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

In the past few years, there has been a lively debate on whether and how phenomenology cancontribute to social cognition research. Notably, some have doubted whether first-personal,phenomenological descriptions of intersubjective experience and interaction can support ordisconfirm certain theories about social cognition (e.g., Spaulding 2015). In contrast to such anassessment, the aim of the present contribution will be to present an overview of the rich anddetailed discussion of empathy found in the phenomenological tradition, focussing particularlyon those aspects of this discussion that we believe to contain important and subtle insights ofcontemporary relevance.Our approach in the following will be as follows. First, we will examine the account ofempathy offered by the two phenomenologists whose writings on the topic we take to bethe richest and clearest, Husserl and Stein, explicating their arguments for the claims that(i) empathy is a sui generis mode of intentional experience, (ii) the basic form of empathycan nevertheless be characterised as perception-like, and (iii) that a higher-order form ofempathy is a more imagination-like way of understanding other persons from their ownpersonal perspective.

The purpose of this paper is to examine the emergence of the concept of the ‘political man’ in Avicenna’s political thought. We seek to understand how Avicenna approached politics and the role of humanity in public life. Avicenna’s ideal city is constructed upon the foundation of key concepts such as tradition, justice, law, and public consensus, all of which are intricately connected to the supreme world. According to Avicenna, the ideal city serves as the manifestation of supreme knowledge, with the political man playing a dynamic and constructive role within it. Avicenna lived during a time of crisis in the Caliphate, which prompted him to engage deeply with political philosophy. At this juncture, Iranians were in revolt, distanced from the Caliphate, and actively seeking a political alternative. This historical context should be viewed as both a theoretical and practical endeavor. This paper delves into Avicenna’s contribution to this significant political event. In Avicenna’s philosophy, concepts like politics, the city, and the political man, like many others, are comprehensible and recognizable within the framework of the Prophet’s Revelation. Thus, this paper explores the formation of the city, the emergence of its structures, the actions of its rulers, and the role and political presence of its citizens from Avicenna’s perspective.

Descartes found the main basis of modern thought. As a critic of modern thought, Gadamer has a critical approach to Descartes' philosophy. If we don't pay attention to this point, we can't understand many themes of Gadamer's philosophy. Descartes' epistemology is the origin of the idea of absolute human reason in the history of modern philosophy, from its perspective, one can achieve universal and certain knowledge and truth. Gadamer's thoughts on understanding and truth criticize this idea, i.e. this Cartesian approach in modern epistemology. Gadamer's criticism of the Cartesian approach of modern epistemology targets the foundations of Descartes' philosophy; e.g. the concept of absolute reason, foundationalism, certainty, and denying the validity of tradition. Here we will examine Gadamer's critical approach to these Cartesian themes and then we will try to ask the Cartesian problem of validity and epistemological justification from Gadamer and examine the possible answer derived from his works.

Abolhasan Ameri believes the goal of human life is to achieve happiness, which is the highest good and virtue, and ultimately the actualization of human’s faculty of rationality (speech) The only way to achieve happiness is to adhere to tradition, i.e. the personal, family, social and governmental rules. The government’s duty, in this regard, is to provide the situation for the growth and excellence of human beings, and to help them achieve their material and intellectual happiness, and ultimately to achieve the highest good, by carrying out the law in the community and impelling people to respect these regulations. Ameri believes, as I have proved in this article, the general honor, i.e. the Almighty God, legislates the general laws; and the just erudite ruler deduces the particular laws from these general rules, such that it is along God’s will. In addition, the main criterion, which should be regarded for the legislation of rules, is the nature of the rule’s subject, and the primary principle is to legislate a law in accordance with the nature of its subject, although this principle may be violated in cases where different criteria are in conflict. In addition, Ameri believes a law has four main characteristics: predictability, guarantee of implementation, being unique and dominant over everyone, including the ruler.

Modern thought, focusing on spatiotemporal connections of human beings and emphasizing science, technology, and earthy bliss, has ignored the idea of ultimate and otherworldly bliss as a form of asceticism. It thus filled with Nihilism and Dysphoria. It was while human beings in the classic world emphasizing the hereafter bliss were ignoring the importance of life and happiness in this world. Nowhere, neither the results of modern thought nor the classic lifestyle cut off the earthy bliss is desirable. The issue is how to achieve an attitude beyond their problems and obstructions? This article has turned its attention to this issue through a descriptive-analytical method. It seems that on the basis of the Primacy of Existence (Isalat al-Wujud), any duality is artificial and unreal. Insisting on the unity of the modes and moments of reality, we can emphasize the unity of the soul and body, saying that happiness in this world and that world are in parallel. The result according to us is that the path of heaven passes through the earth, and the prosperity of the other world as the interior of this world can be possible only through the prosperity and protection of the present one.

