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

The science of logic, with a history as long as human thought, was compiled by the Greek thinker Aristotle (322-384 BC) in separate books, and his early commentators divided it into nine parts under the title "Organon" and this work in the beginning of Islam was gradually translated into Arabic by Syriac Christians. Kennedy, Farabi and especially Avicenna converted Aristotle's nine-part logic into two parts with logical reasoning. By changing the position of chapters and content of logic based on scientific reasons, increasing and changing the topics related to categories, theorems, contradictions and reverse theorems, and dozens of other cases, they created a fundamental transformation in logic. Al-Ghazali is a follower of Ibn Sina in compiling his logic into two parts, but he is essentially an Islamic theologian and jurist, and he approaches logic with this attitude. In the interaction between Aristotelian logic and jurisprudence and Islamic principles, he presented logic with words, concepts, and practical examples of Islamic sciences and jurisprudence principles, and gave it a logical direction by reasoning and rationalizing the principles of jurisprudence, especially jurisprudence analogy. Gharali's logical and principled works are different from the works of the past, because in addition to using words in Islamic sciences that change logical concepts, he considers analogy and reasoning as the basis of logic, and he extracts analogy from the Qur'an and uses reasoning as the only means of understanding of the Qur'an. This article tries to describe this interaction with a descriptive-analytical method.

Based on the theory of intrinsic movement, change and transformation in transcendental wisdom is based on the theory of action-power. Potential is the kind of perfections that are integrated in a material being in the form of talent. This is the fluid and unstable area of ​​the object that is always moving towards excellence and evolution. On the other hand, actuality is a fixed and complete state that the object maintains in a relative way in the continuity of existence. The theory of essential movement elevated the dual logic of changes in the walking system to a unified logic. The hypothesis of the article is that this theory has the ability to philosophically explain the idea of ​​the unity of science in physics - in the connection between classical physics and quantum physics. An attempt has been made to establish a kind of unifying relationship between classical and quantum fields by descriptive-analytical method and using the framework of the theory of substantial motion and to redefine concepts such as virtual particle and classical limit of a theory. Also, according to the division of physical entities into two categories, classical particle and quantum particle, their ontology is challenged.

The science-religion relationship has been investigated more systematically since the middle of the 20th century. Many theories of different kinds were suggested in order to figure out this relation via analyzing the content and history of science and religion. The first generation of these theories presumed a constant determined essence for both science and religion. Thus, they described an inherent relationship of either conflict or coherence between them. While the second-generation theories found these essentialist views too simplistic, they articulated and categorized various possible relations between science and religion in a taxonomic manner. Still, in these theories, the cognitive and propositional dimensions of science and religion were dominant. In the 90s, by prioritizing the sociological and historical approaches in both science and religion studies, some new aspects of these studies emerged. Applied to science-religion relationship debates, these approaches criticized the former theories for denying dynamic, contextual, and non-epistemic aspects of both science and religion. As a response to the critiques, the third-generation theories were developed, in which the contextuality of science-religion relation took a focal place. In this paper, three cases of 3rd generation theories (Stenmark’s, Lee’s, and Cantor’s) are discussed. It is claimed that these recent theories have a better consonance with the relevant facts. Also, due to being grounded on the two principles of “Continuity of Human Experience” and “the Existence of Common Actors in Science and Religion”, these theories provide strong implications in favor of the possibility and importance of the science-religion interactive relationship.

The main purpose of this article was to examine the relationship between religious anthropology and Western anthropology and to find answers to the corresponding questions. The research community included books, journals and scientific-research articles. The sample group was purposefully developed during the study and continued until saturation. The research method is qualitative and the author has criticized the research findings and answered the research questions with a theoretical approach and based on documentary and library study (real and digital). Data collection was performed using fish taking tools and their analysis based on the underlying theory approach. The results showed that the superiority of religious anthropology is proved by considering the doctrinal principles of monotheism, prophecy and resurrection, which are the faith goals of every Muslim and with which anthropology has a strong connection in the religious view. Western anthropology, meanwhile, has degraded man's place in the universe by depicting an incomplete form of explaining man's identity, limiting him to material life and worldly life, and deviating from the divine straight path.

