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

One of the important issues in the field of science is the orientation and identity of science. Orientation of science means having attributes such as religious, Islamic, Jewish, Christian, secular, atheistic and the like. This issue is about all sciences; It is true from absolute philosophy as its most abstract to applied philosophies, concrete and applied sciences. The philosophy of religion as one of the applied philosophies is not exempt from this rule and can be directional and identity oriented. Various factors play a role as indicators in the identification and orientation of the philosophy of religion. Some factors are theoretical and epistemological and some are non-cognitive. Epistemological factors include: attitudes, worldviews, philosophy, paradigms and principles, foundations, subject, problems, sources, method and goal. Non-cognitive factors include things such as motivations, needs, tendencies, cultural background and place, social requirements, etc. The present article tries to show the criteria, factors and standard of the philosophy of religion with a philosophical and rational method. From the results and findings of this article, the possibility and necessity of the philosophy of Islamic religion despite the existence of some features, such as having a universal and common concern and question, the lack of difference between atheists and religious people in philosophical thinking about religion; Lack of concern in defending religious beliefs and the like.

The holy Qur'an was revealed as universal Law to the great Prophet of Islam (PBUH) in an environment in which many religions including Judaism, Christianity, Magianism and Sabeanism had many followers. As a result, in addition to addressing the polytheists, the holy Prophet (PBUH) had many encounters with the monotheistic religions from the very beginning of his mission. A large number of the Quranic verses are dedicated to this topic. In reference to this environment, a dialogue between the followers of the Qur'an and other monotheistic religions was initiated and span throughout the history of Islam. As a result of their engagement with these discussions, some followers of these religions converted to Islam, but a great majority insisted on their opposition and carried out hostile actions against Islam. One of these hostile positions is the accusation that the holy Prophet (PBUH) did not know about Judaism and Christianity until he heard of them in Mecca and Medina. Unfortunately, a lot of pagans have fueled the opposition. All this has happened in the face of the fact that the holy Qur'an considers itself as the protector of the Torah and the Bible and levels criticisms against the errors that Christians and Jews were unaware of. Islamic scholars believe that, although Abrahamic religions and their scriptures have similarities, the Qur'an and the Prophet (pbuh) have not been influenced by the followers of Christianity due to the fact that the holy Qur'an consider itself protector of Abrahamic religions and explicitly invalidates a large number of the beliefs attributed to Christians and Jews. What reveals the necessity of this research is that it can pave the way for future research and call the attention of ordinary people at present and in future to these issues. Lack of concern and attention to these issues, especially from the perspective of pure Shiite Islam, may lead to destructive and harmful effects on Islam and the Quranic teachings. The present study is an attempt to extract the views of Orientalists and determine the boundaries of the issues while examining and criticizing the views expressed toward these issues from the perspective of the Shiite school. It intends to show how the opponents have relied on unreliable Islamic sources, made deviant, incomplete and incorrect interpretations, and most importantly drawn upon written and oral sources of the people of the scripture.

The purpose of writing this article is to answer the important question of whether technology is a neutral tool or has a value and moral direction and burden.

The method of writing the article is documentary analysis. In response, while providing an autonomous definition of technology and orientation, by citing four reasons for the neutrality of technology (instrumentalists) and criticizing their arguments (such as Pete, Motahari, Rahimpour) the arguments of proponents of technology orientation with six different tendencies have been discussed ( Eg Heidegger, Feinberg, Nasr, Postman, Golshani, Ihde, Wendpool, Cruz, Soroush, etc). Then he considers the arguments of people such as essentialists and determinists as coercive and extreme, and finally, by accepting the words of the proponents of the influence of a priori sciences and culture on technology and conditionally accepting the theory of "technology mediation" and "application plan" of technology, to a moderate position.  

Results and Conclusion:

The author rejects both the extremism of the essentialists and the deviance of the instrumentalists and takes a corrective position between the two.

One of the issues concerning technology is the orientation discussion. This issue has always had Proponents and opponents. Some see technology as directional and some know technology being neutral. The neutralists view technology as merely a user-defined tool. In this study, based on a orientational interpretation. According to this study, technology is oriented in different manners. Some of these aspects as follows: orientation in terms of fundamentals, orientation in terms of frameworks, orientation in terms of application, orientation in terms of supplies, orientation in terms of requirements, orientation in terms of context and subtext, orientation in terms of the all–collectinely of the systematics, orientation in terms of the genuine effects of the technology, and orientation in terms of results. According to this approach, the orientation of technology does not essential to the nature of technology, but the purpose of this orientation is among the majority of these technological attributes and characteristics in human will.

