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

Progress includes different dimensions of insight, structure and behavior. The progress of a society depends on various internal and external factors. Scientific and religious centers of any political system are among the most effective internal factors. In Iran, the Qom seminary is an influential scientific and religious institution that has played a major role in the progress and social political developments of this country since its establishment. This role has been growing since the 1340s due to several reasons. Using a combination of descriptive, analytical and interpretive methods, this article seeks to explain the role of the seminary school, scholars and clergy in the socio-political progress of Iranian society. The research findings show that, under the leadership of Imam Khomeini, the Qom seminary and the clergymen have had a great impact on the political and social progress of this country in terms of insight. Studying the two other fields, i.e. structural and behavioral, requires an independent research.

John Gray, who is an English  philosopher and specialist in the history of theories, proposes different types of atheism and tries to define, categorize and criticize them by extracting the presuppositions and logical consequences  of each one. New atheism, atheism based on secular humanism, atheism as making a kind of religion out of science, atheism in the form of antitheism, atheism in the form of modern political schools, atheism without progress, and atheism of silence are types of atheism are the varieties of atheism that John Gray distinguishes from each other. According to John Gray, some types of atheism have gone astray by misunderstanding the definition of religion and considering it as the primary type of science. Some others, by taking presuppositions such as the idea of humanity and the idea of progress, have suffered a kind of logical contradiction in their accepted principles; Because while denying the truth of religions, they have taken these two assumptions from the idea of monotheism and the idea of salvation in religions.The impossibility of establishing moral.

The issue of stagnation or lack of progress in Islamic culture and civilization and its causes is one of the main issues that modern Muslim intellectuals have addressed and elaborated from various perspectives. Most of them believe that the main obstacle is Islamic philosophy(hekmat) and mysticism, which have hindered the progress of Islamic countries compared to the so-called Western countries. This research does not focus on the well-known factors such as scientific, social, political and geographical factors that are usually relevant for the development of civilization and culture. Rather, it investigates and analyzes this issue by arguing that the concepts of progress, civilization and culture are novel and modern concepts that are based on specific (modern) philosophical principles that originated and spread in Europe and have no precedent in any civilization and thought of non-European peoples, including Islam, even in the Christian Middle Ages. It is a novel initiative that was launched in the Western world history, and in essence, neither Islamic, Christian, nor Chinese or Indian wisdom and mysticism have obstructed its emergence. Contrary to what is claimed, in the pre-modern era, the source and basis of what is called culture and civilization in the modern era, for example in the Islamic world, were their wisdom and mysticism. To do this, the article first provides the historical background of the advocates of this opinion, who saw themselves as religious reformers or the so-called Islamic Protestants, such as Sayyed Jamaluddin Asadabadi. It also explains the history of the main concepts of this opinion, namely civilization, culture and progress, in the modern Western thought and their novelty in the non-modern thought and among the predecessors. It deals with the teachings of the great mystic Rumi as the one who is wrongly labeled as an opponent of science.The article also gives some examples of how the views of two Muslim philosophers, one from the west, Ibn Rushd, and the other from the east, Mirfenderski, could have contributed to the emergence of modern science and technology among Muslims, but they did not. The study concludes that this opinion and judgment is fundamentally flawed and is mainly due to the lack of comprehension of the foundations and principles of modern thought and secondly, Islamic philosophy and mysticism.

Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's position thus becomes that he is not opposed to the idea of progress, but to the claim that progress has been made in the history of mankind. Our claim in this article is that according to the Dialectic of the Enlightenment, it is not just the catastrophes of the twentieth century that Adorno's reason for not making progress in human history, but he believes in the dialectical rule of rationality and domination of human history. If we accept this claim, then it must be said that such an idea eliminates even the possibility of progress in the future, and therefore there is a contradiction between the dialectic of the Enlightenment and the idea of progress.

