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

The interpreter's presuppositions and mental beliefs directly or indirectly influence his interpretation of the texts. Some commentators do not accept the influence of presuppositions in the interpretation of texts, while some others consider it as being unavoidable. Based on philosophical hermeneutics, Mr. Mojtahdshabastri considers the existence of a presupposition to be necessary in the interpretation of the Qur'an and believes that without it, the understanding of any text cannot be achieved. One of the most important presuppositions of Mujtahad Shabastri in understanding the Qur'an is his theological presuppositions. With three basic presuppositions about God, he went to understand the Qur'an. These consist in: God is unprovable, Man is facing an unknown God and Due to the lack of God`s language, one cannot believe in any linguistic revelation. This research examines the criticisms of the three presuppositions of Mojtahedshabastri's theology with a descriptive, analytical and critical method. The findings of this research show that his presuppositions cannot be accepted and generalized to the correct interpretation of the Holy Quran due to internal contradictions and opposition to reason.

In their understanding of the God of the Qur'an, Those who agree with the appearance of the text, consider Him to be a superman who resides in the sky and sits on the throne. He breathed his soul into the body of Adam, and He appeared to Moses in the middle of the fire, He will come on the cloud with the angels on the Day of Judgment, and for the people of faith, it will be possible to see him on that day.
However, the opponents of appearanceism do not believe these types of propositions and suggest more distant meanings for the verses expressing them. In this situation, the present research aims to use the image of God in the Bible to understand the God of the Qur’an and seek help from that historical background in the judgment between the apparentists and the interpretationists. The hypothesis is that the Holy Bible supports the humanistic conceptions of God in the Qur'an and weakens the approach of opponents of the appearance of the text. Based on this, the human-like understanding of God in the Qur’an is the only correct understanding. Of course, in the end, it can be concluded that what the Qur’an says about God is a picture of Him for humans and is in accordance with their human understanding of God.

The focus of Gadamer's philosophical hermeneutics is the issue of understanding, and more precisely, the way understanding occurs in our encounter with the world as a "text". Gadamer tries to phenomenologizing the understanding, to express the conditions of the possibility of understanding and how it occurs. His provocative claim is that "any" encounter with the world, is mediated by language. The process of interpretation is the same our linguistic understanding of the world. The universality of this linguistic understanding of the world is to the extent that, even when language seems to be "suspended", we still have to take refuge in language itself to discuss this inadequacy. This is one of the "mysterious" aspects of human linguisticality. Another aspect comes back to the fact that language, like the world, never fully acquiesce to "objectification" and is not given to our consciousness as a unified whole, because language is preceding any understanding. The main questions of this article are as follows: By emphasizing the interconnectedness of language and understanding, Gadamer simply is trying to remind us the same long-standing claim about the relationship between language and thinking, or does he have a more fundamental claim? Does he, by focusing on the linguistic nature of human understanding, want to show us the limitlessness of the boundaries of language, or emphasize on its limitations? In this article, while clarifying the meaning of language and understanding and their relationship in Gadamer's thought, we have tried to answer the mentioned questions implicitly by emphasizing that the significance of language in Gadamer's hermeneutics is not simply limited to putting experiences into words, but this is the mere external and concrete manifestation of the linguisticality of our understanding.

Salafiyyeh is one of the new sects that consider themselves subordinate to Salaf Salih and are interested in reviving the tradition and style of Salaf Salih and following the Prophet of Islam (PBUH), his companions and followers. The Salafi movement, in its own opinion, has placed religious reformism and ideological reformism at the forefront of its interpretations and beliefs. He considers it his mission to remove rationalistic beliefs and restrictions from the field of religious texts, and they emphasize the superficiality and simple understanding of the Qur'an and the Sunnah based on the opinions of the Salaf Salih without considering the logic and principles of correct understanding. The interpretative inconsistency of the commentators of the Salafi movement, such as Ibn Taymiyyeh, Ibn Kathir and Alousi in a wide range, is a sign of the weakening of the ideological structure of this movement. In order to explain and clarify the error of their interpretive votes, it is necessary to deal with the interpretive approach of Salafiyyeh. Understanding the interpretation methods and choosing the right methods and how to use the hadiths in the right way is one of the important goals of this research. One of the most important findings of this research is that the Salafists consider themselves to adhere to the sayings of the Companions and followers in the interpretation of the verses of the Qur'an, including the verses of the vision of God. According to them, reason has no place and they don't value it. Salafis constantly insist on the appearance of verses, whose interpretive structure is hadiths. Their appearance orientation and fixation on the appearance of the Qur'an is one of the main factors of the weakness of their method. This article has been compiled with a descriptive-analytical method and referring to authentic books, in order to explain in detail, the reasons and critique it from within the Qur'anic verses and hadiths

