جستجوی مقالات مرتبط با کلیدواژه « خدا » در نشریات گروه « علوم انسانی »

Anyone who seeks truth and happiness acknowledges the necessity of studying God's existence and his uniqueness. This necessity is even more important considering that human’s innate nature has a tendency towards God. However, one can research this issue in the holy texts of different religions, not with “a priori” approach or seeking their rational reasons, but merely with “a posteriori” and descriptive approach; and can reach to this conclusion that the doctrine of the existence of God and monotheism is not necessary in one religion, but it is necessary in various religions. This result can be worthwhile for religious scholars. This research has tried to analyze the issue of God's existence, especially his uniqueness, in the Old Testament, using a library research method and a descriptive-analytical method. According to this research, there are numerous evidences in the Old Testament that introduce God as the progenitor of being, and several terms indicate the unity of God as well. Although some believe that the two mentioned belief principles are evident based on the Old Testament, but this claim is not acceptable, which is elaborately discussed in the article.

 The most natural result of Hume's philosophy is his explanation of the existence of God. That God does not exist. However, recently researchers are trying to moderate Hume's contradictory approach to the existence of God, and to show that Hume accepts the existence of God. This has been done, mainly, by relying on another reading of Hume's attitude to the design argument. This article, for the first time in the scientific community, wants to criticize the new explanation of our commentators with Hume's naturalistic explanation through our belief in the existence of body, and also by applying Hume's skeptical and naturalistic principles.  

One of the concerns of mankind since a long time has been knowing sin, its consequences and how to get rid of sin. Considering the importance of knowing this concept, the authors first investigated various sources and documents related to the myths of the nations of the Middle East using a library method, and then analyzed this issue with a descriptive-analytical approach. The findings of the research show: 1- In Japanese mythology, the great sin was impurity. A sin was an act that was obviously ugly. Purification is done by washing, austerity or giving gifts. 2- In Chinese mythology, it seems that the first sin is eating meat. there is not much discussion about sin and how much it is. Arrogance, defiance, and suicide are sins mentioned in Chinese mythology. 3- In Iran, the first sin is lying. sin does not only mean disobedience to God, and man can also commit sin in dealing with himself and other creatures. Man becomes the owner of Farah by doing good deeds, and Farah runs away from him because of sin. In Iranian mythology, water, fire and molten metals are purgatory. 4- In Mesopotamian mythology, there is no precise definition of sin. Breaking the wings of the south wind and being deprived of immortality is the first sin, and disturbing God's sleep and confronting the gods is one of the most obvious sins. 5- In India, Varuna judges the creatures based on a set of rules called Rita. The state of sin can be examined in four periods, the closer we get to the final period, the more sins there are. Meanwhile, even the gods are not far from committing sin. Purification from these sins is done in two ways: purification in the Gange and purification with the help of Varuna's mental power.

This article, emphasizing Peter Byrne’s thought, one of the most important figures of contemporary religious philosophy, in addition to explaining his views on realism and non-realism as well as theism, religion, and theology, analyzes the philosophical foundations of this issue. Byrne’s critical approach to various dimensions of non-realism contains a fundamental distinction between theism and theology in adopting a realist and non-realist point of view about them; considering the separation of the two fields of theology and theism, he believes in the unrealistic nature of liberal theology as an academic discipline and the realism of religion, God, and theistic discourse; the purpose of the theistic discourse refers to an extra-mental, extra-mundane, transcendent entity. Ultimately, has analyzed the philosophical foundations of this issue; and Peter Byrne’s brief reference in examining the origin of the distinction between realism and non-realism, and also highlighted the modern non-realistic interpretation of religion, and in addition to analyzing the roots of the problem of religious realism and non-realism and by emphasizing the relationship between subject and object-especially in Kant’s philosophy, he has reviewed this philosophical foundation in the opinion of Peter Byrne.

One of the most important sociological, psychological, and theological issues in the contemporary world is "lifestyle". The significant point here is the role of worldviews in forming, dividing, and explaining the lifestyle. The divine and material worldviews divide the lifestyle into two important types. The subject matter of this article is the role of monotheism, as the most important foundation and infrastructure of Islam, in the lifestyle. This paper has answered these questions using a descriptive-analytical method What is the role of belief in God in people's lifestyles? What are the main characteristics of a monotheistic lifestyle? Is there only one type of monotheistic lifestyle or one can believe in different types of it? The results of this article show that monotheism completely changes the lifestyle and a believer's lifestyle is completely different from a non-believer’s lifestyle. Moreover, a monotheistic lifestyle leads to an optimistic view of the world and life, a profound and comprehensive understanding of the human being and the world, balance in life choices, deep pleasures, a coherent system in life, superior knowledge and values, rational action in life, making the immeasurable aspects of affairs measurable, creating the capacity of having superior choices, and directing the choices. Finally, the monotheistic lifestyle has different levels, so we are not faced with only one type of monotheistic lifestyle.

