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

Statement of question:

 One crucial aspect of contemporary art analysis lies in the widespread adoption of environmental criticism. This approach consistently seeks to identify historical connections between the appearances of nature and art, contributing to their mutual enhancement. For instance, consider a poem by the poet Basir al-Din Shirazi that describes a province in Iran with a once distinctive vegetation cover, now diminished. Through this method, we can ascertain the contemporary adaptations and discern that the reduction of a particular element (such as a pine tree) may be linked to the increased occurrence of floods in the region. However, this study aims to delve deeper, fostering a more profound understanding of our ecological impact.

Beyond environmental correlations, this research endeavors to introduce a new creative dimension to the realm of art. It explores a specific sub-part, employing an alternative approach to the literature and mystical conduct of Zahabiyeh. Research

This study employs a descriptive-analytical method, combining qualitative and practical information gathered from both library and field resources.

Finally, our research reveals that, despite a human-centered epistemological focus, our understanding of mythology and its symbolism is integral. This comprehension serves as the key to connecting and applying previously acquired knowledge, contributing to a more concrete understanding.

Yuval Noah Harari is an Israeli thinker who, in his analysis of history, the future and human challenges, has frequently discussed the nature of religions and their impact on human life. He has presented the existential realities, religion, and above all, God, into three divisions and devalued them to the mythical nature and collective imagination. From his viewpoint, the imagined reality of religion has applications in human life as well as risks that must be approached with vigilance. He points out that despite its undeniable applications, fictional religion is ultimately an imagined phenomenon and can, if its beliefs are embraced as genuine, become a catalyst for human deviation and the promotion of violence. In this paper, we provide a coherent overview of Harari's scattered theories concerning religion and its various consequences, and proceed to critically examine and critique them. The rational and philosophical approach is mostly taken into consideration, with instances where historical discourses and discussions within religion are integrated as per Harari's claims to subject his assertions and analyses to critical evaluation. It is demonstrated that the confusion between the position of reality as it is and the position of something for us in explaining intersubjective realities, and the failure to distinguish between true religion and existing religion, have been some of Harari's main misapprehensions.

This article returns to the longstanding problem of the soul/body relation. However, highlighting Orphism's impact on Plato, instead of arguing for a new account of this relation, the current study tries to trace back the problem to Orphism. Reading Plato’s work, while keeping in mind the Orphic rituals and beliefs concerned with immortality, would shed new light on the rise of the notion of the soul. Accordingly, some Orphean teachings and mythological origins will be reviewed. Then it will be focused on some of Plato's dialogues, which had a profound effect on later soul studies, to demonstrate how they are formulated based on Orphean themes.

There exists a pivotal and mythical character in all religions. According to functionalism, the mythical character establishes a relationship with a society that affects different aspects of its individuals’ lives. Religious ethics, acts of worship, rituals, and social and cultural customs form around its existence, and a mutual relationship between the human and the mythical character begins. This study was carried out to examine and analyze the Ahura Mazda myth and its role in the formation of Zoroastrian religious ethics and to analyze the relationship between the human and Ahura Mazda based on functionalism. The importance of studying Ahura Mazda myth and its relationship with the human through the lens of functionalism is that Ahura Mazda myth has an identity-making function in the religious, social, and individual lives of Zoroastrians. According to the Zoroastrian worldview and the interaction between the human and Ahura Mazda, three types of relationships – including ontological, epistemological, and eschatological –are formed between the human and Ahura Mazda. The question is about the function and role of Ahura Mazda myth in the social, religious, and individual lives of Zoroastrians and the ways in which functionalism can help examine and explain this role. Adopting a descriptive-analytical method based on library and historical documents analysis, this article investigates and analyzes the relationship between the human and Ahura Mazda according to functionalism. Some findings of the study express that myths can turn into rituals, thus forming religious ethics, social and individual identities, and customs in the society.

This research pursues the explanation of the approach of Firas al-Sawah (born 1941), the Syrian sociologist and theologian toward religion. Adopting the phenomenological method, he has studied and understood religion from a mythological point of view. In this article, we will show that his theory has many deficiencies coming from his focusing on the historical and mythological point of view: secularizing the foundations of the religious beliefs and origins of religious traditions, relying on unregulated interpretation, reducing revelation to religious experience, paving the way for diverse readings of religion, giving a mythical explanation of sacred events and figures in the history of religions, presenting a vague interpretation of the monotheistic nature (Fitrah) of human beings. Having an analytical method and citing excerpts from his works, we will explain these disadvantages in his theory.