Both scientific and nonscientistic varieties of naturalism reject that values, reasons and meanings understood as normative standards appear as part of the content of causal explanations and are objects of scientific research. This view follows from the hermeneutic assumption that substantive normative categories comprising the human life can only do some sort of interpretive work and thus cannot be part of scientific explanations. However, with the advent of model-based social science, this assumption has been losing its force. In this paper, I argue that if science is the only activity that can give a complete understanding of the human world, the proper version of naturalism must accommodate the explanatory significance of normative standards. To this end, I will draw on three agent-based model (ABM) studies in addiction science to illustrate how norms that derive from interpretation of the values, action reasons, and life meanings of substance users at the individual level are indispensable to the explanatory social mechanisms that dynamically generate the explanandum phenomenon. Then I expand on this argument to show that the dominant versions of naturalism either contain a contradiction or are trivial. Given this surprising conclusion, we would surely need a more adequate conception of naturalism that can seriously consider the normativity of the human world.

Arthur Danto in order to achieve the definition of art, while rejecting previous views and clearly opposing the essentialism of the concept of art, seeks a new explanation in challenging contemporary artworks with a completely different view. By turning away from Kant's point of view, which dominated the theories of art until the middle of the 20th century, he bases his theory under the influence of Hegel and based on the historical context of the process of transfiguration of the ordinary object to an artwork. Based on this, a historical, cultural, and social context is necessary for the objects to acquire the legitimacy of being an artwork. From his point of view, a new narrative of an ordinary thing emerges through the artist's way of looking at the ordinary thing (in the historical context) and the way he presents it, and he transforms it into an embodied concept and meaning, which leads to the transformation into a work of art. The excessive emphasis of his theory on subjectivism causes personal interpretations and relativism. This article follows the question of “what makes a work of art, a work of art?”, by examining and explain Danto's opinions, while pointing to the works of art referred to by him, I try to describe the factors influencing his theory to finally analyze some of the flaws in this perception of the concept of art.

The myth of Gilgamesh is the first text written by man that has ever been discovered, and that's enough in importance; This written text - the flower of writing - introduces the origin of Mesopotamian civilization. But more important than this is understanding the examples of wonder that lead us to the kind of human attitude; They are linked to about 3000 BC! Hermeneutical encounters with this text, therefore, can provide a clear approach to a deeper understanding of this myth. Paul Ricoeur's theory of hermeneutics sees interpretation as a dialectical approach to explanation and understanding, and in his view language can be studied. Ricoeur distinguishes between logical and argumentative thought, which has an instrumental approach, and poetic thought, which is symbolic and metaphorical. Therefore, he looks at myths, rhetoric and narratives and believes that in fact, human imagination, while expanding in the depths of language, allows him to create new words or to combine and present them in a new way to express what is not spoken. Ricoeur, with his particular definition of metaphor, seeks to reveal the effective connection between interpretation and discourse. Because metaphor is that aspect of our experience that is motivated to be revealed; But in everyday language we express the invisible. Based on Ricoeur's approach to metaphor, this study intends to re-read Gligom's myth and gain a newer understanding of it.

Belief in the assignment by narration and immediate Imamate of the Amir al-Mu'minin (as) is considered as the main feature of the Imamate belief and Imami scholars have long paid attention to its establishment through the interpretation of verses of Quran. The main subject of this research is the analysis of Sheikh Tusi's approach in interpreting these verses. To achieve this goal through analytical methods and library studies, all of Sheikh's works have been studied and his viewpoint about these verses from aspects such as the position of narration in determining the meaning of verses, interpretive approach( taʾwīl or the allegorical interpretation of the Quran) based on narrations, establishing his argument based on the principle of proximity between Islamic sects and the position of commentators in Sheikh interpretation has been analyzed. Sheikh Tusi's interpretation of the verses of Wilayah and Imamate can be considered as a deductive interpretation based on a rational understanding of the revelation and in terms of the narrative heritage of Imamite school of thought and the extension of the Imamite school of Baghdad, which tries to take an interactive approach due to the special place of Imamate While defending the Qur'anic principles of the idea of Imamate and the necessity of narrations for determination of the Imam (Wali or guardian).in this situation, he provides the basis for the Shiite interpretive view and the presentation of the Qur'anic principles of the Imamate on the subject of Imamate in the intellectual environment of Islamic society at that time.

