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

The role of people in managing a society, since long time ago, has set up the main factor of creating a society as one important issue of political philosophy. This issue has a particular importance in Islam and Islamic philosophy. Accordingly, this essay goes to answer the question "what is the role of people and the position of acceptability in a government as per Mulla Sadra's viewpoint?"There are two different views as to this question. The first view considers Mulla Sadra's political philosophy undemocratic and authoritative. There is no room for the principle of acceptability; however, legitimacy is the main principle of a regime. Nonetheless, according to the second view -the preferred view of the essay-, Mulla Sadra believes in a religious democracy in which people play a major role in preferring the kind of government, electing a ruler and supporting him (hypothesis). In order to prove this claim, the authors have studied related parts of Mulla Sadra's political philosophy, some related verses of the Qur'an, and comments on his political views by the followers of transcendent theosophy (method).In their efforts to show the role of people in a religious democratic government (aim), the authors have come to the conclusion that, according to Mulla Sadra's view, in a religious government, the intellect is under the light of shari'ah (divine law) and acceptability falls under legitimacy, thus the society would be a utopia and an ideal city-state (findings).

Several theories have been presented about the religious science, each of which has tried to provide a roadmap for it. But have these theories been successful? Have they been able to have a social impact among educators and students? In this paper, by examining the factors of failure of many of them, we consider the requirements of an effective and successful religious science theory. These requirements are analyzed in these eleven ones: providing appropriate examples of a religious science theory, providing an operational solution for its realization, providing the necessary acceptability, having an appropriate response to the supposed conflicts between science and religion in that science, and specifying The religious level of that religious science, the distinction between religious science in different religions, having internal coherence and experiential adequacy, the lack of annulment of a religious science with the manuscripts of some scientific materials, consistency with the set of coherent beliefs of religion, the advantage of becoming religious science in relation to secular science, being transformative.According to the above requirements, the author's theory of religious science that can be successful and effective will be presented and it will be studies how these requirements are considered in it.

Most mathematicians are reluctant to accept the visual proof as a genuine type of mathematical proof. In this paper, I paraphrase 10, common or new, objections to this type of proof and evaluate them separately and critically. On each of the objections, indeed, at least one of these central features is absent from the visual proofs: formality, symbolicness, rigority, reliability, surveyability, universality, legitimacy, self-sufficiency, uniformity, and fertility.
The paper argues that none of these objections are accurate. So the rejection of this kind of proofs is mostly due to psychological and sociological factors, especially domination of formalistic attitude among the mathematics community, rather than logical, or methodological reasons. There are not any strong reasons to reject these kinds of proofs, as a pattern of reasoning in mathematics; on the contrary, there are good reasons to accept and recognize them. An awareness of the role of this type of proof in the mathematics as a whole, no less and no more, is of critical importance.

In Islamic world, the system of caliphate has entered Muslims’ socio-political life with a sacred divine hue. In order to escape the difficulties which encounter the society caused by this system Sunni scholars have refer to fiqh and theology in order to justify this system. But the fiqhi-theological justification is not sufficient per se, and the stability and continuity of this system needs sociological explanation, for without analyzing its theoretical dimensions, it will become groundless. Hence, the social pathology of this system can explain how this system survives. Therefore, Ibn-Khaldun makes use of the capacity of Asharite fiqh and theology and gives a sociological explanation of the system of caliphate basing his view on the theory of fanaticism. This paper investigates the way Ibn-Khaldun explains caliphate system and the sociological view about the existing capacities in the Islamic communities. Then, concentrating on the concept of ‘fanaticism and the approach of acceptability in Ibn-Khaldun’s thought which is based on fanaticism and splendor, the paper criticizes the friction of his fundamentals with the category of legitimacy.

The analysis of the kind of relationship between the components of the word ‘’religious democracy’’ has many effects on the nature of political system and way of managing it. If the combination of these two components is a kind of descriptive combination, religious democracy will have original identity, and thus, not only the democratic prestige of political system will not be in consistent with its religious prestige, but, it will also lead to establishing a kind of identity which is different from the political system in which democracy is based on the content of religion and is not borrowed from the West. Given this perception, people’s management in political system represents a special kind of democracy which, in addition to its being native and founded on the Qur’anic text, has the merits of democratic and theocratic systems and is free from the negative aspects which they have. In this political system, divine legitimacy and people’s acceptability are two sides of one coin and both of them are necessary for achieving a democratic political system. Considering this word combination as an adjunct composition implies accepting the idea of democracy which first appeared in the West and installing the religious content of this kind of government in Islamic system.

Philosophers of morality have aim to improve good life of human, and it is possible by guidance of behavior and crucial decisions. Utilitarianism has taken the focus of mind to outcome of doing, responsibility-inclined has emphasis on the doing are trying to control human decisions, but all of these will be possible in defined condition. How human being can make a decision in a condition which human has no awareness to the consequence of doing or to the features of doing. In this situation human is faced risk. Risk means danger and taking danger, but literally means “decision in uncertainty”. In this condition, it is hard to manage behavior because we have no control on situation in which action happens and we don’t know the features of situation. So there is a possibility which human’s decisions and behavior impose danger to others. Philosophers of morality pay less attention to decision making in situation of risk. Then, adjusting criterion of morality to examples would be hard, and decision in situation of risk would lead to moral issues that begs for solutions by Philosophers of morality. Issues like “the possibility of rationalizing of imposing risk”, “acceptability of risk”. Risk is made of different factors: risk boundary, exposition to risk, decision maker of risk, beneficiary of risk, …. risk justification and acceptability can be considered in any above-mentioned factors. A comprehensive analysis needs combinative method. Factors like willingness, awareness, fairness and justice will cause rationality of risk and factors like benefit, possibility of compensation of damage and potential danger, maintaining people basic rule will cause acceptability of risk.

Nowadays, democratic systems are founded on people’s participation. Islam has given special weight to people’s political participation in all defining stages of decision. Since Islamic judgments are authoritative for ever and without establishing a government, they can never be applied. In the view of Islam, the affairs of community should be directed according to the will of citizens; and it is such an event that its occurrence is resulted in the shadow of political participation of people. Furthermore, permanent oversight over the men of state makes it as a duty for Muslims to participate in socio-political activities and decisions. Otherwise, society would fall victim to chaos and no room would remain for Islamic judgments.