جستجوی مقالات مرتبط با کلیدواژه « epistemology » در نشریات گروه « ادیان و عرفان »

Not long ago, Dr. Soroush proposed the "trading theory of truth" in the field of epistemology. This theoretical research based on documents and on the argumentative method and interpretation of the content with attention to this immature view that is affected by Western thought from the skepticism of modernity to the relativism of postmodern. After evaluation and criticism of this theory but with assumption of this view the issue of denying the birth of the twelfth imam has been evaluated. Reducing the issue of the birth of the twelfth Imam to only faith in front of its scientific status is ignoring the teachings of the Qur'an and the Sunnah of the last Prophet and foreign Islamic historians and scholars efforts. The main victim of this theory, by which fascism can be confirmed, is the identity of "I am wise"; Because truth is follower of verification and truth is creditable and agreed upon. The claimant of this theory, as a responsible thinker, deserves to correct his previous comment on the denial of birth, because the market of truth according to verification of the Islamic society in the context of the birth of the 12th Imam is beyond the Shia world. In this study, 27 non-Shiite books in only history field has been introduced. Also, based on this theory, any convincing way, including charisma, is sufficient to gain knowledge. Great scientists like Khwaja Nasir or Mulla Sadra, etc., who have global charisma, have tried to prove the existence of the 12th Imam.

It is quite difficult to discuss the relationship between two branches of science that are similar in various ways and have many connections. Epistemology and logic are among the sciences which related to human knowledge, and are very similar to each other, and they can be considered as closed sciences like arithmetic and geometry. In order to provide a correct explanation of the relationship between these two sciences, after their brief introduction by a descriptive-analytical method, the relationship and kinship between them has been examined in two overall and detail level. At the overall level, the ratio of these sciences has been discussed in the classification of sciences, and we have come to the conclusion that epistemology precedes logic and it is even beyond the classification of sciences. So, learning logic and any other sciences is possible If it is possible to acquire knowledge, and this question do discuss in epistemology. At the detail level, comparing the issues raised in both sciences, we came to the conclusion that there is mutual cooperation and exchanges between them, and each of them has an important contribution in advancing the other to reach the set goal, and the result of this study would be this point that there is unbroken kinship between these two sciences

Belief in the Ălam-e Methal as a real world and spiritual essence, which is the middle ground between the world of predestination and the world of martyrdom, is one of the beliefs of Mohi al-Dini mysticism. The present article shows how to know all levels of creation through the knowledge of the Ălam-e Methal. The ideal order of the universe includes vast semi-abstract optical truths determined by ideal forms. Since one of the perceptual powers of man is his imagination, which is itself of the type of the Ălam-e Methal, so man can achieve an existential and epistemological connection with his absolute Ălam-e Methal, Which has been considered in mystical texts, can be related to the absolute idea , the possibility of knowledge and cognition and imaging in all three levels of the universe.

The word "love" in literature in a general sense and in mystical literature in a special sense is one of the most frequent words in different religious traditions and contains various interpretations and analyses. In the epistemology of love, love is considered secondary knowledge. More attention has been paid to this type of investigation in the modern world. But a deep look at the works of the early scholars proves that despite the fact that they were centuries away from Kant's critique of reason and the emergence of epistemology, in their words and writings they addressed love as secondary knowledge and explored its dimensions. In the meantime, mystics such as Augustine in the Christian tradition and Ahmad Ghazali in the Islamic tradition had a significant impact on the epistemology of love, and in this field, they put forward their views not as lovers but as researchers of love. The findings of this research, which was carried out with a descriptive-analytical method based on library sources, show that despite the commonalities between Ahmad Ghazali's and Augustine's views on the epistemology of love, there are also some differences between them. Augustine analyzed the word "love" in detail, while Ghazali confined himself to general expressions. However, their views on the issue of the unity of love, lover, and beloved are so similar to each other that one can speak of the identity of their views. Both religious thinkers believed that "love" means will and desire and it is a covenant to return to God, however, Augustine considered the origin of this will and desire to be the man's will and Ghazali considered their origin to be the divine grace. At the same time, they had different and sometimes similar views on the types of love and their harm. Ghazali considered love to be single, whether divine or human, but Augustine only believed in the love of God. They completely disagreed on the damages or epistemic barriers of love; but they expressed common signs of love, such as faith, the lover's (man's) submission to the beloved (God), and the happiness of the lover.

