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

In modern philosophy, Kant had the greatest influence on Schleiermacher. Schleiermacher uses the term intuition many times in On Religion and his other works, but is he referring to the concept of intuition the same as Kant had in mind in his transcendental philosophy? In this article, after presenting a brief historical overview of the concept of intuition up to the modern era, it is examined in Schleiermacher’s thought according to On Religion. Schleiermacher’s concept of intuition and the question of whether intuition is conceptual or non-conceptual in On Religion is part of the research question. The concept of intuition is comparatively studied according to Schleiermacher and Kant. Richard Crouter, the translator of On Religion and one of the experts in Schleiermacher’s thought, considers Schleiermacher’s concept of intuition to be the most similar and compatible to that of Kant. However, the current research shows that despite Schleiermacher’s influence from Kant, his concept of intuition is rooted in Platonic thought, for Schleiermacher’s concept of intuition, though enjoying similarities to Kant’s sensory intuition, does not consider intuition in relation to sense. He did not even explain intuition in the same way as Kant’s rational intuition; rather, he uses it correlationally with the feeling to explain the essence of religion. According to him, intuition is connected with the essence of religion and feeling and, in a way, leads a person to uncovering.

Mulla Sadra speaks of two interpretations of God: The Absolute and Comprehensive God of Names and the Manifest God with a specific name for each human being. The second view of God, according to Mulla Sadra, is a conceptual idol. The question that arises in this position is this: there is a gap between the absolute and all-encompassing God of names and the God who manifests with a specific name for each human being. What fills this gap? And what solution or solutions does Mulla Sadra offer in order to face a God free from any determination? The achievements of this research are as follows: In some positions, Mulla Sadra considers the analysis of God free from any determination and encounter with him in the intellect and considers the intellect to be responsible for filling the mentioned distance and not the position beyond the intellect; 2. Also, in his view, in positions of intuition and in some cases, the perfect man fills the mentioned distance, and in the light of the perfect man and following him, every human being can face the all-encompassing God of names and the all-encompassing God of "transcendence and presence" in the world. ; 3. In the analysis of the networks of human encounter with God, it can be said that the transcendental existential position prepares the ground for intuition, and the intuition in the next stage promotes the existential position, but what completes a network of relationships and components is the perfect human being.

The complexities of social relationships in today's world complicate the way crimes are committed, and the discovery of complex crimes requires sophisticated and technical tools, and the traditional, long-standing method can not answer all the needs of society to detect crime. Nanotechnology, like other scientific fields, has also entered criminal science, and has been widely used to identify and assess the evidence and evidence gathered in the crime scene. Nanotechnology can be effective in preventing and detecting offenders due to its abundant capabilities in detecting and detecting the exact and rapid effects of crime. Using this technology in DNA detection and fingerprinting can provide new and scientific solutions for detecting and improving hidden effects containing DNA and fingers that will otherwise be unidentified. Today, the scope of criminal police activities is wider by utilizing the most advanced equipment and facilities for biotechnology and nano technology. Today, the use of electron microscopes, nano-sensors, biological sensors and various methods of nasal sputum has become commonplace in accredited police criminal laboratories, and the true discovery The crime remains the slightest ambiguity, with the advent of nanotechnology.

Does life have meaning? What is the meaning of life? Question about the meaning of life has a history as long as human’s life. One of the most important meanings in the phrase “the meaning of life" believed by Abrahamid's religions is that the meaning of life is equivalent to the very purpose of life. The next question is that whether humans generate the meaning in their lives? Or the meaning exists per se and should be discovered by human? In the first case, the meaning of life becomes a fake matter and in the other case it becomes a real one. The divine religions, with the most decisive responses, are the best means to save humans from uncertainty and vanity in life. In the present study, the chosen viewpoint is that life becomes meaningful by the recognition of God and being connected to him. When the meaning becomes clear, then it would be the time for selecting the manner and type of behaviors and objectives in life. There is a strong connection between the meaning and the style of life. In this regard, some of the intellectuals’ opinions and viewpoints have been provided here.

Does life have meaning? What is the meaning of life? Question about the meaning of life has a history as long as human’s life. One of the most important meanings in the phrase “the meaning of life" believed by Abrahamid's religions is that the meaning of life is equivalent to the very purpose of life. The next question is that whether humans generate the meaning in their lives? Or the meaning exists per se and should be discovered by human? In the first case, the meaning of life becomes a fake matter and in the other case it becomes a real one. The divine religions, with the most decisive responses, are the best means to save humans from uncertainty and vanity in life. In the present study, the chosen viewpoint is that life becomes meaningful by the recognition of God and being connected to him. When the meaning becomes clear, then it would be the time for selecting the manner and type of behaviors and objectives in life. There is a strong connection between the meaning and the style of life. In this regard, some of the intellectuals’ opinions and viewpoints have been provided here.

