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

Reason has different ontological and epistemological dimensions. Judging the first and second issues is the responsibility of philosophy and epistemology, respectively. However, these two depend on the clarity of meaning and the application of reason in different sciences.

Method of Study: 

The current research method was textbook. it was criticized and investigated with the analytical-rational method.

The meanings of intellect in different sciences are : 1 .In philosophy : a) In the proof book: a. notions and self-evident affirmations; b. A power in the soul that finds certainty without reasoning to general and selfevident premises . b) In Kitab al-Nafs: perceptive power which is divided into theoretical and practical and each is divided into degrees . c) In theology: the substance that is separated from bodies in the stage of essence, attributes and actions. 2 .In theology : a) Special sciences with which the obligee becomes capable of reasoning and doing what is assigned to him. b) The power that is institutionalized in humans and its requirement is the knowledge of axioms. c) A non-corporeal intelligent being that is single in terms of essence and action . d) Unrevealed knowledge. 3 .In ethics, it is sometimes referred to as science, to the facts of affairs, and sometimes to the understanding of science . 4 .In mysticism, it is sometimes used in the sense of a luminous substance and sometimes as a power placed in a human being with a single nature and a charitable nature . 5 .In the science of Tafsir, some consider it a collection of sciences and others consider it a power in the soul. In some explanatory sources, the world of abstracts has been interpreted as the world of intellects. 6 .Hadiths have used wisdom in the following meanings: a. The power that people use in the system of life affairs (sense of livelihood, or wickedness and mischief); b. human speaking soul; J. Levels of talent; d. Old single substance that does not belong to matter. In the visions, "Intelligence from God" is the deep insight and knowledge that prevents the human soul from sinning against God. 7 .From the point of view of Fegh and Osoul, intellect is used in the two meanings of the faculty of proof of generalities and intellectual proofs . 8. In epistemology, intellect has two meanings: a. A force that understands facts in a general way and engages in reasoning; b. Intellectual perception, which is the product of perceptive power, and of course, this use is more abundant than the first use.

1. The three meanings of perceptive power, rational perceptions and detached substance are common uses of reason in science . 2 .The first meaning is used in all the mentioned sciences, although it may be assigned to a chapter of a science, or the meaning of being the first is objected to by some, or a limitation may be added to it. 3 .The second meaning is used like the first meaning in most of the aforementioned sciences . 4 .The third meaning is only used in sciences such as philosophy, theology, mysticism, interpretation and hadith, of course, the use of this meaning is evaluated in some sciences such as philosophy as a lot and in others as interpretation as little. 5 .Reason has specific uses in some sciences such as theology and hadith; Like the use of intellect in the state and queen, which is only used in the science of hadith . 6. It can be inferred from the semantics of reason that most of the mentioned sciences have accepted the existence of connected and disconnected reason; However, there are also deniers. 7. In the modern era, rationality as a description of actions (second meaning) replaced wisdom in the sense of objective (detached intellect) and subjective (connected intellect).

According to philosophers intellect is the rational faculty of the soul, by which one can understand the truth universally. Now the question is how much this definition of intellect conforms to the Quran's view. Islamic Philosophers believe that intellect has got various capabilities to reach differing degrees. In the lower degrees intellect can deduce, analyze and synthesize the concepts. Through contemplation, reflection as well as purification, this faculty could develop and would be able to connect with the world beyond and unify with separated intelligences and reach the truth immediately.  Thus, the intellect controls the whole cognitive activities of human being including understanding, deduction, assessment, development, spiritual observation and his practical actions. In other words, the real existential dimension of man always thinks and acting accordingly. This concept of intellect is the one Quran verses admitted.

One of the debates concerning Hume’s Philosophy is whether he believes in God. Through investigating his own works and extraction of his assertions concerning God, we try in this paper to examine the internal consistency of his system. In order to do this, we shall analytically examine whether the current tags attached to him are consistent with implications of his works. This research shows that it is problematic to call him an “atheist” or an “agnostic”. Furthermore, the findings of this paper shows that his minimal belief in God can be found in all of his works. Finally, according to the results, it is suggested to call him a weak or non-dogmatic agnostic.

This paper addresses to validate the mental perceptions and Ghazali’s levels of understanding, dealing with the departure point starting from his well- known attack against philosophers. The main question in this paper is that how much is the validity of philosophical reason when it is going beyond its own epistemological realm, trying to explain the religious concepts by its own method? Ghazali believes that the philosophical reason is not sufficient. For it is beyond the reason ability, therefore, the reason must be illuminated by the revelation to understand such issues. Accordingly, the reason is not an independent source of knowledge, if it wants to speak about the religious propositions; it will go beyond its own limitation. He begins with the certain science denying the philosophical reason determining the limitation of reason, explaining the problems of philosophers, theologians and sufis by delivering the criteria of episteme. Finally, he concludes the philosophical knowledge is not the instrument which can help us to understand the scriptures and it is not related to it, because the reason beyond its limitation will engage in contradiction and skepticism and cannot show the reality as such is. Therefore, the religion must be independent. As a result, this paper criticizes the methodical incoherency that can be found in the meaning of reason has been depicted in his works.

The contrast between philosophical intellect and religious intellect as well as the denial of philosophical intellectuality are among the new discussions dealt with by some authors in the sphere of religious thought. Self-sufficiency of philosophical intellect and its slavery in the hands of philosophical rules of the ancient Greece are among other doubts casted upon philosophy. No proper understanding of the meaning of intellect and intellectuality in Islamic philosophy and insufficient acquaintance with pure thoughts of that philosophy are among the main reasons for such misunderstandings. The present article reviews the meanings of these terms in original texts of Islamic philosophy to answer the abovementioned objections and doubts.

Propounding different views as to reason in thought of a prominent philosopher like Farabi, the father of Islamic philosophy, causes ambiguity, interference, and contrariety amongst thinkers. This essay explains Farabi's perspective regarding reason in three independent parts. Firstly, it surveys Farabi's important writings as to reason. Then, analyzes the various senses of reason. Lastly, introduces some of Farabi's innovations