Gilles Deleuze, as a postmodernist philosopher with a sophisticated expanded view on life, offers an approach to analyze behaves which leads to the understanding of human action and behavior. Reading performances as a part of interactive arts which have a valuable place among modern arts that have been able to make dynamist art, are successful in a Deleuze’s method. In the present study, the cognition and perception of conquest performance have been studied and the aesthetic rules have been searched in it, and then the obtained knowledge has been used to recognize human behaviors from the perspective of Deleuze's philosophy. Based on the analytical-descriptive method with Deleuze's approach, thus can be said that the performance of conquest as an artistic event provides for the audience, the opportunity to live in the moment, and since it is not a complete action. It is his empiricism, so it makes no sense to make an aesthetic judgment about it. The audience's reaction to the effect is bodily, and the audience, of the body-machine, by connecting to tools and people in the moment, forms a unique machine that also has special potentials, and the choice of the audience(s), Directs the course of the event; Therefore, the performance space has been created in the moment and it has a random orientation based on the Rhizome.

Considering that accountability has had a great impact on all different aspects of life and has always attracted the attention of thinkers and philosophers in all periods of life, a phenomenological view of it helps us to achieve a new understanding of the issue and get familiar with its different aspects to draw a world in which accountability is formed. The present descriptive-analytical study seeks to answer the question: "What are the posterior components of the world of accountability in Nahj al-Balaghah?" The findings of this study indicate that responsibility is limited in two ways: the existence of a-priori components that emerge before assigning a responsibility, such as belief in God, soul health, modeling a perfect man, and revelation; the existence of the posteriori components that arise from a responsibility, such as the original human existence, existential peace, existential happiness, and existential interaction. Responsibility is not a virtue along with other virtues and perfections, but the center of the formation of other perfections and virtues, and we desperately need responsibility for genuine religiosity.

The Islamic society during the Imamate of Imam Hasan Askari (AS) (254-260 AH) faced many religious, political and cultural issues. The violent and repressive actions of the Abbasids, the activities of deviant and skeptical currents, the Zangian rebellion and the uprising of some Alawites were among the issues that had caused a crisis for the security and health of the Islamic society in the political, social and ideological spheres. Imam Hasan Askari (AS) in line with his divine mission in the face of these issues, adopted practical solutions and constructive and effective strategies, the result of which was to preserve Shiism and pave the ground for the occultation of Imam Zaman (AS). The purpose of the present study, which is based on the main sources and has been done in a descriptive-analytical method, is to explain how he dealt with the actions of two destructive currents of Islamic society, namely the Abbasid Caliphate and the skeptical currents. The main question of this research is, what method did Imam Hasan Askari take against these two currents and what was the difference between Imam's confrontation with Bani Abbas and skeptical currents? The hypothesis of this research is that the Imam's method was the negation of the both groups, but in proportion to the methods and actions of these two groups, he interacted softly with the Abbasids, and explicitly and harshly treated the skeptical currents.

Many philosophers believe that the history of the relationship between religion and morality is as old as philosophy itself. But since the time of Plato, Socrates' conversation with Othifron has taken on a more serious form. The discussion of the relationship between religion and morality among Muslims has been considered as one of the important theological issues and less attention has been paid to its moral consequences. However, the relationship between religion and morality is imagined in different forms. In this article, three types of "religion contrast with morality", " religion opposition with moral " and "interaction of religion and morality" have been rationally evaluated. In order to explain the dependence of morality on religion, we examine the "semantic", "ontological", "epistemological" and "psychological" dependence of morality on religion among the different types of moral dependence on religion. In fact, the typology of the relationship between religion and ethics and the scientific-research approach leads us to the conclusion that morality is the most real source from which all goodness, interests and happiness come, and that is "religion".