Transition to environmental crises is impossible without changing human attitudes and lifestyles. Accordingly, ecologists have tried to tap into the different sciences to investigate their potential to improve the environment. Theology and religious texts are capable of making such a change. Avesta's text can be examined from this perspective because of its religious and mythical value and the frequency of issues related to ecology. The present study, with an ecological and comparative approach, seeks to examine how Avesta's statements influence individuals’ lifestyles and attitudes.

Theoretical Framework:

The most serious challenge for human beings today is to find a way to protect the environment, which has been severely damaged by human development. Accordingly, finding the potential of religious texts based on an ecological approach to influence human attitudes and lifestyles is the most important task that should be on the agenda of religious scholars. Among them, the Avesta text, on the one hand, due to its late age, has had an impact on later works, especially the works of Indo-European languages ​​that have been written after it in an intertextual manner. The influential aspect of Avesta can be used to change people's lifestyles and improve the environment.

This research is based on the method of collecting library information. The method of data analysis is qualitative and inductive reasoning (from the whole the detail).

Avesta, in addition to its religious value, has a mythical value; therefore, it can be examined with mythological perspectives. One view that can help to understand the place of these propositions in the human mind is Gilbert Durand's view of myths, the application of which, along with Carl Gustav Jung's theory of archetypes, can lead to an understanding of how they work in the human mind.

From an ecological point of view, Avesta can be important in changing human attitudes toward the environment for the following reasons: Avesta is a religious text that also has mythological value. Because of its religious nature, it influences the view of Zoroastrian believers, and on the other hand, because of the mythological value of some propositions, it impacts a wider group of people, especially speakers of Indian languages. The function of mythical propositions, including Avestan mythological propositions, is such that it can affect the human subconscious and psyche due to being archetypal while being influenced by the collective subconscious mind.

The symbolic attitude of the language of Quranic stories has been raised by modern thinkers such as Mohammad Ahmad Khalafallah. In this article, in an analytical-descriptive way, while pointing to the unrealistic approach to the language of religion and the historical propositions of religious texts in the Western world, the view of Ahmad Khalfatullah has been critically viewed firstly and, then, relying on the views of neo-Sadrian thinkers such as Allameh Tabatabai, Shahid Motahhari, Ayatollah Mesbah, and Ayatollah Javadi Amoli.  This view has been evaluated. Findings of the research show that the view of Khalafallah is in conflict with the  manner of those of reason and rational arguments such as the argument of wisdom and also is in clear conflict with the verses referring to the attributes of the Qurchr('39')an (such as Hakim, Aziz, Furqan) and the verses referring to the aims of the Qurchr('39')an. In addition, the stories of the Qurchr('39')an have both positive and negative attributes, such as the description of the truth, which negates the claim of Khalafallah on the stories of the Qurchr('39')an and clearly proves their realistic state.

Ernst Cassirer's Philosophy of Symbolic Forms is one of the theories that offers a new possibility to rethink how human knowledge has evolved, especially in primitive human minds and mythical thought. The stages of knowledge, according to this philosophy, start from mythical thinking, and pass through religion and mysticism into art and science and reach Kant's transcendental perspective. But despite his emphasis on the importance of art in his works, Cassirer had no specific explanation of artistic knowledge. For this reason, the present article seeks to examine the characteristics of mythical thought, including its categories and perceptual forms and by focusing on Cassirer's disputed views on art, defines art as one of the symbolic forms. This paper is written in a descriptive-analytical method and with a library-attribute checklist in the theoretical framework of philosophy of symbolic forms. By trying to explain or compare the data, it examines the possibility of the continuity of mythical categories and forms of perception in artistic thought or the possibility of reconstructing them. Finally, based on the results, the work of art is introduced as a concrete emergence of mythical thought which, with the need to make such a transformation, extends the categories and perceptual forms of mythical thought in artistic thought with necessary modifications.