Mysticism as a kind of knowledge is the outcome of an inner experience which is usually called "discovery" and "intuition" in the Islamic tradition and in the Modern Western tradition it is usually called "mystical experience. In the contemporary "philosophy of religion", too, many speak of a "religious experience" that is close to the mystical experience. The issues raised in these two titles are similar and in some cases overlapping. Sometimes they consider
religious experience as a general and mystical experience as a part of it, in which case their relation is general and particular. Sometimes they consider them to be two different types of experience. In this usage mystical experience is a direct witnessing of the unity of being, whereas religious experience is the experience of the Holy without the element of unity of being. What is common in all these considerations is a higher kind of inner and spiritual experience. In order to know the essence and reality of mystical experience, first I deal with the most important characteristics of this phenomenon from the viewpoints of  ome Western scholars. Then I mention some points about the essence of the mystic experiences, especially intuition and its different types in Islamic mysticism.

In this paper, the relationship between Islamic mysticism and the teachings of Islam, including Quran, traditions and traditional and practical manner are explained. The main question of this article is what is the relationship between mysticism and Islam as fourfold relation? On this basis, it has been tried to show the high rank of mysticism among other Islamic sciences and to remove the charge. The proper way to do this is to study the main teachings of mysticism and compare it with Islamic teachings. Thus, by plotting four discussions, the origins of mysticism, the "Islamic beliefs of the mystical doctrines", "revelation, inspiration, discovery," and "shari'a, tariqa, truth" are answered to the sub-queries derived from the analysis of the main question. This will provide a response to the original question. The result is that the relationship between mysticism and Islam is not general opposition; mysticism has a consistent theme with Islam, and this adjustment is in detail, but also the same. Therefore, mysticism is an absolutely more specific than Islam, and is more closely the same, and there are two equal ratios between them. Mysticism has not missed any part of religion; it focuses on all sections, levels, and layers of religion. On the other hand, in the most complete and excellent form of understanding religion, no part of religion has been left out of the mystical view. Mysticism is the spirit of religion that is present in all its parts and layers.

One of the prominent issues in contemporary philosophy is the meaning of life. Many philosophers have discussed about the value of life’s meaning and the aim of creation¡ but today ¡the life has lost it’s meaning and now ¡ it is a main question that what the meaning of life is. For the first time¡ this question raised by the continental philosophers¡ but nowadays¡ it is the local point of analytic philosophers. There factors play a main role in the analysis of life: 1) The aim of life 2) The function of live 3) The value of life Although in this article attempt has been made to explain the different approaches in this respect¡ but one main question is remained to be answered¡ is there any value for the continuation of life? In other words¡ dose the human life have any value by itself or we have to invent any meaning for it? Some researchers have put forwarded the mosaic system of life which is dealt in this article.

According to Ibn-Al-Arabi, the bound world or detached imagination is a divine graded excellency in which both the abstract and material world are exemplified. Perception of such manifestation is possible through formal discovery; because the creatures that appear in this realm, have both the delicacy of abstraction and the ability to be tangible like material things. Perception of these creatures depends on the one’s proven talent and requirements. Nevertheless, such realism is not distorted by what was already believed or possessed and it is free. This opinion is against other opinions that either support pure abstraction of truth (such as Schleiermacher’s view) or pure mentality (such as Gadamer’s view). Therefore, the question of perception by example or imagination is subjected to recognizing and believing a realm of existence in which paradoxes come together and despite the success between subjectivity and objectivity, benefits from complete objectivity.

