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

One of the fundamental issues in the matter of men and women is whether men and women have the same truth and nature And are similar works expected of both, or do they each have a different humanity or nature? The purpose of this study is to identify the views of the Holy Quran on the difference between men and women and to show it to the followers of the QuranAccording to the Qur'an, gender is not important, but the criterion in the sight of God is piety. Although men and women are different in terms of gender, they are equal in terms of humanity. The distinction between rights between men and women must be sought in the existential differences between men and women. Islam has established its rights based on many differences between men and women physically, mentally, emotionally and based on human nature. in this article, with a descriptive-analytical method, the distinction between men and women in terms of humanity and nature from the perspective of the Holy Quran has been studied. And we conclusion that men and women share human nature; That is, it is not the case that one is superior because of being a man and the other is inferior because of being a woman.

The existence of nature in humans and its role in knowledge have been discussed. Some scientists have taken its existence for granted and have talked about its extent and nature, while others have denied it. Among Islamic scholars, the existence of nature is considered almost certain and the talk is aimed at the influence and how it affects. Among Western,ers Descartes fully emphasizes the place and role of innate concepts in epistemology and its scope. In a brief comparison between what these two philosophers have said, we find out their differences and possibly their commonalities.From Descartes' point of view, man understands the existence of God, man and nature in a clear and distinct way that is characteristic of natural concepts. According to Ayatollah Javadi, human nature also knows the existence of God and his attributes such as monotheism, prophethood, and resurrection, and in general the principles of belief, morality, and even behavior.It has been objected to both philosophers that we do not find these natural concepts at the beginning of our life. By accepting the lack of innate concepts at the beginning of human creation, Javadi considers this type of knowledge to be intuitive based on the existence of nature and the single soul of man, but Descartes, without emphasizing on intuitive knowledge and merely mentioning intellectual intuition, found these innate concepts at the beginning of human creation. they know, but in a latent form that is revealed with the emergence of the background and discovers their intellect.

According to evidence, Martyr Motahari is considered as one of the few theorists of natural rights in the philosophy of Islamic law. Such claim will be proven after considering interpretations and arguments of other theorists regarding Islamic law and rights and their thoughts gap with martyr Motahari is crystally clarified. The present research, focusing on Martyr Motahari's point of view, regards the issue as an introductory foundation of other topics, therefore less attention is paid to such differences in his ideas. This article tries to fully describe and analyze how Martyr Motahari reached the theory of natural rights in the intellectual thoughts of Shia (Imamia). Therefore, the main question of the research according to Motahari is whether or not the source and basis of laws and rulings in Islam is natural or legal. The following question is how these rights can be discovered. The research method hired here, is descriptive and analytical; the results depicts that according to Martyr Motahari, Muslims are the founders of natural rights in the sense of human rights. The essence of the right to follow the solidarity of theoretical and practical foundations, such as monotheism, harmony, creation, legislation, and the evolutionary system as mentioned in Islamic wisdom, is non-subjective, discoverable, and self-contained. The disringuished characteristic of Martyr Motahati's thoughts and teachings from other contemporary theorists is his ontological dimension and commitment toward recognizing the right of reason in ijtihad and the harmonious ratio of natural right and divine right in the epistemological legal dimension. By his deep awareness, he reveals an idea that although it moves under the principle of justice and following rules and rights from the real interests; meaning that he calls himself from the group of Shia Imamia, but in reality, he sees the essence of the right as legal and subjective. Therefore, while such thought declares that reference to nature to obtain rights is rejected, Martyr Motahari considers nature to be the sign of God and every natural talent is an evidence of a right. Powers and talents are signs of rights and efforts to reach the goal, ultimate end, actuality of that power and constitute the provisions of rights. Martyr Motahari, regarded the logical result of the principles and rules, such as justice at the source of reason, the companion of reason and Sharia, following the rulings from the real benefits and evils, the duality of the real and the apparent issues, etc., proposed and supported the theory of right and natural law in the legal epistemology of Shia /Imamia. The mentioned theory is in opposition to the prevailing thought among the contemporary thinkers of Shia's. The opposite theory separates the evidentiary aspect of rights from the affirmative dimension and argues that rights and duties are legitimate and subject in Islamic legal thought. The view, being similar to the Ash'ari view, is criticized by Martyr Motahari. According to him, Islam, in the guise of Sharia, is based on facts and reality, expressing the right and the law, not its author nor founder. Therefore, reason as a tool for recognizing truth, reality and nature is highly valued in legal epistemology. Of course, that never means all legislating nor rulings can be understood intellectually, but the correct true meaning is the possibility and openness of the intellect to understand the law, even if part of the above Sharia is to percept the intellect. But some people, by generalizing the exception to the entire Sharia law, have disabled reason and put the entire burden of a Muslim on worship, restrictly.