In Nietzsche's thought, religion includes all the powerful elements that had a significant contribution to political unity, individual excellence, education, and upbringing of all in ancient and Christian governments. The role of religion in the political and cultural supremacy of the past societies was unmatched because in those times the type of command was in the form of "government and mass". One of the main arms of command in this type of government, whether "republic" or "kingdom", was religion, which even had a far superior role than the other arm of command, i.e. military force. The course of change in the type of command of the society from the religion-based "government and mass" to the "secular state-nation"; Follows with special sensitivity. Nietzsche sought to determine the nature of the historicity of religion in the strong religious and weak irreligious cultures which resulted in the formation of strong and base cultures. After the difficult and challenging period between the church and science; Nietzsche believes that after the difficult and challenging period between the church and science has passed, over time it will become clear to the person and the superhuman society that religion and science are separate stars in the sky of human culture that go hand in hand; without even being able to imagine a conflict between them; Because such a thing will no longer be relevant nor will it be possible. The method of this article is analytical and descriptive.

The purpose of the article is to explain the essence of mysticism from a theoretical point of view and true mysticism from a practical point of view. the author of the article intends to investigate the roots and sources of the production of the knowledge of mysticism in both the knowledge of theoretical and practical mysticism from a historical point of view and to prove and explain the revelation sources in the emergence and expansion of authentic Islamic mysticism which doubled the importance and necessity of research and checking them.

Ayatollah Misbah Yazdi, with the knowledge of the history and origin and expansion of Islamic mysticism, as well as its truthfulness and falsity, has criticized it with a philosophical view from the two perspectives of the first epistemology and the second epistemology. With regard to the hypothesis that Professor Misbah considers mysticism to be the intuitive knowledge of the Supreme Being that originated from revealed sources and its purpose  which is to be close to the Almighty God and to meet the Lord with heart, at the same time. He is a critic and not an opponent of the so-called Islamic mysticism, especially sectarian Sufism, this question arises: what is Islamic mysticism in the thought and works of Misbah and how is it? In the present article, the answer to the mentioned question was given with a descriptive, rational and narrative method.

The findings of the present article which are based on the method of Allameh Misbah Yazdi are as follow: 1- The Islamic mysticism is original and independent and has its roots in religious texts, Book and traditions. 2- In the Islamic mysticism, (both theoretical and practical) epistemic errors and sulūki slips were found due to deviation, distortion and heresy. 3- The way to get rid of epistemological and sulūki mistake and errors is to return to the Qur'an and Ahl al-Bayt (as) and following the path of Ahl al-Bayt (as). 4- The Islamic mysticism derived from the Book and tradition has characteristics such as conformity with Fitrah, comprehensive and Shariah-oriented. 5- There is a comprehensive and complete version of Spiritual Wayfaring (Sulūk) in verses, hadiths, prayers and the life of the Ahl al-Bayt (as), and there is no need for imported and self-constituted versions. For this reason, Allameh Misbah has been searching for Islamic mysticism through the Qur'an and Ahl al-Bayt (as).

With regard to the purpose, method and findings that were mentioned, the conclusion is: the Islamic mysticism was not imported and foreign, and the family similarity of its teachings and issues with other mysticisms in divine and human religions and schools was not the reason for taking this from them. On the other hand, the Islamic mysticism is in terms of human origin, innate, in terms of knowledge, argument, and in terms of do and don'ts and Sharia-based instructions, and the criteria for measuring its rightness and wrongness.

Practical theology can be considered as a kind of practical and functional expansion of theological teachings or something derived from theology in human life. The present article, considering the general meaning of theology, addresses some of the challenges facing practical theology. The first challenge: human expectation of religion. It is according to the widespread expectation of religion that theology can enter the realm of society and social institutions. By a minimum expectation from religion, the role of theology will not be so prominent. The second challenge: tradition and modernity. In the traditional era and with a traditional attitude, some social institutions have been closely related to religion and theology, but in the modern attitude and era, the social or organizational role of theology is often relegated to new institutions from the new sciences and the modern world. Hence, in the modern age and with a modern attitude, practical theology is accused of a nostalgic and passive attitude. The third challenge: confiscation of practical theology by the official clergy. The history of religion and theology shows that the official and governmental clergy, with an exclusive and totalitarian approach, has been able to confiscate religion and theology in their favor and in order to increase power, wealth, and social influence. Although this confiscation has occasionally led to the public and social interest, it seems that the corruption caused by this confiscation is more than its interest. The fourth challenge: globalization. Due to the process of globalization, the importance and necessity of global theology have increased. Hence, practical theology, without overcoming religious fundamentalism and exclusivism, cannot solve global problems. The success and development of practical theology depend on the theoretical and practical response to the aforementioned challenges; Challenges that have endangered not only theology but also religion itself.

