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

The systematic logic is a framework of thought that doesn't have the breaks of Aristotelian logic of definition. Considering the problems of the logic of definition, this research tries to investigate the systematic logic in the matter of definition. The real definition must be found in a network of various approaches and this research has dealt with the circumstance of systematic attitude to the logic of definition using library method and descriptive-analytic approach. The main question is'' what is the way of the systematic definition"? The result is that the definition is a network of necessary approaches for the knowledge in connected aspects. Each of the approaches clarifies one aspect of unknown conceptual and based on this attitude the real definition is examined in the three verbal, conceptual, and instance levels which in fact is considered as a new model for identification.

Each society is formed with organizations that promote the community toward growth and development based on its own responsibilities and functions. These functions can be discussed in political, social, economic and cultural areas. Social organizations can play their role best when they act in a systematic spotlight, considering the functions and responsibilities of their ow organizations. The present paper seeks at exploring the functions and responsibilities of each of these social organization independently, and analyzes their roles in interaction with each other in order to manifest a religious society. In case a society is moving toward the manifestation of the divine purposes, the macro politics in that society must be formed in a way that by religiously educating the people, it moves toward monasticism and the ultimate goal of a society that is nearness to God would be met. The findings show that each organization based on its responsibility does a part of the duties in a society. A society is aligned in the true path of success and it is away from the internal and external harms once organizations are in complete agreement and harmony and they do the responsibilities in a society harmoniously. This is a descriptive-analytic paper.

Rationality is considered as one of the main elements of modernity. Habermas is among the thinkers of Frankfurt Critical School who believes that critical rationality dominates communicative rationality. He proposes communicative rationality as a means for removing the restrictions of modernity. As for his criterion for removing these restrictions and gaining freedom in communicative rationality, due to his limitations, it can be no more that public culture or common sense. This is because he does not rely on the criteria of sacred intellect which the highest form of intellect and is unable to provide value and normative criteria based on practical intellect derived from sublime human values and ideals. So, we could not help accepting Habermas's criteria to free ourselves from these limitations if Islam had not provided a criterion which goes beyond common sense, based on divine teachings. Using the cognitive and ontological principles of Islam and applying principal methodology, the present paper criticizes Habermas's principles of communicative action and tries, through an overview of the principles of his theory to find what, according to Islam, position it has. In other words, does Islam accept the criteria proposed by Habermas in his critical ideas by using communicative action for obtaining freedom?

This paper studies systematic and strategic identity of religion and the reason for this discussion is that efficiency of religion in managing affairs of everyday life has been largely ignored. The goal of this paper is achieving a strategy for activating efficiency of religion. The method of research is a basic method with an analytic approach and a library method of study using comparative analysis as the main tool. In this way, the indexes and characteristics of religious variables, on the one hand, and indexes and characteristics of strategic variables as well as systems characteristics, on the other hand, have been studies and their overlapping has been analyzed. The main assumption for this study is the necessity of a large-scale and systematic approach to religion and taking advantage of religious variables to draw up strategies. The final model and conclusion of this study is that religion has presented a network of needed strategies for planning in all interrelated aspects of life. If religious variables are looked upon from a strategic viewpoint, the needed structure for executive planning will ensue. Primary executive solution to attain the abovementioned model is compiling curricula for students of religious seminaries in such fields as “a creative study method”, “a creative educational method”, and “a creative teaching method” to establish needed skill for large-scale analysis and a systematic approach to various subjects as well as realization of potential capabilities for production of science and theory.Religious seminaries will be successful in producing science and theories according to religious tenets only when students use creative methods for study and research and instructors teach through a creative teaching method. Also, summarizing and simplification of textbooks should be stopped and studied texts should be promoted to the minimal applied and analytical level of understanding. At the same time, ‘dynamic fiqh (Islamic jurisprudence)’ must change course from efforts made to adapt religion to the status quo to ‘strategy-making network jurisprudence’ so as to change the current situation toward adaptation with religion. In this way, it will assume a new identity that would allow it to form the future and not solely seek solutions and to present alternative models.

Ontology and cosmology have since long been in the center of philosophical questions preoccupying the minds of philosophers. In modern times, particularly after Kant's critical philosophy, those cosmological questions were steadily brushed aside, and intellectuals began mainly to deal with epistemology.Whitehead came from among those very few philosophers of the 20th century who revived the main questions of metaphysics. Although proposed traditional questions of metaphysics such as, unity, plurality, fixity, movement, time, and space, in giving his solutions, however, Whitehead remains faithful to no philosophical framework of his predecessor's views, like Aristotles.Whitehead's main challenge is that he wants to propose a new approach, according to the modern findings of mathematics and particularly modern physics, to the important traditional questions of metaphysics.He, then, organized his findings within his process world-view in the light of which he rephrased issues such as, unity, plurality, fixity, movement, time, and space.