Vernacular is one of the informal types of language that originates from the realities of people's lives. This type of language has different components and one of its components is slang terms. The purpose of this descriptive-analytical research is to investigate general concepts and detailed concepts in popular terms including the word "God". For this purpose, we extracted slang terms including the word "God" and literary evidence of their use from Najafi's Persian slang dictionary (1387) and classified them conceptually. The findings showed that the mentioned terms, on a general level, refer to the concepts of "emphasis", "hope", "support", "jealousy", "arrogance", "mercy", "probability", "irresponsibility". , "time", "opportunity", "power", "intensity", "awareness" and "oppression" are implied and most terms, according to the context of their use, formulate unique details of a general concept. One of the remarkable findings of the current research is that by using some terms including the word "God", it is possible to conceptualize the general concept of "time" in the form of "infinity" and "unknown". The recent finding adds to the results of previous studies in the Persian language, in which "time" was analyzed in the form of conceptual metaphors of "place", "object", "person", and "container". In general, it can be concluded from the discussed topics that slang terms are not just phrases to express the generality of some abstract concepts, but they express unique details of general concepts according to the context of their use; In such a way that if non-idioms are used to express details that are somehow compressed in terms, we will end up talking long and complicated.

Slang terms are one of the components of the slang language. Idioms, from a linguistic point of view, are unconventional categories, and their unconventionality is due to the fact that unlike conventional language expressions, the concept of an idiom is different from the literal meanings of its components. For example, the term "taking someone's head" means "talking too much and for this reason, hurting someone" and apparently, there is no connection between the words that make up this term and its general meaning.

The current research is based on this general consideration that some concepts are compressed in some way in linguistic terms and the terms, according to the context of their use, express dimensions beyond a general concept in a detailed way. The questions of this research are:1) slang terms including the word "God", in general, which abstract concepts do they imply?
2) What details of a general concept do slang terms including the word "God" express in each context?

In this descriptive-analytical research, folk idioms including the word "God" and the literary evidence of their use were extracted from the Persian folk culture of Najafi (1387) and analyzed at two levels, general and detailed.

In the present study, it was first discussed that linguistic terms are considered non-combinable phenomena from the perspective of formal linguistics, but from the perspective of cognitive linguistics, they are motivated by the mechanisms of metaphor, permission and conventional knowledge. Then, the issue of conventionality of formal and substantive terms and terms were discussed and then, popular terms including the word "God" were analyzed on two general and detailed levels based on the literary evidence of their use.

In response to the first question of the research, the conclusion was reached that in colloquial Persian, terms including the word "God" generally refer to the concepts of "emphasis", "hope", "support", "jealousy", "arrogance", " Mercy, possibility, irresponsibility, time, opportunity, strength, intensity, awareness, and oppression.
In response to the second question of the research, it was concluded that except for the 2 essential terms "(that) God knows" and "(of) God is unaware" and the formal term "God + unpleasant name", the rest of the terms have unique details. They express individual and beyond general concepts according to the context of their use.
From all the topics discussed, it can be concluded that slang terms are not just phrases to express the generality of some abstract concepts, but according to the context of their use, they express details beyond the general concepts and if non-idioms are to be used to express those details that are somehow compressed in terms, then we will end up talking long and complicated.

Love is one of the basic concepts in Islamic mysticism and the basis of creation in the perspective of mysticism. Because love is an abstract concept, the mystics' words about love are metaphorical and symbolic, and in order to reach the foundation of the mystics' thinking and thought about love, it is necessary to analyze and interpret their words. Therefore, in this article, we intend to use the conceptual theory of metaphor to reach the basic concept or concepts that mystics have used to depict the image of love and reflected in their speech. Therefore, in the first step, we identify the metaphors of love in Molvi's works, in the second step, we specify the source domain of metaphors. In the third step, we will examine the relationship between social context and metaphor in order to reach the cultural and intellectual origins of love metaphors and the macro concept that lies behind the linguistic forms.