In his works, Kant distinguished between natural and moral man, and he drew a deep gap between natural man and moral man. To fill this gap, he has resorted to cultural man, and he has also pointed out how culture and civilization have developed throughout history. For Kant, culture plays the role of a bridge that establishes a link between the natural state and the moral state. The cultural situation in which mankind is located, while it is the achievement of human agency throughout history, it is the result of conflict in nature. The conflict mechanically drives human beings forward. Therefore, according to Kant, the growth and development of culture and civilization is, on the one hand, an acquisitive and subjective matter, and on the other hand, it is a genetic and objective matter. Now the question is, how compatible are these two approaches and how much does each of them contribute to the development of culture and civilization? To answer this question, we show with a critical method that nature and man have a contradictory nature in creating culture. In addition, the contribution of man in the development of culture is small compared to the contribution of nature.

The essential substance (nature) by itself only consists of its own essence according to the principle of “existence distinction from nature”, which is considered among the most important principles of Avicenna’s metaphysics and the metaphysical element of existence in order to exist must be occurred on it from the outside and from the determinant cause. Ibn Sīnā (Arabic: ابن سینا, Avicenna) also, based on this principle, establishes the important principle of “the necessary existent distinction from the potential existent” and he explains the issue of creation and the proof of existence of God on the basis of these two principles. Some of Avicenna’s phrases in explaining the distinction of existence on nature have led to different interpretations of his word. Ibn Rushd (Arabic: ابن رشد, Averroes)’ reading is one of the most important of these readings which has become popular among medieval thinkers through translating his works and his followers. Avicenna considers the distinction of nature and existence to be external according to Averroes’ view and believes that existence, like accidental categories, affects the nature. However, attention in Avicenna’s phrases shows that his purpose of considering ascription of existence to subject as accidental means that existence is not a part of essence and essentials and it is occurred from external over essence and nature and not that the existence is occurred to the nature like categorical accidents. Thomas Aquinas, though influenced by Averroes, considers his principle of distinction to be different from Avicenna’s and in some minor cases is different from Avicenna but the examination of his works shows that he is influenced by Avicenna in the main framework of the principle of distinction and its explanation is not significantly different from Avicenna’s.

The environmental crisis of the last two centuries is one of the most important problems threatening the human society and life. Accordingly, human beings should find a way to control the wrong and sometimes immoral acts that damage the environment. Mullā Ṣadrā believes that nature, objects, and inanimate bodies enjoy knowledge and intelligence; therefore, the Transcendent Philosophy follows a holy approach to nature. Accordingly, in this paper, the authors have tried to highlight the moral beliefs that could lead to sustainable development in the environment by emphasizing their divine-philosophical bases through resorting to firsthand sources by and on Mullā Ṣadrā and employing rational analysis and explanation. The findings of this study indicate that a scrutinizing rereading of the sources on the Transcendent Philosophy, which provides a comprehensive philosophical interpretation of various issues based on Qur’ānic verses and traditions, can contribute to protecting the environment. This is because, based on some principles such as the principiality of existence, gradedness of existence, commensurability of the cause and effect, and the nature’s being a manifestation of higher worlds, it is possible to regain the lost respect for nature and its dignity, which have been developed based on the holy perspective of religions and philosophical schools, and prevent the destruction of nature and, following it, the death of human life.