Interpretation of social interaction is a major concern of sociologists who have communicable and phenomenological approaches. Every one of these approaches has specific epistemic foundations. Sadr's philosophy, with its own different anthropological, has a great capacity to realize and interpret the social interaction. This paper studies the issue by an analytical method. In Sadr's philosophy, human being is "bodily in its origination" (jismaniyyat al-huduth) who will become a kind of human by inner movement and external factors, depending on the amount of actualization of the innate nature and intellect, or the overcoming of nature and instinct. Wild, social, and innate civilized human are among these kind of humans that bring three types of sensual, imaginary and intellectual culture by interactive exploitation, mutual service and love-based interaction models. Paying attention to the social context of different types of human beings and triple types of meaning (mental, related, and real) will make a several interpretation of social interaction, which some of them are as follows, an interpretation based on the intention of the actor, interpretation based on the social convention and its critical evaluation based on real meanings.

For a long time, most of the scientists believed in antagonism between science and religion, and that religion has nothing to do with reality.
In this paper, the viewpoint of Hegel, will be taken into consideration. According to him, in the history of the world, human being's knowledge has risen up gradually and in each period, there has been a parallel dialogue and interaction between science and religion of that time. The reason is that as science has developed in the process of history, religions have also got more rational and complicated. So, according to Hegel, science has not led us to a secular and naturalistic or a materialistic orientation in 21th century and the story of antagonism between science and religion is a factitious and fabricated story.

It has almost passed one century from the emergence of the idea of the inter-religious dialog. The idea, being based on the assumption that no religion has the absolute truth, believes that there is the possibility of the dialog between all the existent religions in the social world. The dialog could make the coexistence and peace between the religions possible. The importance of this issue is increasingly growing and different ideas have been presented in the different religion departments worldwide. After the Iranian Islamic Revolution, a new image of Islam was offered to the world. An image whose true exposure made the use of the inter-religious dialog unavoidable. This also caused appearance of different views between the Muslim scholars. This article seeks to provide a presentation of three different approaches to the inter-religious dialog by exploring the works of three eminent scholars in the field; Mohaghegh Damad, Abolhassan Navab and Mohammad Masjed Jamei. These three approaches are: · Inter-religious dialog as an interaction-oriented action · Inter-religious dialog as a necessity-oriented action · Inter-religious dialog as a backgroubd-oriented action The necessity-oriented action is the approach taken by Mohaghegh Damad. He emphasizes on the acceptance of other religions. The active action referring to this acceptance is the foundation of this approach. This approach, accepting the developmental discourse in the meaning of inter-religious dialog, believes that this kind of dialog has been evolved from defensive and opposing to a new meaning. Hence, the inter-religious dialog in its new meaning possesses three conditions; the existence of common rights, emphasis on mutual respect and the effort for the two sides for religious exchange. This approach­ assumes that we must first establish a pattern from the current experiences of inter-religious dialogs in order to have an ideal cooperation and to fortify it. Then we could harmonize, by changing our attitude, our thoughtful interactions with other religions in order to solve the common issues such as the environment protection, the family and the human rights. The necessity-oriented action is the approach taken by Abolhassan Navab. He assumes two subjective interpretation of the inter-religious dialog. A dialog which is defined based on the western experience and atmosphere and a dialog which takes its roots from the eastern discourse. There is no necessity for the first dialog which is named prudential dialog and this is existent just to maintain the survival of the secular elements in the modern society. The second kind, on the other hand, is a necessary dialog and emerges in order to make the religion more meaningful. The goal of the ­latter is to save the humankind from the social crisis and is to make the religions more cohesive. Navab believes that there ­are two factors which have turned the attention of believers and religious leaders to the necessity of the inter-religious dialog in its new meaning; first is the opposition culture i.e. the mix of some extremist and modernized elements inside the religions; and the second is ­the gap between new aspects of religious thinking and the current traditions inside the religion. The necessity-oriented approach requires the two sides of the dialog avoid the theological and philosophical disputes. It also requires change and modification in the constitutional laws regarding the religious minorities and new interpretation of these laws according to the new conditions. The background-oriented approach is based on the views of Aohammmad Masjed Jamei. According to this approach, there are some intellectual, social and historical backgrounds which are the base for the emergence of a new notion for the inter-religious dialog. In genearl, Masjed Jamei corresponds the formation of every notion based on two major ­factor; first, the atmosphere and the social context in which the notion has been created, second, the concept transfer of one word from one field to another. From the viewpoint of this analysis, the inter-religious dialog is dependent to the intellectual, social and historical backgrounds and gets its meaning from the new conditions. Masjed Jamei believes that the Shiites has been always an axis for presenting a new meaning of inter-religious dialog due to their different methodology i.e. using the intellect in the theological argumentation as well as the existence of a historical and traditional memory. Therefore, by taking this approach, one can make contributions to the legitimacy of the inter-religious dialog which has been weakened due to the globalization by focus on the common values and their rational explanation, re-looking to the old patterns of dialog in the historical memory and tolerance in the acceptance of the other's religious discourse.