Discussions about the Gadamer-Habermas debate continue in philosophy. But in philosophy of education, Gadamer's philosophical hermeneutics is usually accused of conservatism by the defenders of critical pedagogy, and there are few studies in defense of the critical power of Gadamer's hermeneutics. In Iran, official education reform documents emphasize both guarding and reconstructing tradition, but in practice, this balance seems ambiguous. Through re-reading Gadamer's hermeneutics, this paper analyzes the critical elements of tradition. In this way, it provides a defense of education based on philosophical hermeneutics and a model for confronting traditions in education. The central claim of this study is that Gadamer's understanding of tradition has both a descriptive expression as an educational basis and a normative expression as an educational principle. The ground for the realization of both is learning through negativity. In this context, historically effected consciousness, considering tradition as an answer to a question, critical distanciation from tradition, and application of tradition will be the most important critical elements that distinguish Gadamer's hermeneutics from conservative and traditionalist hermeneutics.

Ibn Yamin, the eighth century Shiite poet, not only expresses his devotion to the Ahl al-Bayt (Peace be upon them) in his poems, but also, as an informed person in theological issues, proves Imamate of Amir al-Mu'minin (the first Imam of the Shiites) and that of his innocent household. In his poems, he recited the verses of the Alvelaiah and Hadi al-ummah; Traditions of Rad al-shams, al-ghadir and al-manzilah; and the numerous attributes such as wisdom, infallibility, generosity, virtue, knowledge, power and courage in proving the Imamate of the Amir al-Mu'minin. By using two important dimensions of feeling and cognition at the same time, Ibn Yamin has been able to skillfully apply the higher Shiite teachings in his poetry while creating novel images of the spiritual status of the Imams (Peace be upon them). Therefore, his poems about the Shiite Imams can be considered as educational works that teach the theological dimension of the Imamate from the Shiite perspective. In this research, descriptive-analytical method has been used.

How ethics and society relate to each other has always been one of the most important questions for social thinkers and philosophers. At the beginning of the so-called Enlightenment, Teleological ethics, the work of ancient Greek philosophers, including Aristotle, was marginalized, and self-founded reason became the center of all social judgment. In response to such a situation, the communitarianism criticized the devaluation of philosophy in the modern age, proposing a mechanism for creating a moral structure that could be achieved by resorting to the Aristotelian tradition. McIntyre, as one of the most important thinkers in the communitarian movement, emphasizes the Aristotelian moral tradition and believes that a person apart from tradition, history and society cannot be defined as wise and should only provide the necessary basis for society's goodness through spreading "The moral technicality of living". Accordingly, the question under consideration of this study is based on what is the relationship between society and ethics in the philosophical tradition of Western thought from the point of view of communitarianism and also how McIntyre's answer is presented. By criticizing modern thought, McIntyre seems to have addressed the issue of reason and moral values ​​in society from the perspective of Western philosophical approaches and the mechanism of creating a moral structure with the idea of ​​"choosing the best criteria" and "the moral technicality of living". Using a descriptive-normative approach, this study tries to address McIntyre's suggestions for building a moral society within Western culture, taking into account the criticisms made by communitarianisms regarding the rupture of the relationship between morality and society.

There has been involvement in formation of Islamic art from different views; what Traditionalism involves in historical and comprehensive explanation of the art, and at the same time, confining its historical process. Present paper attempts to discuss formation of Islamic arts based on authentic Traditional views, including Schoun's, Nasr's, Burkhardt's, and Guenon's. Through the text, one could find comparisons between art historians' and traditionalists views. Furthermore, there is a presentation of historic process of characteristic types of Islamic arts. Accordingly, there is an attempt to discuss effects of Islam and consequent manifestation of Islamic arts, following general discussions about Iranian Pre Islamic legacy. There is statement about general historic development of some types of more defined and mostly known Islamic arts within the same framework, including coinage, painting, architecture, pottery and metallurgy, and finally textiles among many types of manifestations of Islamic arts. The authors bibliographically collected information and data.