Plato's narrative of the educational nature of Socratic political philosophy ultimately leads to the negative position towards the political way of life. On the other hand, Aristotle tries to give a narrative of Socratic political philosophy in which, in addition to emphasizing the final purpose of Socrates, i.e. defending the philosophical way of life against non-philosophical ways, one can defend the political way of life positively. In this article, we attempt to show that Aristotle's first step in this direction is necessarily to defend the political way of life as a natural way for human beings. We show here that Aristotle's claim that "man is a political being by nature" has a fundamentally ironic and rhetorical characteristic. On the other hand, it seems that this ironic and rhetorical position is a necessary part of his alternative educational plan against the Platonic one. Therefore, confronting the complexity of Aristotle's interpretation of the term "nature" is in a way the focus of our considerations in this article.

This article has analyzed the anthropology of Mencius, one of the greatest sages of ancient China and a very important influence on the intellectual and practical life of the people of the Far East. The central theme of Mencius' philosophy is his understanding of human nature. For Mencius, the question of the true nature of man is a true and fundamental question that must be answered in his existential structure. The knowledge of human nature is derived from his understanding of God/Tin on the one hand and from his idea of the perfect human being on the other hand. He considers human nature to be good and mentions the dimensions of human existence in three elements: 1- The human body, which is not bad in itself, but must be controlled by the conscious mind; 2- The mind (heart), through which man can act as a man. The way to reach the perfect mind is to develop and nurture it through thinking. 3- Human nature, an aspect of human existence, which is the creator of humanity. It appears and is manifested by the perfect mind and the body is its carrier; But it is never the same as mind and body. Human nature is a pure truth, which every human being has, even the wicked; Goodness is pure because there are no bad elements in it. This is the aspect that needs to be discovered and nurtured.

The issue of movement in the two systems of thought including Islamic philosophy and Islamic theology has followed two different paths. An important issue in this is to find those epistemological, methodological and ontological foundations that have led to the formation of the theologians' special approach to nature and movement. The problem of the article is: what is the approach of Islamic theologians to the question of nature and movement and what principles and what methods is it based on and studied with? According to the findings of the article, from their point of view, knowing nature means knowing God's actions and it leads to knowing God. Therefore, natural science is not an essentially sought knowledge, but an organic knowledge and a ladder to know the Supreme Being and His distinction from others. The negative epistemology of theologians is the main reason for believing in the corporeality of contingent world and believing in the individual substance, jawhar. Also, movement is not a single, connected, and gradual thing in its philosophical sense, but based on the theory of individual substance, four beings, akwan, and vaccum, khala`, movement is a discrete and a unique thing in transitional movement. This article deals with the problem in an analytical way.

Muslim philosophers have been influenced by the views of ancient Greek philosophers in the issue of generality (generic) and partiality, so that the essence of the views presented in the Islamic era can be seen in the opinions of Plato and Aristotle. Avicenna, like Aristotle, has denied the theory of Forms (theory of Ideas) and rejected Plato’s view about the general and partial issue. Unlike Avicenna, Suhrawardī has accepted the Platonic theory of Forms, but he has denied the Platonic generality in the issue of generality (generic) and partiality and has had a common opinion in explaining of “generic” (Arabic: کلی) with Aristotle and Avicenna, which means that he, like Avicenna, considers generality to be the same of mental concept as independently subsistent. Of course, Shaikh al-ʿIshraq (Master of Illumination) has opposed Avicenna in some minor aspects of this issue and has presented innovations. This article has explained Suhrawardī’s point of view on the issue of generality (generic) and partiality by an analytical-descriptive method and studied the reason of his tendency to Peripatetic explanation of the “generic”. Suhrawardī’s critiques of Sinavi’s approach have also been explained in this analytical study, and their impact on Mullā Ṣadrā’s critique on Peripatetic’s theory has been shown. Also, Mullā Ṣadrā’s encounter with Suhrawardī’s view on the issue of generality (generic) has been analyzed.