"Causality" is one of the concepts that has a long history in philosophy and human cognition. from the very beginning of human life, man wanted to discover the reason and cause of phenomena; this concept has gone through many ups and downs in the history of philosophical thought. The answers given to the cause of phenomena have been entirely influenced by the type of human consciousness and cognition in different historical and geographical areas; the knowledge and cognitions that thinkers such as Ernest Cassirer believed were not consistently logical. They were not always had a rational patterns, and irrational patterns were involved in shaping human cognitive forms; It is referred to as the "mythical knowledge."The purpose of writing this article is to introduce the types of causal relationships in this most irrational form of human cognition, based on which, based on the basics, rules and other sources of information in this awareness, to review, describe and analyze The types of causal relationships are discussed in this cognitive form.

The issue of religion has been very important in humans’ life from the beginning until now in such a way that it has played a special role even in their individual and social life. In this regard, theorists have studied this issue with different approaches and have offered different definitions of religion. One of these theorists is Mircea Eliade, who is a great researcher in the field of religion and myth. He has approached the issue of religion with a phenomenological approach. Emphasizing religious symbolism, he stated that religion refers to the experience of the sacred. In his view, the duty of religion and religious rites is nothing more than an increase in human exposure to the sacred. He considers the sacred to be a common component of all religions. Regarding the sacred manifestations, he believes that the symbols of the sacred can appear in the form of worldly affairs. He opposes the traditionalist approach and believes that the phenomenon of religion should be studied without reducing it to other areas. According to Eliade, myth is based on ontology and speaks only of the facts and things that have been manifested and how the universe was created and evolved. Eliade considers myth as a model for precisely religious practices that must be approached to find the origin of religion. Therefore, it is difficult to present a single and universally accepted definition of myth. However, he considers myth to be a narrative of sacred history and relates it to an event that has occurred in ancient times and is the essence of religion. According to Eliade, the historical method is useful for systematizing religion, and the belief in oneness and harmony with the world is one of the strongest foundations of myth. Using historical documents, he tries to express the manifestations of the sacred and find the existential position and the religious meanings presented in these phenomena. In his view, the sacred should not be sought merely in experiences specific to God. The manifestation of the sacred is abundantly hidden and visible in the symbolism and rituals of almost every culture, especially in the primitive and Asian cultures. Eliade considers the holy and fundamental element between religions to be the same thing. The realm of religion is the distinction between the sacred and the unholy. Carl Gustav Jung was also a great philosopher and psychologist who conducted studies on human nature and, as the founder of analytical psychology, linked archetypes to religion. One of the fundamental concepts in Jung psychology is the collective unconscious discussion. He considers archetypes to be important features of the collective unconscious. Referring to the issues such as myth and symbol, he considers the language of symbols as the language of the subconscious, which manifests itself through myth. In mythology, Jung seeks out signs of man’s inclination to the sacred that can be accurately traced in mythology to an understanding of archetypes. From Jung's point of view, God is also an archetype. He does not try to separate rituals and traditions from religion. According to Jung, myth and religion have traditionally interacted. Religion preserves myth and myth perpetuates religion. Myths, along with rituals, open the door to God, and myth, contrary to the belief that it is only enlightening, is the creator of experience. Jung believes that if religion has a meaning, it must be sought in connection with myths. He considers the language of religion as a symbolic language that must be deciphered in order to discover its truth. In this paper, using a comparative descriptive approach, the relationship between religion and myth is depicted from Jung and Eliade’s point of view. The psychological approach to the myth, the most important example of which presented in Jung's works, had a great influence on Eliade's approach to mythological studies of religion. According to Eliade, many of the terms used in the discussion of theology and mythology are used in the same way by Jung. Although Jung’s view of religion and myth was from the perspective of analytical psychology with an emphasis on the collective unconscious, there are similarities and differences in Eliade's approach to religious mythology, which was largely derived from religious phenomenology and hermeneutics interpretation. Eliade uses exemplary forms to mean the supreme example and the pattern of the prototype, while Jung considers exemplary forms to be the same collective unconscious structures. According to Eliade, myth is a narrative or symbolic manifestation of gods, angels, supernatural beings, and a cosmology in general that a group of people use to interpret its existence. But for Jung, myths are common themes that have always existed and are repeated in the same way throughout the lives of all human beings and form the basic collective unconscious structure. According to Jung, religion arises from the subconscious mind and is expressed in symbolic language. He sees archetypes as a kind of organizer of religion. He sees religion as a channel for satisfying the mythical tendencies in the individual’s psyche, which, by blocking this path, will find dangerous ways to emerge. But Eliade, with a phenomenological approach and an emphasis on religious symbolism and as an interpreter of religious symbols believes that religion refers to the experience of the sacred.