Despite the scientific efforts that have been made in the subject of the Annihilation in God and Subsistence with God, the determination of the precious gift of the stage of Annihilation and its souvenirs, and answering the contradiction of the seeker's perception in the state of inherent Annihilation! It is still in an aura of uncertainty. This article claims that the return of this step is the spirit of the seeker, with which a new knowledge of the complete perception of unity with God has been mixed with it. In the many phases of annihilation step by step, the mystic finds direct and obvious knowledge of his own annihilation and of all creatures in the actions, attributes, and nature of Allah. And the truth will be revealed directly to him according to the extent of the human container, regardless of the limits and concepts. According to the correct reading of The Annihilation and its achievements, the basic contradiction is revealed. Because the basis of this apparent paradox is either on the negation of the subject of knowledge or on the soul being empty of knowledge in the state of inherent Annihilation. When the human soul remains without destruction and change, it can become the container of unlimited divine knowledge and it will never be empty of any knowledge.

Luckmann defines religion as a meaning system that transcends man from his biological nature to become actor of the social scene. Since understanding the philosophical foundations of science is important for understanding and interpreting theories and research results accurately and clarifies the basis of the researcher's thought and coherence of his theory, in this paper the ontological, epistemological and methodological foundations this definition has been investigated. Luckmann has an intermediate position in ontology; he seems to be realistic in that religion arises in the intersubjective relationship of individuals, and has the power of social control as an institution. In epistemology and methodology, he is constructivist; believes that phenomenology is an approach can provide a framework for understanding the concepts and measuring social reality from a constructivist standpoint. But in method, he distinguishes between sociology as science and phenomenology as philosophy, and uses phenomenology as a theoretical context for his thought.

Mafateh alghaib is the Quranic word, derived from verse 59 of Surah al-Anam. The commentators, philosophers and mystics have discussed the meaning and interpretation of it, and this article deals with this subject through a mystical approach. The views of the mystics about the keys-the treasure of the unseen can be divided into two periods, before and after Ibn Arabi. In the period before Ibn Arabi, epistemological and anthropological explanations of the unseen keys are more prominent, and then with the advent of al-Ghazali, the ontological approach to the unseen keys begins, so that he interprets it as the Knowledge of causes. Therefore, al-Ghazali knows only the attribute of Knowledge as Mafateh alghaib. But with Roozbehan Baqli, this approach becomes more mature and detailed. He introduces all the eternal attributes as the keys of the unseen. With the advent of Ibn Arabi, the ontological approach reaches to acme. In the post-Ibn Arabi period, the ontological approach prevails and the keys of the unseen are interpreted as intrinsic Names, levels of existence and mystery of destiny. There are two kinds of views about the possibility of knowledge to Mafateh Alghaib; Some consider it impossible even for the Prophets and Angels, And believe the knowledge of it is in the monopoly of God; And some have also known it for the prophets and the saints, and even some of them have translated Mafateh Alghaib to Shiite Imams (PBUH).

The purpose of this research is to investigate the implications of ethical education from the point of view of Rumi's epistemology. The present research is a fundamental research and data acquisition tool. Data analysis is conducted through the classification and interpretation of the information obtained. From its very beginnings, man has always been a curious and inquisitive creature looking for goals to reach him, but what a destination is, where it is, and who it is has been an important issue that makes people more curious and purposeful. The issue of mystical intuition began from the very beginning of Islam and with the advent of the Qur'an, and it was raised as a way of communication between man and God. But the wisdom of the intellect or the general wisdom and the prudence of the praise. Accordingly, Rumi's poems were examined. Rumi describes his creation as love and describes the hidden language of phenomena as a subtle whisper that emanates from passion and passion. In his view, the glorification of the beings and their movement is a manifestation of love, and love is the tendency of the beings. In the case of man, Rumi introduces love as the natural and indisputable right of man, and begins his love for Masnavi by praising this love. Because he knows that this divine gift can not be described as human. He believes that the structure of human beliefs is shaped by his moral characteristics and that the moral contaminants of human knowledge are distorted. The findings of the research show that the methods, steps and principles of moral education from the point of view of Rumi are as follows: self-hypnosis, self-imbibition, blessing, cultivation, and avoidance of imitation. The stages describe repentance, patience, patience, faith, submission and submission, poverty and mortality, and principles including perfection, cultivation, counseling, avoidance of obedience, avoidance of unconsidered generalization and individual differences in human beings.

Osho believes that man can have access to knowledge and, depending on the subject of human identification he has different tools, such as senses, authority, rationality, inner experience and intuition. What can be understood from his words is that material and natural things are revealed to man through senses and intellect, but it is only through experience and intuition that man can discover the truth and realize the meaning of life and lucidity. Considering Osho’s explanation such an approach is only the effect of his severe criticism of reason, logic and philosophy, on one hand, and, his advocacy of relativism and pluralism which is implied by his words, on the other.