The issue of progress and excellence of Islamic societies is one of the most important issues of the Islamic world that Muslim and non-Muslim thinkers have spoken about. Allameh Mohammad Taqi Misbah Yazdi, as a philosopher and Islamic scholar with a philosophical and religious approach, has raised many topics in this regard. This research was intended to study the obstacles to the progress of Islamic societies from his perspective. (Purpose) He has paid attention to the obstacles to the progress of Islamic societies in four cultural, political, social and economic fields. In the cultural field, he knows that the most important obstacles are lack of knowledge of Islam, the cultural dominance of foreigners, weak religious beliefs, superficiality and appearanceism, self-loathing and blind imitation, and in the political field, the most important obstacles to governance are unrighteous leaders, the domination of infidels and foreigners, the idea of separating religion from politics and in the social sphere, the most important obstacles are misplaced religious, ethnic and racial prejudices, social divisions and conflicts, and the formation of new identities based on non-Islamic values, and the economic obstacles to progress are extravagance, usury, worldliness, and aristocracy. (Findings) This research has been prepared by descriptive and analytical method and based on library studies and referring to Allameh Misbah's writings and statements. (Method)

The “rationality of progress” explains what, why and how “progress”. Because essence of rationality creates by speculation and practice of human and society, and speculation and practice is subordinate on thinker, active and creative existence of the “human as human, in order to understand the dimensions of "rationality of progress", it is logically necessary to examine the existential and originational foundations of human speculation and practice referred to progress. In the ontological perspective of Islamic philosophy and epistemology, human speculation and practice, and following human, society have intertwined truths; As a result, the explanation of the foundations of rationality in the existential connection with the rational essence and the exalting origination of the human type, along with the existential and epistemic understanding, will be combined. Corresponding to existential and epistemic principles, the method of progress is identified. With understanding this meaning, the present article attempts to explain rationality of progress by utilizing the rational analysis of issues and problems within the conceptual and theoretical framework of Islamic philosophical and epistemic foundations. In this regard, in explaining the epistemological reinforcement and the way of social and historical extension of progress thinking, attention to nature of uncertainty understanding of the reality of progress, explaining the layers of knowledge and reality in correspondence to the existential stage of human and human world, identifying nature of excellence and the way of it’s speculation and practical realization, and the stage of  intellectual completion of the Dimensions of souls (cultural) and universality (civilization) excellence of human society and the process of realization of human society and the process of realizing progress in the light of obedience, excellence and rational prosperity of human beings and has attempted to present an image of "rationality of progress" from the perspective of Islamic philosophy and knowledge.

This article is a research on the possibility of theoretical design and objective implementation of Iranian-Islamic modernism and finding the correct approach to the design of Iranian-Islamic modernity. Hence, after a semantic analysis of the epistemological and technological dimensions of modernism, I have described the philosophical foundations of modernism according to historical events and the evolution of modernity in order to reveal the identity dimensions of modernism and use it as a basis to analyze the above question. In addition, using a historical-social research method, I have studied the historical process of formation of intellectual currents confronting modernism in Iran, especially after the Islamic Revolution, to present – through a model - the general atmosphere of the theoretical and practical tendencies that have shaped the ideology of contemporary thought. Then, based on analyzing the accumulation of ideas and criticisms, it evaluates the existing tendencies and finally concludes that the Iranian-Islamic modernism is a self-contradictory proposal. And in order to achieve elevating progress and development and to preserve the Iranian-Islamic independence and identity, it is necessary to criticize the various currents of modernism and its critics and establish an approach that is based on the basis, principles and methods of Islamic knowledge and is according to the historical, cultural and social heritage of Islamic Iran.

The present study sought to design a model of civilized organization for Lorestan University based on the Islamic/Iranian model of progress.

Data collection was done in the qualitative part through semi-structured interviews with16 scientific and executive experts and in the quantitative part through questionnaires and surveys of 234 employees and faculty members of Lorestan University. In the qualitative part, data analysis was performed based on content analysis method and in the quantitative part based on structural equation modeling technique.

After implementing the interview texts, 238key phrases and66 basic themes were extracted which were classified into16 organizing themes and finally, by content classification of these themes, 4 comprehensive themes were obtained.

The final result of the research was to extract the dimensions of the civilized organization model for Lorestan University based on the Islamic/Iranian model of progress, including the development of spiritual capital, core justice, human resource development and entrepreneurship..