Putting forward methodological discussions requires a vivid and common comprehension of the conception and reality of ‘method’. This is while scholars in various scientific fields have offered a variety of definitions for that conception, in a way that it seems difficult to find a common aspect among them. Thus, the precise analysis of that conception and recognition of its fundamental parameters is an inevitable necessity. Accordingly, it is first clarified that the conception of ‘method’ is a philosophical one whose most important accessories are the agent, orientation, the existing and favorable situations, the model and the territory. In view of these points, a descriptive-analytical investigation of definitions of this conception and paying attention to their weak and strong points made it clear that those definitions are not complete. Thus, defining ‘method’ as ‘the quality of human’s transfer from unfavorable situation to favorable situation’ is a definition without the aforementioned defects and committed to the type of that conception and its accessories.

Although the concept of "mode" is not unknown for audiences and scholars of Islamic philosophy, it seems this concept is not well considered. In this article after considering the origin of mode, a comprehensive description on its position and solutions in the field of Islamic logic and philosophy is supplied, especially in transcendent wisdom. The relationship between prestige and credit is also examined as much as possible. Numerous examples have been provided to avoid ambiguity in this regard. Then the capabilities of this discussion and at the same time, the necessary conditions to utilize it have been showed. It is also summarized at the end of this article that observing the issue of mode can pave the way between dogmatism and relativism.

This article expounds the characteristics of true Shi’ah in the light of the words of the Commander of the Faithful, Imam Ali (pbuh). Among the characteristics of true Shi’ah are: their constant remembrance of God, disassociating themselves from this world, a sign of theocentrism on their faces. They are monks in the night and kings during the days. They are clement, tolerant, benevolent and honorable. They take land as their carpet, water as their perfume and the Quran as their emblem. They are unknown to people. They are show no concern for worldly posts. They do harm to no one. They are broken-hearted and their needs are but few. They petition no one when in need. They are high-spirited and gentle with people. They keep their self-respect, their needs are few and they are satisfied with a slice of bread.

Avecinna''s ethical theory is classified within ethical virtue-oriented theories. He begins his ethical theory by discussing salvation as the ultimate purpose of human life. In his viewpoint، ultimate salvation of human is achieved though «closeness to God almighty». The way of reaching closeness is perfection in practice and opinion. Therefore، human real salvation is in his perfection of theoretical and practical strength. Reaching the sovereign of justice demands perfection of the practical strength and bringing sensual and anger forces under the control of rational force and it requires Hikmat، courage، and modesty virtues. The perfection of theoretical force is that human will be aware of the realities of all objects، and wisdom (subjective) world is similar to the objective world. Avicenna has divided virtues into logical virtues (rational) and mood virtues in that the logical virtues are the soul virtues and mood virtues are virtues of the willed body. Observing the principle of moderation is the way of obtaining ethical virtues. The important point about Avicenna''s theory is that for him، the moderation principle is known as accepted by the majority. It has also been attempted to mention the innovative aspects of Avicenna''s ethical theory in comparison to other Islamic scholars.

Man’s dignity as the basis of human rights and criterion for international and social interaction is of particular importance in different fields of human sciences. Allamah Tabatabaii, who is regarded one of the unique scientific figures in the world of Islam, generally divides man’s dignity into genetic and acquired dignity. Using a descriptive-analytical method, the present paper elaborates on acquired dignity, criterion of dignity and its most important features in Allamah’s view. In fact, acquired dignity is man’s attainment to existential perfections and the state of nearness to God, the only way of which is God-orientation. Therefore, the more conscious and devoted man’s servitude towards God, the more he attains value and dignity.Since acquired dignity is attained by man’s voluntary attempts, it is a value matter and man can be proud of it, because man’s evolutionary move is attained gradually. Gradation and gradualness are two other features of acquired dignity.