It seems that objective historiography and the question of the real referent in photography do not have a clear relation, as can be seen in most of the contemporary essays on the relation between history and photography which are based on new definitions of representational capacity of photography and have no attention to past currents of historiography although all of them, in criticizing the photographic representation refer to works of Roland Barthes and his contemporaries, as the classical texts on photography. But a point that has been almost ignored is that Barthes' attention to the problem of the referent in photography goes beyond mere structuralism. His works on these two seemingly distinct areas namely history and photography show that his critical attitude toward the tradition of objective historiography, through all his intellectual life, from structuralism to poststructuralism, has been present in different areas including photography. What Barthes looks for by analyzing the problem   of  referent  in  photography  is  indeed   the  problem  of  objective historiography and its relation to reality, which he believes is not representable. Doubting the possibility of objectivity in historiography, Barthes challenges within semiotic framework the notion of ”photo is equal with reality” and therefore criticizes the realistic approach in history and photography.

Mithraism, as one of the oldest Iranian religions, used mythical symbols to lead its followers which can be the leader of the audience for an accurate understanding of the various aspects of these symbols in this ritual. Mehrabeh, as the sanctuaries of the followers of this ritual, have a symbolic structure; they are either built in natural caves or form a cave. In this study, based on the mythological and religious views of Mircea Eliadeh, the cave symbol and the its functions in various texts, have been investigated , using the analysis of Eliadeh in its various works, the authors have tried to study the symbolic function of the cave in the religion of mithraism. The symbolic function of the cave in Mithraism, should be categorize in the subtitle of the "symbolic place of the ritual of sympathy", which is itself linked to "the womb of the mother earth" and "the inner and unconscious world", Based on the new classification presented in this study and study of the Eliadeh's works. Mithraism is one of the oldest Iranian cultures dating back to the second millennium BC. The link between the ritual and the ritual symbols of this cult with natural elements indicates that it originated from a pastoral period in the ancient ages; among these rituals is the tragedy in the cave or the sanctuary there was a Mithratian-like cave, that is, Mehrbah. The symbol of the cave has different and sometimes seemingly contradictory functions in religious, literary and mythological narratives. The researchers' efforts to categorize these functions, despite the useful and relevant results, have failed to correctly illustrate the functional contradictions in the cave icon in mythology; in fact, the fundamental question of these categories was that they did not seek to explain why these contradictions were made, and only categorized While the precise categorization of the cave symbol on the Mircha Eliadeh thought foundation, along with its comparative analysis with other interpretations presented by researchers in this field, can lead to a thorough understanding of the seemingly contradictory functions of this symbol. Mithraism, as the ancient religion and creed, represents a way of thinking in which mythical symbols and images have a direct impact on the reality of people's lives and contribute to the understanding of the world. This way of thinking, which uses mythical symbols to understand the world, is close to the elemental human mindset; a person who is thought to have a very similar childhood; In symbolism, multiple and multiple symbols that carry a word and make it multi-dimensional are common; therefore, it is natural that in the case of an ancient symbol such as a cave, these dimensions and multiple manifestations, over the centuries and in the midst of narratives Multiple myths are overlapping; therefore, the functions categorized as representations of the following symbol are used in some symbols by overlapping. As a natural phenomenon, due to its apparent structure, the cave leads to the mother-in-law of the mother's womb and relates to a safe refuge and shelter, and on the other hand, due to its darkness, the entrance to the unconscious and the color of losing its appearances and recognition of itself So this natural phenomenon has always been used as a symbol of these aspects. In addition to the aforementioned, the sum of the two discoveries of the inner world, which is in the symbol of the caves, has made it a suitable place for the traditions of entering and entering a time and place; therefore, in the Kish of Mithraism, as an ancient cult Iran, the symbol of the cave of all three points, namely the wolf of the mother's land, the discovery of the inner world and the place of encouragement. The Mehrabeh of Mithraism, utilizing various aspects of the cave symbol in worship, provided all the important elements needed to enter the sacred time and place and return to eternity; The title of Mother Earth ascetic, the discovery of the inner world, as well as the status of initiation, prepared the minds and souls of its followers for initiation and practice of rituals. The sum of these conditions indicates the importance of the different functions of a symbol in an ancient cult. Indeed, the symbol of the cave in Mithra's Kish has been so influential and appropriately used that it has, along with symbols such as the sun, borne the burden of communicating the message and realizing the rituals of an ancient cult.