One of the important issues of Jainism is the knowledge of the soul considered in the texts of this religion. The more a wayfarer makes efforts for spiritual purification and  elimination of spiritual karmic agents, the more the element of spiritual consciousness which includes perception and knowledge is manifested , and he will be able to achieve abilities such as seeing long distances only with the help of the element of knowledge of the soul without the intervention of the senses , read the others’ minds, and know about the past and even future bodies of oneself and others. It should be noted that the ultimate goal of Jainism is to achieve the state of the soul’s complete break from  Karmic traps and to reach the level of Moksha; a goal that is manifest in all Jain teachings. The epistemology of the soul for a Jain wayfarer is a part of his endeavor to attain the triple gems of Jainism (right faith  right knowledge and right conduct ).

Although a comparative study of mysticism in two different schools of thought faces many difficulties, the large number of similarities in theoretical foundations among the schools of mysticism and mystical characters encourages researchers to conduct such studies. Always there is room for a study of Mani and Rumi as the two characters in Persian mysticism. The theoretical foundations of ‎Manichaeism are fundamentally mystical. Asceticism, austerity, vegetarianism, purification of the soul, good deeds, uprightness, cleanness,  belief in absolute separation of light and darkness, and of good and evil, as well as the significance of acquisition of knowledge in achieving salvation are central to Manichaeism. According to Manichaeism, knowledge about the divine essence is the basic condition for salvation, and therefore beliefs deriving from the religion are worthy of attention in the field of epistemology. On the other side, Rumi as one of the mystical poets, perhaps the greatest of them, has introduced an order into his mystical attitude whose origins continue to be the subject of scientists’ meditation. Asceticism, purification of the soul, chivalrousness, and separation of light and darkness in Rumi’s thought as well as the separation of man from his origins, indifference towards the material world, and especially the significance of knowledge of God and self-knowledge are very important components of the structure of the epistemologies of Mani and Rumi. Having explored the epistemological elements of the mysticisms of Mani and Rumi, the present article tries to find links that might exist between the two views.

The aim of this paper is to provide a systematic picture of Taoist epistemology. The research suggests that, by analyzing the concise contents of the Taoist texts, an epistemic system can be found in which the pillars of knowledge are unity. Understanding is possible and the certain recognition in the process of dissolution of individuality is achieved. Science is a light that realizes knowledge, but the absolute truth is darkness and there is no possibility of knowing it. In Taoist tradition, intuition and insight have a special place by which one can perceives the dynamic, variable and fluid existence. For them, knowledge is experiential and it realizes by eliminating the epistemic barriers such as rationalism, language, attention to the material self, the world itself and personal emotions. The criterion for the truth of knowledge is its agreement with the essence of the universe.

Having its roots in the Sunni political thoughts derived from Hassan al-Banna, the great founder of al-Ikhwan al-Muslimeen (Muslim Brotherhood), this movement is one of the moderate Salafi groups that holds specific positions and doctrines. Its epistemology, for instance, differs from other movement’s origins, making it different from the Salafi mainstream. As a result, Ikhvani’s activities and approaches has a great influence on the success or failure of the proximate attempts. This paper, employing a descriptive-analytical method of research, aims at introducing the principles of the movement’s epistemology. According to the findings of the paper, for Ikhvanis the medium of knowledge is not confined to Naghl (Narrations) but includes instinct, senses and experience, reason, and vision. They also put a specific value on each of them; for instance, they emphasize on the presence of theoretical justifications, experiential affairs, and authenticity of narration, regarding respectively reason, experience, and Naghl as the media of knowledge.

Manichean religion is full of mystical teachings rooted in Gnostic, Iranian and Greek thoughts which has been enriched by the Christian and Buddhist beliefs. Undoubtedly, one of the reasons behind the rapid growth and development of this religion is its mystical properties. Yet, it is inherent in the teachings and religious concepts of Manichaeism and has less frequently been investigated separately. This mysticism strongly emphasizes that the survival of the human soul from the bondage of the material world is in acquiring knowledge. Attaining this knowledge is done through self-knowledge and heart intuition. Also, self-purification, piety, and asceticism are the significant parts of this mysticism. Through a review of the literature left by Manicheans, it is possible to find an abundant of elements which have much in common with the features of a mystical schools. These elements can be separately categorized to enable us to discover an independent cosmology, epistemology and theology for this mystical faith

Various typology about the nature and quiddity of Islamic revolution of Iran and the system of values resulted from it, change the strategic position of the revolution nationally, regionally, internationally and historically. In this study in a comparative and analytic method, the elements and social ontological outcomes of the revolution based on theories of revolution in modern world, and godly ontological outcomes based on religious ideas are focused on. And its epistemological outcomes in two areas of thought, Islamic modernism and Islamic civilization, and the approaches and strategies in each group are mentioned. In the idea of Islamic modernity, first in clarification of the nature of revolution, they think it is enough to mention some of cultural, sociological, financial, psychological and political factors raised from the social interests of a specific of multiple groups. And they define the post revolution civilizational process in the spiritual and mystic areas, as irrelevant to the modern civilization. But according to the idea of civilization building, Islamic revolution is defined in a larger more constant scale. This revolution is established based on Godly governing through the channel of the leadership of a great man of Allah and with religious devotion of people to this channel. And along the battle of Truth and Falsehood this revolution is to develop and set the ground for the Reappearance of Imam Mahdi (A.S). And other factors play secondary roles. In the final part of this writing the civilizational element of the Islamic revolution is prioritized to its modernist elements, and the shortcomings and the harms of civilizational level of Islamic revolution and the related political necessities of it in the way of setting the ground are discussed.

