, this paper tries to research about salvation affair in the sight of Allameh Tabatabayi and Murtaza Mutahhari.