جستجوی مقالات مرتبط با کلیدواژه "تحلیل" در نشریات گروه "ادیان و عرفان"

In his work, Rene Descartes has referred to the effect of mathematics on his mind. He, as a founder of algebra and analytic geometry, believes that it is only the mathematical knowledge that can properly be called “knowledge”. However, the question is why the Cartesian method is referred to by some of his commentators as well as the majority of Persian sources as a “geometrical” method, while most scholars have emphasized on his mathematical method. Descartes paved the ground for mathematical physics. For him, geometrical features such as point, dimension, and extension are essential to the matter. I believe that the emphasis on his geometrical method and the priority of geometry amounts to the priority of the material substance and materialism in Descartes, which is in conflict with Cartesian views, because he believed in souls and God as two immaterial substances. In his philosophy, mathematics is originated in the reason and rationality, and mathematical proofs are certain and clear just because of their rational origins. However, the mathematics involved in the mathematical method is not the general ordinary mathematics; rather it is the mathematics that was divided, since the time of Aristotle, into “pure mathematics” and “applied mathematics”. This paper seeks an answer to the following questions: what is the difference between the geometrical and mathematical methods? In which of the two is there more clarity, distinctness and certainty? For Descartes, what problems can be solved by the mathematical method and what problems can be solved by the geometrical method?

Recognizing the facial characteristics and the image of the promised saviour Imam Mahdi (as) can, on the one hand, void the hypothesis of Typical Mahdi and, on the other hand, is one way to recognize the false claimants. It seems that among the set of traditions that were mentioned in the description of the image of Prophet Muhammad and the twelve Imams, there are some which confronting each other. When this confusion occurs regarding the face of Prophet Muhammad (PBUH), it is clear that such confusion can be more regarding Mahdi, due to secret circumstances of his birth and his absence. This is true of the seemingly contradictory reports. This problem has caused some of the current factions of the Imamate to claim or suggest that the multiplicity in attributes implies a plurality of saviours at the end. And hence, explain it by introducing a typical Mahdi in the name of Imam Mahdi (as) as another saviour. From this, the explanation and analysis of the apparent attributes of Imam Mahdi (as), the attention to various narratives in this field and the critique of the view of the factions are more urgent and the present research has attempted to address this issue with the descriptive-analytical method and has achieved the following A) One of the ways of recognizing the image of Imam Mahdi (as) is to recognize the image of the Prophet Muhammad (peace be upon him).
B) Narrations are not actually conflictual and refer to the same feature.
C) Some narrations in Persian sources have been mistaken in translation.
D) There is proof of non-multiplicity of attributes, and the absence of vertical multiplicity is also proved.
E) By probing the attributes given, one can show that the view (typical Mahdism) is a false or disproved theory.