In addition to the asking about the nature of virtue and how to achieve it, ancient philosophers mainly asked whether virtues are useful for men, that is, do they lead to man’s happiness? In fact, their question was about the relationship between happiness and virtue, in that they asked whether virtues are necessary and inevitable for happiness or not? Aristotle believes that virtues are necessary condition to achieve happiness, though, contrary to Plato, he does not regard them as required condition. He defines happiness as the soul’s activity conforming to virtue. In fact, Aristotelian virtues which are rooted in mere intellect are the means of achieving a happy life in this world. Ghazali distances from Aristotle when discussing the nature of virtue, happiness and their relationship, though he was influenced by Aristotle. In this regard, Ghazali’s explanation, contrary to Aristotle’s, is not based on mere intellect; rather, it is based on revelation and Sacred Law. Therefore, Ghazali believes that moral virtues are not restricted to philosophical virtues and does not regard happiness as merely enjoying a happy life in this world. On this basis, the present paper reviews similarities and differences between Aristotle’s and Ghazali’s explanation about the nature of virtue and happiness and their relationship.

Satan introduced to the world by LaVay is not an evil creature but the goddess of love and a light-giving thing. According to LaVay, Lucifer is a good and powerful creature with God-like attributes, which has two aspects- positive and negative- simultaneously. Although the notion that there is a creature with transcendent attributes and at the same time in the deepest level of debasement seems to be somehow strange, it is does not seem so for those who are familiar with Jewish and Christian theology. Using an analytical-descriptive method, the present paper seeks to delve into the foundations of the doctrines of Torah and Bible in order to find a trace of such creature, which is hidden in the different layers of ancient Jewish and Christian texts.

The term "Islamic lifestyle" was first introduced into our literature by the sage Leader of Islamic Revolution and has rapidly become an important, key and frequently used term. Obviously, our behavior is based on our insights, beliefs, worldview, attitudes and the way we look at the universe, and our way of conduct in personal and social life is influenced by the of norms prevailing the environment and society. But some questions arise like: what are the characteristics of a religious society in Islam? What is it like? What are its parameters? What values and norms should dominate it? And what characteristics does man have in this religious society? What kind of belief, thought and behavior are expected from man? Using a theoretical-analytical approach and exploring religious texts, the present paper tries to answer the questions mentioned above.

This article addresses the concept of "teleology" (goal-directedness) as a key principle that shapes attitude toward human beings and the universe, consequences of its elimination in materialistic-based psychology as well its divergence from the psychology based on Islamic perspective on human beings and the universe in three chapters. The first chapter starts by defining “teleology” and its relevant concepts. It then proceeds with a brief explanation of the course of evolution of teleologyin the history of western thought. In the second chapter the consequences of elimination of "teleology" are discussed to explain “formation and development” in all sciences that address the issue of development and to define “mental disorder” criteria. The third chapter elaborates on the place of "teleology" and its meaning in ontology and anthropology on the basis of Islamic teachings. The key role played by teleological perspective on human beings and the universe in the Islamic teachings makes fundamental changes in defining “formation and development” at the level of human activities. It also contributes to defining and developing criteria for mental disorders. The chapter goes on to criticize "adaptation" as a key factor in defining normality and disorder in materialistic-based psychology. It then suggests "orientation" as the most significant criterion for defining mental disorder due to the importance attached to teleology in the universe and Islamic anthropology. The article concludes with assessing application of this criterion in clinical and educational psychology.

Intellectual independence and free thinking are among the most important characteristics which everyone, especially religious scholars and researchers strive to attain. However, " evil of personality cult", showing excessive love and respect to the learned, and being extremely impressed by scholars, which hinder true cognition, prevent science and knowledge seekers from logical, analytical and critical confrontation with scholar's views and entangle them in the trap of self-doubt and intellectual imitation. Some philosophers, in their turn, offer useful recommendations and solutions to get free from intellectual captivity and to achieve "independent thinking". However, this paper presumes that "learning philosophy" and the resultant "commitment to argument-orientation" is one of the ways which have greatly contributed to achieving this aim. It proves that independent thinking and eliminating imitation in the field of beliefs are among the different functions of Islamic philosophy.

The guiding tools for understanding the Holey Quran refer to a set of axioms that without taking them and their implications into consideration, a true and authentic understanding of the holy revealed text is not feasible. The author believes that these guiding institutions are among the most important chapters of the theological foundations and the philosophy of Exegesis. The revelation, guiding-orientation, rationality, the natural characteristic of its teachings, and the maturity of the language applied in the holy Quran are among the essentials of understanding the Divine Book. Principles such as the comprehensiveness, internal coherence, external order, and the systematic interconnectedness and interactions of the Divine words with the speeches and acts of innocent imams are inferable from the above institutions.In continuation of the related issues published in the previous edition of the Journal, the essay deals with explaining two more institutions.