Environmental degradation has become one of the biggest challenges of the contemporary world because of the bad consequences of mankind and it is nothing more important for the survival of the whole system of nature, including man. The first crisis started in the west, followed by modernity to the east at a global level. In Nasr's belief, this is a gradual nature. Scholars have developed solutions to solve the environmental crisis, often from environmental engineering. Without denying these solutions, he does not know the scientific method by itself as a problem solver, as it is believed that empirical science itself is responsible for this crisis. His post approach can be saved from these problems only by restoring the divine knowledge of nature. Some Muslim thinkers, however, have traditionally seen the tradition of use in contemporary times, believing that the Islamic tradition is a rich resource to explain the philosophy of science. The present study using descriptive-analytical method has been used to collect library data and this view is presented. The purpose of this study is to investigate the crisis in this research; however, the ethical principles on nature are strengthened and the need of a modern human to create a spiritual connection with nature is met. Accordingly, the theory can serve as a - valued solution.

The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The first approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and Traditionalism," which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.

The present article seeks to illustrate the concept of gender equity, which has been applied to contemporary issues in texts and upstream documents in Iran. Recently, the introduction of the title of Gender Equity Bill on the Sixth Development Plan raised questions about the concept and essence of gender justice, which implies a variety of views and beliefs about this concept. Diversity in the interpretation of this concept has raised controversy in the community. Hence, the present article seeks to answer the question of what is the meaning, concept, and meaning of gender justice? Since the notion of justice depends on various political discourses, first of all we try to describe each of these discourses. Then, the relationship between the concept of justice and gender in each of these discourses (traditional discourse in the West and Islam, modern discourse in the West and Islam) is examined.

According to planetary spiritualism today's human is developed in the atmosphere of modernism; although this environment has created a specific glory and greatness in the technical fields in the form of a vast procedure, but it has more flaws [for human being] compared with the pre-modern human. All the attempt of this spiritualism is to find a solution to cure the illnesses and damages caused by the procedure of modernism for human being. The solution of this kind of spiritualism for the modern enchantment [and insanity] is to focus on and strive for the spirituality achieved through the theory of return to tradition and the common esoteric matter. The theory of return to tradition, which is an ideal for the freedom of the earthen (planetary??) human in the modern period, is full of problematic points and has various ambiguities. In addition to the fact that it does not present a correct explanation of the concepts of tradition, soul and spirituality, it also has a kind of traditional pluralism and radical traditionalism; posing the collapsed strategy of ontology and the new insanity, it has no result other than the production of a new tendency to spiritualism which is a kind of non-identifying spirituality and is anti-religious and self-made.

The aim of this paper is to explain the place of justice in divine traditions that process in individual and collective life of human being.
The method is to study the place of justice in the whole system of being and in the verses that indicate just divine traditions.
The data are indicated that there is no sign of defect and oppression in God, and of his relation to the world and human being, since between them is established justice. This matter is called as social and divine traditions of the Qur’an which explain stable justly rules over our individual and social behaviors and their just consequences. In this case, the Qur’an speaks of some traditions like freewill, returning of human being’s badness to herself/ himself, final victory of right over vain, heritage of the earth by God’s righteous servants, punishment and giving times to sinners, and linking between victory and obeying God and so on. All these traditions show justly rules and lawfulness of human being’s life based on God’s justice.
Justly divine process over the whole system of being bears this wise message that we rationally can consider goods and evils of the world, and by believing in divine justice to understand them rationally not to fear of them.

In The Method of Text Criticism from the Perspective of the Prophetic Hadith Scholars, Salah ul-Din al-Edlebi has examined some narrated hadiths from the holy Prophet (SA) and, on the basis of the criteria for criticizing the hadith texts, considers some of these hadiths as counterfeit. From amongst, in accordance to the (dependent) reason criterion, he considers the Caliphate of Imam 'Ali (AS) essentially as counterfeit and contradictory to reason. He considers the Shia belief in the Caliphate of Imam 'Ali (AS) after the holy Prophet (SA) as incorrect and contradictory to reason and opposite to common habit; on the same basis, he regards this Shii belief as counterfeit and made by the hadith counterfeiters. From al-Edlebi's perspective, the Shia claim about Ghadire Khom and the companions not protesting against Abu Bakr is opposite to common habit and contradictory to reason. The present research has challenged al-Edlebi's view in three points of criticizing his bases, methodology and content. It results in that al-Edlebi's view in this case is incorrect and Imam 'Ali's Caliphate not only is not in contrary to the reason criterion on the basis of Quran and definite tradition, but also the (dependent and independent) reason and the wise people's custom confirm it.