Accomplishing perfection and bliss stands in need of spiritual progression, ascendance, and realization of a divine character. This is fulfilled only through self-knowledge and self-recognition. An essential path toward self-knowledge is the newly emerged science of “enneagram” or the nine personality types that build upon monotheism to spiritually ascend Man. Enneagram helps Man to locate his level of personality health and find the impediments toward the truth of his existence. Employing an interdisciplinary approach and holding a belief in the close interrelationship of the science of the enneagram and Sadraic anthropology in transcendental wisdom, the current research has built upon general solutions in transcendental wisdom and used experimental and detailed approaches in enneagram to offer the quality of accomplishing the perfection for all human beings at different existential levels and ranks. It was revealed that the enneagram offers the solution for removing impediments and concerns and explains the quality of awakening the actual self and inherent identity to attain a peaceful life. It also turns the attention of man toward his divine nature. Besides, the anthropological and ontological foundations of transcendental wisdom build upon divine law and the traditions of the prophet and his household to present the divine nature of the Man and his true self.

Social monotheism" is a recent, new term that arose from the thought of modern-minded Muslims and social reformers, and the necessary knowledge about it has not yet been produced, therefore it is necessary to explain its nature and provide its definition. The importance of dealing with social monotheism, on the one hand, in its special place in the "social theology" and on the other hand, in the dominance of social dignity over the individual dimension of humans in today's world, is the void of a general plan for life based on the teachings of revelation and the need to respond to the emerging needs of Islamic societies which are often concerned with emerging social issues. Therefore, in the present article, an attempt is made to clarify the nature and definition of "social monotheism" by descriptive-analytical method and using library sources. The findings of the article show that "social monotheism" which is defined as a subcategory of "social theology", is the epistemic and cognitive dimensions of monotheism in the macro structure of society, which is revealed by reading "theological monotheism" with a social approach. In this social approach, monotheism, in addition to the belief aspect, is understood as a redemptive, practical, transformational plan, model and general vision that has an impact on all aspects of human life and human societies. The requirement of this understanding of monotheism is the absolute sovereignty of God, not being satisfied with the existing situation and trying to bring the society to the main goal of creation and finally realizing the monotheistic society.

The development of extra-religious studies on the issue of nature caused the present article to examine the spirituality presented in some psychological perspectives and to search for the outstanding characteristics of the theory of nature in their attitude. Although psychologists consider nature as a concept including instinct and human development issues, and religion is sometimes considered equivalent to any kind of spiritualism, but by reflecting on their opinions, it can be claimed that in their opinion, nature is the result of a careful look at the spiritualistic relationship of man and the world whose transcendent limit finds its perfect manifestation in reaching God, which can be considered as a kind of reference to the concept of nature in the language of religion. Of course, there is the attention that the foundations of psychologists and the goals they consider in their theories are different from the foundations and goals of religion. However, in the author's opinion, the result of this essay will be a new approach to the problem of nature and another solution in response to the suspicion of the exclusivity of nature in intra-religious studies.

"Nature" is one of the most widely used concepts in Kant's recent works. Kant has made this concept the center of knowledge in the field of practical reason and the whole knowledge system. According to him, the current universities, because of the distance from this key concept, not only did not understand and pay attention to the idea of the universal system of knowledge - which is the philosophical foundation of all sciences - but also acted as an obstacle to its realization. According to Kant, in order to achieve such a demanded, the university must be fundamentally transforme in its form and content. In this different plan, the Faculty of Philosophy must combine the performance of the superior faculties of theology, law, and medicine with the will and plan of nature. To achieve these two goals, the university, led by the Faculty of Philosophy, must explain and lead the idea of absolute knowledge. According to Kant, among the superior faculties, the medical faculty is the closest to the faculty of philosophy, and because of this closeness, it can help this faculty to regulate the movement of the university on the nature plan. In addition to a philosophical explanation of the idea of absolute science as the foundation of all science in Kant's thought, this paper shows how medical science, as the closest science to critical philosophy, can serve the idea of absolute knoeledge and the will of nature.