There are two main approaches on evolutionary epistemology: analogical or Spencerian approach, literal or Darwinian approach. In the first approach, one attempts to argue that process of culture and science growth is analogue to main process of organisms growth in biology which based on natural selection; while in the second approach, one attempts to argue that not only growth and evolution of animals and humans physical body is product and result of natural selection, but also growth of their mind structures is result of natural selection. The main question of this essay is that if the Ruse's claim and his arguments in rejection of analogical approach are strong enough or not. Many thinkers support this approach, including Karl Popper, Kuhn Thomas, Stephen Toulmin, Campbell Donald and David Hull. Ruse believe that although there are analogies between growth of organisms and growth of human knowledge, but there are also significant disanalogies between them which makes analogy between this two fields are weaken, so analogical approach is not defensible by Ruse. We agree with the core of Ruse's claim, that is, the analogical approach in evolutionary epistemology is implausible, but we believe that his arguments in refuting some versions of this approach such as kuhn's version and Camdell's, are failed.

Contrary to what it seems to be, Social Darwinism is the result of Herbert Spencer's efforts rather than Darwin's. The advocates of social Darwinism used the idea of survival of the fittest, which was initially invented by Spencer, in order to analyze and explain social events and moral behaviors. Since Social Darwinism was a justification for removing the weak persons and boosting the survival of the rich, and also justified many of the great wars, including World War II, it has become a notorious philosophy, and many critics have tried to reject it. Michael Rus as a contemporary evolutionist and theorist of the moral philosophy, has reviewed Social Darwinism. The results of this review led him to a new evolutionary ethics. In this article we will introduce and review the social Darwinism from the viewpoint of Ruse. At the end, we conclude that common judgments about social Darwinism are hasty, and the critique of social Darwinism needs to think more.

Colonization is an inseparable part of the west and world history. It has dominant intellectual foundations and a hegemony and discourse that not only initiates the colonization action, but intensifies and continues it. Colonization deeply is in connect with that kind of thought that with differentiation and separating itself from others, and getting identity from that, puts itself on a up hand position. With regard to such relation, western man is placed in a situation that in Christian ideology is known as salvation. In recent years it has given place to new concepts that have come from metaphysics of new era. And western man is mentioned as the sample of rationality, delighted and the symbol of history and historical development. So the colonization that leads to domination of west and European powers on other nations, justify itself and shows itself in line with the major current of history. On 19th century this vision connected with racial and social Darwinism aspects and mentioned west and western man as the most biological, social and cultural progressive man in the world. In this paper this aspect of west and western man is studied analytically and critically with regard to mental foundations of colonization. Thus the result is that there is a parallel between the practice of colonialism and its attitude with the metaphysical principles and the dominant philosophy of history. This means that the initial hypothesis is confirmed.

Every kind of theorization and progress modeling, wether contiousely or uncontiousely, is based on and benefited from the epistemological, cosmological, anthropological, axiological foundations. For the Iranian Islamic model of progress, however, it is compulsary to recognize and refer to its own speculative understructures and use them intentionaly and exactly to produce the best possible model of progress. Therefor, the pressent article is to study some of the most important epistemological and hermaneutical ideas of the muslim thinkers and its rule on the Iranian Islamic model of progress.

Kuhn explains the progress of science without appeal to the concept of truth or truthlikeness. He does not agree with the common view which considers the accumulation of confirmed theories as the cause of progress in science. From his viewpoint, the scientific revolution was an interruption which led to an incommensurable paradigm.Drawing on approximation, he rejects ultimate truth as the final goal of science and attributes the complexity of scientific branches to unfocused transitions. From his point of view, progress is the capacity of a paradigm in providing an appropriate background for research on specific and specialized issues and in solving its own internal puzzles. The present paper argues that in spite Kuhn’s view that revolutions are interruptions his claim is not confirmed by the history of science and as his critiques have argued even in his so-called revolutions many of the results of the past researches are maintained. In his later works, Kuhn himself acknowledges that the concept of revolution needs to be revisited.

To explain the theological foundations of progress this article is to analyze its five important foundations. The first foundation is religious study foundation, which surveys that the progress is compatible with the theory of "the correlation between religion and the world" not with the secular theory. The second foundation is theology that referring to the absolute ownership of God over the whole existence emphasizes that the world is divine trust for human; and God must explain us how to use it. Third foundation is ontological which highlights that religious progress is different with the nonreligious progress, regarding the special attitude of religious worldview toward the existence such as managing the world with the causality system and spiritual factors. Anthropology is the fourth fundamental principle that proves the necessity of progress regarding the relationship and dependency of human to economy and progress in the dimensions such as intellect, religion, human dignity, and responsibility. The last foundation is sociological that emphasizes and explains respecting individual and society's rights, originality of society's rights on the individual, and governance of human on his society. The innovation of this article is proving the necessity of religious government's attention to requisiteness of the progress of the individuals and the society in different scopes such as economics and natural sciences, which is proved in this article with the theological foundations. It is remarked that the necessity of considering religion as to be two-dimensional is the fact that any delinquency in progress is against the religious teachings and considers as a sinful act.