Each school of interpretation has its own way of understanding Qur'anic similarities. Before formulating his theory, Mulla Sadra carefully examines and evaluates the common methods among other scholars. In a negative move, he does not accept the metaphorical method of the superficialists in order to ignore the rules of reason and disregard the status of the divine holiness, and he does not accept the method of purification of the people of Etzal and the philosophers who reject such verses by abandoning the apparent meaning. Discipline interprets more than the method of the apparent criticizes. Mulla Sadra believes that the method of the superficialists in keeping the meanings of the Qur'anic words is closer to the truth than the method of interpretation and purification of the second group. He also opposes Ash'arite theologians who tend to similize in some verses and purify in others. Sadr al-Muta'allehin then introduces the firm method in science in a positive move. In this method, the commentator, after removing the excesses and inferring the spirit of meaning, considers the Quranic interpretations to be a true expression and not a permissive one.In addition to ideation, Mulla Sadra, in practice, with the help of his thoughts and the theory of the spirit of meaning, has been able to provide interpretation of similar verses in many cases without losing the apparent meaning. To judge Mulla Sadra's movement in this direction, it is necessary to evaluate the effect of his mystical and philosophical thoughts on the interpretation of analogies, the extent of his attention to the apparent meaning and its maintenance, and his reference to narrations. Consideration of Sadra's works shows that he sometimes didn’t use this method to understand similarities.

Hermeneutics is the battleground of new theories in the field of understanding and interpretation. The study of the principles of hermeneutic theories is important because it provides a suitable ground for critique and analysis. Understanding and interpretation as the central point of hermeneutic discussions is founded on the four pillars of author, text, interpreter and context. The distinction of hermeneutic approaches depends on the role of each of the four pillars in the process of understanding and interpretation. In this article, the foundations of the hermeneutical views of the contemporary Islamic thinker, Mohammad Mojtahed Shabestari, and the contemporary Western hermeneuticist, Hans-Georg Gadamer, are scrutinized and analyzed. A comparative study of the four pillars of understanding and interpretation shows that the difference between Shabestari and Gadamer’s views in the first pillar, i.e., the role of the author, is definite and absolute; the principles of their views in the other three pillars, however, have both commonalities and differences. The most important commonalities are pluralism in text interpretation, the fact that understanding is affected by history, the necessity of interrogating the text, the hermeneutic cycle and the effect of presuppositions in the process of understanding and interpretation, and their main differences are over the effect of the role of the author’s intention or its elimination in the process of understanding and the methodicalness or unmethodicalness of the process of understanding.

Fakhr Razi’s Quran commentary, Mafatih al-Ghayb and Alusi’s Quran commentary, Rouh al-Ma'ani, are of the prominent exegeses in Sunni Islam. Some researchers believe that Alusi’s Quran commentary, Rouh al-Ma'ani, is the second volume of Fakhr al-Din Razi’s Tafsir Kabir, especially in theological subjects. With the analytic-descriptive method and comparative approach the present paper has assessed the “divine word” from the view of these two scholars’ attitudes and has found that the two exegetes think that God is a speaker and believe that word is two kinds. In spite of sharing a common view on the theological bases, there are differences in perception and method. Fakhr applies the rational proofs for proving or justification his claims but Alusi prefers the earlier scholars. Razi believes that “word” is two types: Articulated speech (kalam al-lafzi) which is composed of letters, sounds and created in time and Interior -mental- speech (kalam al-nafsi) which is divine self-existing (Qaim bil dhat illahi). Alusi has defined that the infinitive meaning of the word is to speak and its gerund is speech. He believes that the second meaning is real and has divided into two types: articulated speech (kalam al-lafzi) and interior -mental- speech (kalam al-nafsi) and thinks both are eternal. From Alusi’s look articulated speech is a manifestation of interior -mental- speech and mujarrad (immaterial, abstract, disengaged) which God has shown in the imaginative and sensory forms.