Ayatollah Brujerdi, one of the famous contemporary Shiah jurists and religious authorities, adopted theoretical principles and was involved in a political activity when he dealt with Pahlavi the second. The fact that Ayatollah Brujerdi and Imam Khomeini were contemporaneous with Pahlavi regime and have high positions as religious authorities in succession at that time is worth considering, by making a comparative study of their political in dealing with the second Pahlavi. This help us see whether or not there is conforming between the activity of each of them and find whether or not Ayatollah Brujerdi's reaction, if he remained alive, would be similar to Imam Khomeini's reaction against shah regime's insistence on in performing the American reforms, Using an analytical approach based on a documental study, this paper investigates Ayatollah Brujerdi's thought and political activities against the policy of the previous regime and compares them with those of Imam Khomeini. The findings of the study show that Ayatollah Brujerdi's political activities are similar to those of Imam Khomaeini and as a prelude to the movement which ended in Imam Khomeini's revolution.

Allamah Tabatabaii, one of the pioneering and innovating thinkers in the area of social issues, made such attempts in interpreting and explaining Quranic verses that his view can be regarded as identical to most sociological discussions. Referring to his views related to social verses of the Quran, particularly the verses talking about life, book, consciousness, understanding, act, obedience, sin and common destiny for “nation”, it can be said that society as a social macro-structure has real existence and authenticity in Allamah’s view. On the other hand, since he explains human agency on the basis of innate nature, consciousness and will, it can also be said that his views is included in syncretism approach followed by an elaboration on mutual interaction between agency and structure. In order to explain this interaction, Allamah uses the concept of “shakelah i.e. structure” and believes that as structures can provide the conditions for the realization of man’s inherent and natural attitudes and in this way play an important role in the internalization of attitudes, rules, norms, etc. so individuals and social agents are able to effect the formation, change of reproduction of social structure by their own acts.

In Shi’a commentators’ view, the intellective approach has a large capacity to theorize about act and one of it dimensions is typification of act which can prepare the ground for a more precise understanding and interpretation of individual's social act. The main question of the present research which uses an analytical method is the typification of act in Allamah Tabatabaii’s view and its interpretive capacities with emphasis on Al-Mizan Commentary. In Allamah view, act is divided into different types such as voluntary act, unwilling act, emergent act, acts resulting from positive counterparts, and habits and affections, which provides the sociologists with the possibility of deeper understanding and interpretation of act, evaluation of the degree of rationality governing the society, the degree of stability of behavioral models, the possibility of transforming behavioral models, the evaluation of the degree of joy and contentment in society, the comparison and evaluation of cultures and designing ideal behavioral models.