Numerous studies that have recently been done about the important issue of life indicates that this problem is including various dimensions, in a way that it has been studied in both philosophy of religion which concerns the purposeful dimension of life and ethical themes which discusses about volubility of life also it evaluates the performance and advantage of life, the aspect which concerns the purposefulness if life is the most important one. In the present research and in discussing about the creation or the discovering of the meaning we are mostly confronted with the aim and purpose in the discussion about meaning, sometimes aim is attributed to a creature that has knowledge and freedom and sometimes it is related to a creature that has none of these factors. A creature that has knowledge and freedom in all of itsactsis considered a destination that is called purpose or aim. If the aim is concealed in itself and in the free-willed creature, it is called self- structured aim but if it is out of the creature and is related to other creatures is external aim and it is not self-structured.By comparing human and the world, we can find that life in its nature has not self- structured aim because the aim must be seek in a factor out of that is owner of knowledge and freedom. But this is not correct about human because human has knowledge and freedom, so it has self- structured aim. Answer to these questions is related to view of accosted person in a way that a secular person cannot realize the perpetual creator and his responses are physical. Also divine person responded in another way and by considering a hypothesis that has a good life. Only difference between a divine and a physical person is that final factor to physical person is nature, but divine person considered nature as a part of a larger factor as supra nature. Regarding to these backgrounds, a question is indicated that: is life meaning discoverable or fake able? Answer to this question in view of aim or value is reason of this factor that life has a specific meaning. It means that that meaning that is concealed in life is the one that we discovered it, but some others believed that it is impossible because human create his life by his deeds. Some deeds such as create a good work, experiencing a special condition or war against life problems and accepting difficulties and pains. As we saw in Kierkegaard philosophy, he supported the Christ religion and he was believed that to have a meaningful life, we must have attempts such as Jesus to do God recommendations in an appropriate way. So meaning for philosopher and his recommendations is a discoverable and objective factor. But in contrast, there are some people that ignore contemporary human and consider his life as an absurd factor that is following with a force. Main index of meaningfulness to these people is freedom and knowledge of human that is accessible by helping awareness. These people believe that human is responsible to meaning source that has emphasized on his subjective life to access to a meaningful life so they considered meaning as a subjective and fake able factor. The French existentialist philosopher, Sartre, is one of these thinkers, while he is follower of Kierkegaard but these two philosophers have basic disagreements in philosophy and metaphysics fields and specially in discovering meaning or fakeness. So we attempt to investigate disagreement points and agreement points of Kierkegaard and Sartre about problem of fakeness or discover life meaning. In other word, innovation of discussion in philosophical discussions and specially in religion philosophy create some interests in above discussion that is useful to reader and it is hope to success in this discussion.

"Mystical epistemology" is a new term coined in the Islamic mysticism. After his physical and spiritual struggles, In Imam Khomeini's point of view, a mystic goes able to remove the veil of knowledge becoming a real human being and comes to know the Divine Truth. Describing mystic vision as the manifestation of the One Truth in the creatures, Imam Khomeini categorizes that vision into two aspects: unseen and of heart. Having embraced the arguments from intellect and intellect depending method of the senses for knowing the Divinity, Imam Khomeini goes to prefer the knowledge from the heart. He considers mystical experience as the spiritual status of a mystic who comes to acquire such knowledge through the imperfection of both himself and all contingent creatures from one side and through the perfection of the Divinity from another side. In the position of articulation, however, it is very difficult for the addressed [non mystics] to digest the mystic's meaning. Imam Khomeini has divided the knowledge into four aspects. He argues that mystical knowledge can be sound and realistic only when it does not contradict the Quran and Shariat. He then goes to criticize those who repudiate the mystical knowledge as ill-founded or as words of ignorant derawish (Sufis). The knowledge and true vision of Allah based on the Quran and sound traditions, Imam Khomeini argues, are peculiar to those people of heart who have acquired their knowledge from the light of the Last Prophet and from the ring of the Last Saint.

Mystical vision, unveiling and veridical dream-vision are among keywords in mysticism and they are examined and analyzed in all schools of Islamic mysticism and Sufism. The terms are semantically close to each other. Veridical visions can be regarded as an instance and stage of formal unveiling, i.e. awareness of the reality hidden by the veils. Revelation is the highest level of unveiling. The crucial question, however, is how to distinguish the divine unveilings from satanic incoming thoughts. Which unveiling and incoming thoughts are true and which one is false and misleading? With reference to the ideas and doctrines of Muslim philosophers and mystics from various schools such as Ibn Arabi, Dawoud Qasari, Sayed Heidar Amoli, Najmuddin Razi, Ibn Sina, Suhrawardi and Mulla Sadra, the present article attempts to define and categorize all sorts of unveilings and visions and gives an analysis of the views of the mystics on the problem in question and the ways in which true unveilings are to be distinguished from false and Satanic suggestions. How veridical dream visions can be recognized from confused dreams is also examined. The conclusion is that the most important criteria emphasized by mystics are first holy Quran and Tradition and then the view and control of the spiritual adept who successfully experienced stages of spiritual journey and is deeply familiar with the mystical stations and states. To this end it is of high importance for the wayfarer to avoid sins and acts of disobedience and perform his ritual obligations and follow the fourteen Muhammadan Infallibles so that he well attains the true unveilings and visions. The wayfarer should always compare his visions with those of the prophets and saints (particularly those of the perfect Muhammadan vision which is infallible) and thus make sure of their truth.