It’s a critical question that is existence of natural law a reason for natural legitimacy? This paper intends to show “natural judgment” is not exactly “pure natural sciences judgment”. It is shown that there are some criteria for differentiation between “natural judgment” and “pure judgment”, The first step is to discuss natural data and its system; the next step is feasibility of the judgment. The feasibility performs by “continuous analysis” concept that is somehow “subject-predicate” analysis of the judgment. In the final step it discusses natural judgments system and natural rule: Is there natural rule? Is the world generally legitimate? Discussion about “computability possibility” is vital in all the parts. Therefore, it is expected that discuss “possibility” and “episteme based on statistics” and try to clarify its position; At the end, it discusses that is “possibility” “natural rule” or “rule of the nature”? Altogether, this paper has a logical approach on natural issue because it deals with “natural judgment” with regards to “continues analysis” and our “access” on judgment truth, empirical content of judgments and also our relative access to judgement resulted in random analysis method. analytic continuation of “the nature” on predicate and totally on analytic continuation of the judgment reflect the nature. In result, it can offer a parameter as differential factor of “natural judgment” from “pure judgment”

When we want to examine the discussion of "epistemology of nature" in the intellectual apparatus of Mulla Sadra, despite his positive approach to Plato's parable, which is the basis of instinctual perceptions, we get a different result; Because Mulla Sadra believes in the a posteriori nature of perceptions based on substantive motion and does not accept pre-sense affirmations.He believes that According to the ranks of intellect that the lowest rank of which is pure talent and devoid of any perception, the soul and consequently nature, due to their hierarchical nature, have both indestructible affairs (rank of completely immaterial intellect) and have perishable affairs (ranks of solid, vegetable and animal).Allameh Tabatabai considers the obtaining of perceptions both through external senses (five senses) and through internal senses (faculties of soul) and believes that obvious perceptions such as "neediness of caused to cause" although not obtained through external senses, but thay are rooted in the internal senses; Because our inner faculties need the soul, and this suggests the concept of "causality."Therefore, according to the views of Mulla Sadra and Allameh Tabatabai, knowledge is a establishment, not a reminder. On this basis, we are allowed to redefine "nature" and deny the a priori existence of obvious perceptions, and to believe that innate perceptions mean: all perceptions, assuming they are a posteriori.

This paper has been written with the aim of answering the following two questions: "Is it possible to know the God’s Essence in view of Alvin Plantinga? What are its strengths and weaknesses in this regard?" The findings of this paper are: In the Plantinga’s vocabulary network, essence and nature are used in the same sense; in view of Plantinga, God has absolute sovereignty over the universe. Plantinga has the following effects on this sovereignty: The simplicity of the Essence, the objectivity of the Essence and the Essence’s necessaries (which, of course, is accompanied by doubts from Plantinga's point of view) and the infinity of the Essence; After this, Plantinga proves the necessity of Essence or Nature for God and considers God’s Essence as the same as God’s Being. The lack of clarity in expressing the relationship between Essence and the necessity of Essence, as well as the lack of clarity in positions on his statements, is criticized. Finally, Plantinga rejects the belief that it is impossible to know Essence and accepts that man has the possibility of knowing God’s Essence; of course, there are other criticisms of his arguments, such as reducing theology to conceptual issues and presupposing the authenticity of the scriptures. This article collect data and analyze and critique them with descriptive-analytical method and uses library tools too.