By exposing the shortcomings and shortcomings of science, Paul K. Feyerabend,   questions the omnipotence of it and calls for the separation of society from science, just as at one time, with the help of science itself, society was separated from the church. Feyerabend calls for the establishment of freedom and pluralism in society, and his pluralism is inspired by John Stuart Mill. The present study seeks to show that the pluralism of desire is fundamentally different from the idealistic pluralism of Feyerabend, and that the pluralism of desire is a means of discovering the truth, but for Feyerabend it is an end in which it stops and the ideal society itself - free society - Builds upon it. We also show that Feyerabend, who opposes any universal criterion and bases this on the critique of science, creates a new myth called "Majority Vote" when he wants to talk about the pros and cons of moving towards his ideal society.

Mythological analysis is a branch of literary criticism that analyzes the structure and meaning of the text and evaluates and evaluates its literary value for the application of mythological beliefs. The application of this method in the field of Quranic studies involves the use of literary laws in understanding the meaning of the Qur''an and, on the other hand, examines the human heritage of this text.
In the interpretative and scientific tradition of Muslims, those who view the Holy Qur''an from this point of view and find expressions of the Qur''an based on mythological beliefs and use different methods of literary critique to analyze the meaning of the text. This study is written to identify these efforts and seeks to distinguish them from each other.
So, in this article, we are looking for the answer to this question, which are the main and well-known approaches to the mythological analysis of the Qur''an? What is the relationship between these approaches? Is it possible to distinguish between different levels of this text based on these approaches?
The findings of the research show that the mythological analysis of the Quran, regardless of all verbal and educational presuppositions, can be traced at least in three layers of the text of the Quran: matter, language and rhetoric. The present paper addresses the various studies of researchers at each of the three levels.

Abstract Today, the cognitive value of myth has become more and more known to us. Cognition that cannot achieved solely through empirical and rational sciences. Though the tangible world of the creative mind and the imagination of man in the myth is symmetrical, and therefore, mythical narratives have found a symbolic nature, but we can see expression of the hidden meanings of the universe and develop our epistemic field of human life. From the point of view, the nature and character of the symbols are different from that of the subconscious or lower boundaries, and Freud's views, which, in the cognitive value of the myth, are a turning point, and highly sought after by mythologists, psychologists and artists. Freud, at a time of development of sciences, described myths as deformed sediments of imagination, the demands of humanity in the elementary period, and the ever-growing repetitive dreams, as a pillar of our knowledge development.

During the first part of his career, Schelling presented profound discussions in the critique of Kant's philosophy and reflective thoughts. These discussions were the beginning of his investigations on the concept of unconscious. Schelling was the first person to have carried out extensive investigations on the unconscious realm. Moreover, he attributed symbolic expression to it. He considers mythology the result of unconscious forces and with introducing the concept of Unconscious offers the proper grounds for questioning the notion of Subject. Nonetheless, all these efforts are disused due to Schelling’s usage of difficult language and being mixed up with discussions of idealistic philosophy in the early and middle periods of his career.

In this paper, we investigate four views about the cosmos that belong to the time of the mythical beliefs, the formation period of philosophy in ancient Greece, the persistent Ptolemaic system of middle ages, and the emergence of the new science from the findings of Nicolas of Cusa, Copernicus, Kepler, and Galileo and explain their mythical implications in six aspects: God-cosmos relation, the livingness of humanity and universe, the man familiarity with cosmos and his wondering about it, the dialogues of man with cosmos, the length and breadth of the universe, and finally the relation between science and lived experience. We insist on the certainty of the metaphysical and mythical influences on all scientific theories and show that these influences doesn’t follow the volition or worldview of the theorist.

This article has been dedicated to explain radical concepts of cosmogonical myths at one of the main periods of Hindu thougth i. e Upanishadic period and the most important text of this era i. e the Upanishads (800-500 BCE) have been examined. In regards to background of cosmogonical ideas at earlier eras، from Vedic period to Brahmanas، we can say that theme Upanishads in this respect have been existed already in the Vedas. But in the Upanishads the ideas such as Monotheism، Pantheism، emanation of many from One، have been explicitly discussed. And there are debates about Brahman and Atman which are both the cause of creation & have identified with it. Moreover Atman & Brahman have been identified with each other in this case they are also the cause of creation.