In Ibn Arabi’s works, including Al-Futuhat al-Makkiyya (The Meccan Illuminations) and Fusus al-Ḥikam (Bezels of Wisdom) and in Molavi’s Masnavi the word “Khyal” or imagination has been used in various connotations. Ibn Arabi gives a clearer and more detailed meaning of imagination, both as one of the principal five senses and as one of the components of the existence; and finally he has paid more attention to divine imagination subjectively and objectively and also in relation with boosting one’s religious experiences. On the other hand, Molavi refers to the mundane and carnal aspects of imagination and says it is the principal path of wayfaring by constitution of pluralistic forms. Therefore, there is no discord in connotative meanings of imagination between the two great mystics, although either one of them has covered an aspect of the diversified aspects of the word. Ibn Arabi has kept imagination within scientific research field, while Molavi struggles with it in rational research field.

An important issue in studies of Ibn Sina and Kalam is that of the interaction between the former's philosophical tradition with the latter and the extent to which Ibn Sina's philosophical doctrines influenced Shiite and Sunni scholars of Kalam. One consequence of the development of Ibn Sina's philosophical thoughts in the middle period was the formation of the school of philosophical Kalam among Sunni scholars by Fakhr al-Rāzī and among Imamiyya scholars by Naṣīr al-Dīn al-Ṭūsī. The introduction of Ibn Sina's philosophical doctrines into debates of Kalam led to remarkable developments in the ways in which Imamiyya scholars of Kalam treated various issues of Kalam. In this paper, I will compare the epistemological issues of the pre-philosophical Imamiyya Kalam known as the Imami School of Baghdad with those of the Imamiyya School of philosophical Kalam, and I will then explain various influences of Ibn Sina's philosophical tradition on these issues in the middle period of Imamiyya Kalam. Some important aspects of this fundamental change include: semantic developments of some epistemological terms, new categorizations for knowledge, the introduction of some epistemological principles, accounts of how human beings achieve knowledge, and new problems for epistemology.

Al-Shaykh Ḥurr al-'Āmilī was an Akhbari scholar who made helpful contributions concerning epistemology and the sources of knowledge in his work. The problem of sources of knowledge, as it is related to problems of Kalam, includes three issues: (1) the scope of each source of knowledge and their capacity for religious knowledge, (2) their relations and interactions with one another: which source can yield information on the basis of the data of which source? And (3) resolving the discrepancies and apparent contradictions between the data provided by difference sources. Al-Shaykh Ḥurr al-'Āmilī was in particular concerned with the latter problem. He took fiṭrat (innate capacities), reason and divine revelation (waḥy) to be sources of knowledge, and gave a detailed answer to the above questions.

This paper highlights an important issue called 'epistemology of research on Mahdism'. The epistemological approach of the research on Mahdism follows the outer second-degree approach and attitude. In doing so, the terms such as knowledge, epistemology, and epistemology of research on Mahdism, are explained in concept and then it is discussed how will be possible to apply the knowledge in the field research on Mahdism. In the process of discussing the epistemology, a role model that will serve research on Mahdism from epistemological point of view is employed and foundationalism is considered as a pattern. In the process of the essay, the theoretical and axiomatic propositions will be clarified and then mechanism of rendering theoretical to axiomatic propositions in foundationalism will be explained. In the following sections, the theorems of the obvious and evident will be addressed alongside areas such as intellectual research on Mahdism, intuitive theorems and propositions drawn from religious texts such as the Quran and traditions of the Imams. At the end, we define a typology of the messianic traditions, narratives, symbols, symbolic signs, The news, Malahamy, emblematic signs.

Testimony as a source of knowledge has an irreplaceable role in individual and social life of humans. Although many questions are raised about testimony, the central question of this paper—written in the context of analytic epistemology—is whether testimony only transmits knowledge or it can, in addition, be considered as a source for generating knowledge. The response of Individualists is No, but communitarians believe that testimony can also be a generative source of knowledge. Of course, this question is so important that the positive response to it brought about communitarian theories in epistemology. After formulating Jennifer Lackey’s view—one of the communitarians— I will consider the problems of this view and try to respond to them.