Nietzsche believed that metaphysicians considered their beliefs to be true and gave their ideas an objective truth. Nietzsche claims that all human values and beliefs, including belief in God, arose from the perspective of the desire for power and in order to preserve and preserve human life and usefulness; Without being able to give an objective existence to these ideas. This is exactly where Nietzsche finds the Western metaphysics vulnerable, because the followers of this knowledge considered the personal truth according to their own interpretation, thus removing the role of preserving life from the attributes of God and turning it against themselves. . Nietzsche, on the other hand, analyzed the pragmatist basis of the idea of God and reconstructed it in the next step. This article tries to show the philosopher's plan for God by analyzing the history of metaphysics in Nietzsche's thought and its relation to the classical idea of God, as well as trying to design another human being in the world to come.

Examining the role of ta`wīl in understanding religious texts and passing from the appearances of the words of Quranic verses has been one of the most challenging issues for Muslim scholars. In the last century, appearance of the school of tafkīk, and specifically denial of ta`wīl and emphasis on the necessity of the purity of the appearances of Qur'anic texts, has led to two poles of proponents and opponents of ta`wīl in the field of religious studies. This article examines the issue with an analytic method and library-based technique and compared of the works of professor Hakimi and Allameh Tabatabai in the field. The findings indicate maximum difference between the two views in the type and method of explanation. Also, due to the revelation`s state of being of various levels, no sect or school has escaped from ta`wīl. The way to separate the appearances of religious texts to avoid ta`wīl will remain an impractical idea and dream.

Film perception is a more complex issue than other arts due to its unique characteristics and multifaceted nature. Among film theories, a movement called “cognitive theory” deals with such problems. However, despite all the capacities of Islamic philosophy in cognitive issues, no research has been done in the context of Islamic philosophy. But can this be pursued in the context of Islamic philosophy? The main question in this research is how does the viewer perceives the film? In this research, I use the method of qualitative content analysis and library collection. Based on the common interpretation of perception in Ibn Sina’s texts, perception is form acquisition. The film is a hand-made art, and its production is the photographic way. Display it on a surface or screen. Provides animated images, or at least it is possible. This research is the starting point for developing the philosophy of film and cognitive theory in Islamic philosophy. According to Ibn Sina’s view, film perception begins with the level of sensory perception by obtaining visual and auditory forms and continues to the level of intellectual perception appropriate to the form and content of each film. In the context of Ibn Sina’s philosophy, color exists in the real world. Instead, the viewer sees a combination of colored light and curtains that emit their light from the device’s light source. This study shows film perception’s challenging and critical context for designing and responding to film theory/philosophy issues.

"Indeterminacy begins at home" is the most important result of Quine's arguments in defense of "translation indeterminacy". This conclusion, which is also supported by Davidson, and hence we will call it the Quinnie-Davidson thesis, indicates a lack of definition of meaning in the mother tongue. Hans Gluck, who likens this thesis to the "inevitability of translation" thesis in Gadamer's philosophical hermeneutics, criticizes Quine-Davidson's thesis and does not consider it defensible. Here, first, by reviewing Quinnie-Davidson's thesis as well as Gadamer, I will confirm Glock's alleged similarity, and secondly, in refuting Glock's criticisms, I will try to defend the Quine-Davidson thesis by reviewing the similarity and balance between the position of Quinn's root translator from one hand, and Quine's account of the situation of the child on the verge of learning the mother tongue, on the other hand.

One of the innovations of Allameh Tabatabai is the theory of "Non-realistic perception". This theory has influenced their views in various fields. One of these is the interpretation of verses related to social issues. In this regard, while discussing social issues, Allameh has paid attention to the theory of "Non-realistic perception" and has justified and interpreted many of them on this basis. This research has investigated the effect of Allameh "Non-realistic perception" Theory in the interpretation of verses related to social issues in the interpretation of Al-Mizan by using the library search method and using the qualitative content analysis method (descriptive-analytical) and has reached the conclusion that he, in explaining issues such as Genesis Human social life, social relations such as brotherhood, sonship and marriage, word and language, social laws and contracts and oaths, have introduced the theory of "Non-realistic perception" and in some cases has presented a new perspective and contrary to the views of commentators.