Many verses in the Holy Quran prove that there is a certain kind of knowledge that can be obtained through the practice of religious laws (Sharia) and the way to doctrine (tarighat)، progress and conduct towards the Most Holy God and attention to the sacred universe. This knowledge is that intuitive knowledge which stands beside the other cognitive resources as a way of understanding. But like any other source of causing knowledge، revelation and intuition require proper criterion by which the revelation of corruption and correction are recognized. And what comes out of all mystic''s words، two kinds of scales are needed to assess intuitive knowledge، general scale and specific scale. The gift of the divine prophets and saints are considered as general scale and widespread intuitive knowledge and the intellectual and philosophical rules are considered as specific scale which is limited within the scope of conceptual learning.

Although “Religious Experience” is a new term, it possesses a vast background in Islamic culture. The Muslim thinkers’ discussions about the conditions of disclosure such as inspiration and revelation can be counted as the best foundation for this topic in Islamic thought. Ghaz³li is one of those whom have experienced experience-like events and had vast discussions in the religious experience field. There has been offered, in this essay, an explanation and analysis of Ghaz³li’s viewpoints about religious experience; the place of “humanity” as the belonging and “being” as the belonged and the “veil” between humanity and being is also clarified. As well as the means and preliminaries that one needs for the Disclosure have been explained. From the viewpoints of Ghaz³li, the religious experiences are sometimes something like inspiration and sometimes prophetic revelation. The experience of the sight of God in the afterlife is also a significant matter that Ghaz³li had explored its possibility by both kal³mi and mystical approaches.

Discussion of the seeing God and its quality is one of the important theological debates among Islamic sects, including the al-Ash'ari. Early Ash'aris, according to transmitted reasons, believe that God is visible and the believers, in the hereafter, can see God with their eyes. This theory faced with changes in historical trends; so that in some periods intellectual arguments and in some others spiritual approaches were reinforced among them. Fakhr Razi is of the Ash'ari scholars who spoke about this theory. However his theory, due to his mental condition and history, is different from that of Ash'arites. After reviewing the various opinions, he believed that seeing God is not provable through rational reasons and cannot be achieved except by transmission and auscultation. He finally considered seeing God in the hereafter as a kind of intuition and accepted the view those centuries ago was achieved by Imamia in light of the teachings of Ahl al-Bayt.

Seyyed Heidar Amoli has founded his epistemology on an ontology of trinity and, in this way, has attained a new view in the field. One of the most important ponts on which he has founded his epistemology consists on his view on the unity of knowledge with three main degrees with gradation. Relying on such a point, he has tried to solve the superficial conflicts in mysticism such as those between Sufi and Shiite. Amoli proposes and explains in detail some trinities including “religious law, way and truth”, “mission, prophecy and guardianship”, “islam, faith and certainty” and “prophetic revelation, nonprophetic revelation, and inward revelation”. As is clearly understood, trinity in knowledge is based upon trinity in ontology. In this paper, Amoli`s trininity in knowledge and his solution for epistemological differences have been explained.

According to Hilary Putnam، two different levels of empirical investigations regarding natural kinds are available: discovering essence and distinguishing genuine samples from fake ones. Recently، Joseph LaPorte has presented a dilemma in naming natural kinds. He showed that for any kind there are some vague samples which scientists cannot decide whether take them as an unknown variation of the kind or not to consider them as extensions of that kind. On the one hand، discovering the kind’s essence is possible for scientists only when they recognize the range of differences between kind’s variations; and on the other hand، they can distinguish different kind variations only when they know the kind’s essence. Here، LaPorte has presented his own solution. According to him، the kind''s essence is not discovered but stipulated. In this essay we shall try to present an alternative solution in which discovering an essence is possible.

The relationship between mysticism and religion is an important one. Some have argued that mysticism is not religious in nature and can’t be reconciled with religion; hence، some groups have adopted mysticism and parted from religion while other have strictly adhere to religion and got in quandaries with mysticism. Those who consider mysticism reconcilable with religion have different opinions on the relationship they entertain. Some have argued that mysticism is the essence of religion while other have considered it an element of religion. We suggest that the relationship between religion and mysticism must be assessed by the study of their nature. In the current article، we argue and demonstrate that mysticism is not against religion nor foreign to religion; it is not like religion، nor an element of religion، but rather is the esoteric dimension of religion. With this perspective، numerous questions and ambiguities related to the relationship of mysticism and religion are answered and their respective nature becomes clearer. Moreover، we also suggest a methodology for distinguishing between authentic and unauthentic forms of mysticism.