Allamah Tabatabaii has expounded the question of family elaborated norms due to a breach of the Islamic injunctions on women and family. The present paper discusses the development process of some of these family norms Allamah Tabatabaii’s views. A content analysis method is used in this research. Establishing the functions of Islamic family norms is among the most important research findings which confirm that these norms contribute to the formation of harmonious relations between wife and husband and to the clarity of genealogy. The ruling of limiting a woman to be married to no more than one man does not mean that the woman is owned by the man and is not a testimony for viewing polygamy as an unusual act. Besides، the husband''s being duty bound to provide for his wife is not based on the idea of her inability to earn a living nor it is meant to humiliate her. The husband’s supervising his wife’s interactions and the authority he has in this regard is referred to in the marriage contract، without which the contract is terminated، and the clarity of genealogy and identifying the blood relationship of a specific man with a specific child and other society members will not be accessible.

The overall perspective from which one sees and interprets the world is called the worldview. This perception of the world can be divided into three categories of religion، philosophy، and science that come in the order mentioned. In religious ontology، the first creation is the divine light. Religion is the origin of all sciences. The moment philosophy and science resort to religion، knowledge and human understanding of life move towards evolution and development. In religious worldview، beauty originates from absolute beauty; the nature of the absolute is aesthetic and cannot be any other way. According to Plato، in the line of ontology، aestheticism in philosophical worldview is first formed in the world of ideas، it is then entered in the world of mathematics through its quality and quantity، and it can be seen in the world of senses. In scientific and empirical worldview، nature and the world have a spatial and aesthetic space. The world is God''s workshop of divine creation and the most beautiful among the creatures are human beings. In the interaction of religion with philosophy، Muslim scholars and philosophers have obtained their school of philosophy from religion. In the interaction between religion and science، empirical aestheticism is registered under God''s provisions; and in the interaction between science and philosophy، the scientific and empirical aestheticism is specific while philosophical aestheticism is general and contains various examples. Real beauty originates from religion and value system and continues in philosophy and science; after the appearance of beauty، the beauty of religion، philosophy، and science interact; thus، all beauties become united in religion.

This paper is a reflection on the interaction between metaphysics andscience that has been existed since the pre-modern epoch, an exampleof which was actualized in Aristotle's system of metaphysics andscience. Yet, this interaction was gradually undermined by the adventof scientific revolution especially the classic period of science in the17th and 18th century in modern epoch. In the 19th century, theappearances of positivism caused metaphysics lose its meaningfulnessand laid it aside from the realm of episteme and then put it in the sphereof tastes, emotions and passions. In the 20th century, philosophies andmetaphysical systems, in the common sense, failed to direct sciencesand claimed a sort of independence from sciences through raisingtechnical problems in fields of language and logic.However, this independence supported metaphysics and philosophyversus techno-science, in the meanwhile metaphysics lost another mainrole, the raising rationality in the field of sciences. This article explainsthis problem after a brief introduction and argues that pursuit of thisissue is not a technical-academic problem but a matter of human life.

The interaction between the body and soul is one of the topics that has always attracted the attention of scientists and philosophers. Mulla Sadra has propounded the problems related to the body and soul in the 8th and 9th volumes of al-Asfar in an independent form and in the 3rd, 4th and 6th volumes of this book under other topics such as knowledge, substance, accident, and so on.The present paper first refers to Mulla Sadra’s principles and theories in this regard in short and then examines the interaction between the body and soul from three perspectives.The writer first explains the effect of the interaction between the body and soul on the genesis of each of them and concludes that the soul is the cause of the combination of elements and formation of the body, and the body, which is of a specific quality and balanced temperament, is the cause of the emanation of the soul. Then he proceeds to discuss the effects of the soul and body through the faculties of the vegetative, animal, and human souls. The vegetative soul is responsible for the nutrition, growth, and reproduction of plants; the animal soul is responsible for perception and stimulation, and the human soul draws on its theoretical and practical faculties to reason about general and particular issue and explain ethical or other types of propositions.Finally, the writer deals with the body-soul interaction in terms of their states and argues that physical characteristics and states, e.g. health, sickness, and pain, affect the soul, and some mental states such as anger and sorrow lead to some changes in the body.