Thought of progress has been considered as one of the presuppositions of the West modernity. Having accepted this idea, we should regard it as one of the bases and foundations of early modern philosophy, and consider Descartes, known as the father of modern philosophy, as having a major role in its formation. There is a strong relationship between the West philosophical thought and the change of the idea of progress to one of the undisputed facts of the west civilization, and this issue can be seen clearly in Descartes thought system better than anywhere else. The present paper intends to show the leading position of Descartes’ thought system in the institutionalization of the concept of progress in the West philosophical system in three main parts: 1. Authority fighting and its relation with Cartesian’s Doubt, 2. The genuineness of the worldly life in Descartes’ thought system, and 3. Establishing the foundation of modern science. This article is based on the modern forerunners’ change of opinion about the philosophy mission in the world. It makes attempt to demonstrate in order to achieve the thought of progress, some prerequisites are necessary; and these prerequisite, though not exclusively, in their best and most complete form are generally achieved in the West philosophical thought and are particularly accomplished in Descartes’ philosophy.

The Islamic Revolution of Iran is in need of a model of progress, in which such components like religion, knowledge, culture and civilization support each other in order to reach a higher level of civilization. Using a documentary method and delving into Martyr Motahhari’s view, the present paper seeks to provide a model of a kind of progress which conforms with the current conditions of the discourse of the Islamic Revolution and point out its features briefly. Martyr Motahhari’s view on progress is scrutinized and a kind of discourse including two epistemic and practical dimensions is recognized, which has to do with the power of science (specially the social and human sciences) and models of social subsystems (i.e. politics, economy, education and family) respectively. Furthermore, the correlation between knowledge and religion on the one hand and between assimilation of culture and religion on the other hand have a pivotal role in the progress of society and creating Islamic civilization.

In Islam, political participation is considered one of the features of a developed Islamic society. Its parameters can be detected in the model for Islamic progress in terms of insight, structure and behavior. With respect to insight, religion has an instrumental view of power and government is regarded as a divine trust. Furthermore, obedience to ruler and participation in political affairs are considered among religious duties. The political system of Islam is organized in such as way to encourage participation and such things like allegiance, consultation and jihad are observed in organizing political affairs. With respect to behavior, the citizens of Islamic society give allegiance to the legitimate ruler and obey him. In such a society, people and state strive to safeguard the good government through good will and unity.

According to Islamic thought, God is the creator and possessor of the universe. In order to make use of the things which belong to Him we need to get His permission. Political progress demands benefitting from the world oflegislation and again demands getting the Possessor's permission. A divine guardian manifested in the Holy Prophet (May the blessing and peace of Allah be upon him and his progeny), Imams (peace be upon them) and during the period of occultation, a just jurist who enjoys the requirements is the only one whom God has given permission to make use of what is in this world in line with the aim of creation. Accordingly, Islamic political progress is a process resulting from a good political act performed by natural or legal personalities with the permission of jurist guardian and is intended to achieve man's happiness by administering justice, living an agreeable life and bringing about a dynamic perfection-oriented civilization. Therefore,political progress in a society which follows a guardian jurist cannot be comprehended except through the theory of a designated jurist guardian. The other views will, therefore, have no direct relationship with political progress. This entails that such thing like insight, devotion, political resistance and obedience are of the essence in the guardianship of religious jurist.

Today, progress in political, economic, social, and cultural dimensions is the special concern of all political systems. An overall progress providing basic operands with certain indexes forms the infrastructure of leaders and state men’s thought in every society. Using a descriptive-analytical method, the present paper addresses the significance of independence and considers that without independence a society cannot achieve political progress. The most important finding of this paper is that understanding the meaning of social progress and development in a country demands a careful study of its political system structure and observing how it is influenced by foreign forces. The complex and variant set of relations between foreign and domestic factors and structures gives an especial form to progress. These factors and independence as an important index in the process of political progress should be considered in progress model.