In this article, we analyzed the interpretations of love in Mowlavi's works and we saw that Mowlavi, with numerous and diverse metaphors, described love as having attributes such as learnable, uplifting and transforming, eternal and eternal, the origin of everything, generous, great and abundant, pure. , purifying, bountiful and rich, sheltering and liberating, attractive, dominant, carrier, life-giving, crazy, enlightening, eventful, leader and helper, beautiful, rebellious, brave, violent, catch, precious, delicious, holy, destroyer and sublime. He has known and got these attributes from the three domains of lover, king and God. Therefore, the mappings "Love is a lover" and "Love is a king" and "Love is God" are three conceptual keys of love, and two conceptual keys "Love is a lover" and "Love is a king" are derived from the macro metaphor "Love is God". Therefore, according to Mowlavi, love is God and all the attributes and characteristics of God, such as the two main features of being a creator and annihilator, are in love. Other characteristics of love can be placed under two important characteristics (creation and mortality: یحیی و یمیت). To know the empirical context of the metaphor "Love is God", attention should be paid to the characteristics of the beloved. In Mowlavi's thoughts, love is literally in the meaning of the beloved, and since the beloved can have different types and people, its attributes are also numerous, but these attributes are common in the two general directions of life-giving and death. That is, the love that causes the lover to live a happy and euphoric life and the love that causes the lover to be hurt and destroyed. The cultural and intellectual background of this metaphor is the ancient Iranian beliefs about the existence of two entities: spirit and matter. The ancient western, Iranian, Indian and Islamic ideas were founded on the originality of the spirit and validity of the substance. According to this idea, the soul is the whole and the matter is a part, God is the whole and man is a part, the upper world is the whole and the material world is a part. This dualistic thinking has led to the emergence of two groups of good and evil in all areas of thought, and the metaphors of love in Molvi's works are also based on the dual oppositions of good and evil and their subsets and their counterparts. Contrasting the water of life with the water of death (floods and storms), the wind of life (like the spring wind) and the wind of death (autumn wind), the fire of life (like the gold plant and the heat of the sun, which was obtained from Abraham being thrown into the fire, and is a type of test.) with the fire of death. The fire of life embraces the lover like Abraham and purifies it from material pollution and elevates it from the current level to a higher level and makes the copper of his existence golden. In addition, Mowlavi lived in an environment full of Jewish and Christian ideas, and in the Masnavi, he has repeatedly mentioned stories from the Torah and the Bible, and it is possible that in addition to the story of Abraham being thrown into the fire, which is also in the Holy Quran, with the story of the three Jews of Shadrach, Meshach, and Abednego, who were thrown into the fire by the order of Nebuchadnezzar, was familiar and took the life-giving fire from that story. In addition, he may have been familiar with the myth of Isis and Osiris, in which, like the story of Abraham, the child of King Melkart and Queen Astarte did not burn in the fire.

As we can see, Molavi's metaphors are taken from myths. The same myths that told the ancient people about the different aspects of the king, god, lover and its characteristics. This statement means that the linguistic and intellectual works of the ancient traditions were still present in the intellectual resources of Mowlavi and in the popular beliefs and atmosphere of his society, and perhaps he came to such an understanding of love without his will and expressed the attributes of love often with the same mythological interpretations, and sometimes he has used non-mythical language; For example, the elements of the metaphors related to the king and the lover are the same elements of the solar mythology, some of which have found their way to Mawlawi's thoughts through Jewish and Christian texts: elements such as sunshine, sun, rain, cloud, horse, fire, light.

An important problem in modern cosmology is the universe's fine tuning, anthropic principle and their relations with explanation of the world. A plenty of thinkers and physicists agree with the theistic explanation and a few of them, suggest the multiverse theory as an alternative one. The present issue is to study and evaluate this suggestion through a rational analytical method. The result is that the multiverse, as an alternative explanation of the world, is affected by several objections. It lacks scientific standards such as clarity, experimental verification, falsifiability, simplicity, predictability; as consisting of some ambiguities and additional presuppositions. The mentioned idea, on the other hand, is objected to by several fallacies like the inverse gambler's fallacy and Boltzmann brain paradox. In addition, not only is not the multiverse an alternative of Divine explanation of the world, but is completely concordant with it. The theistic explanation of the world is prefered by several aspects, such as simplicity, rational justification and inclusive horizon of explanation. Besides, it is inevitable, for the multiverse, like the universe theory of the world.

Molana is one of the famous Iranian mystics. In his works, he attaches special importance to understanding the nature and essence of man and his destiny. The present study investigates and analyzes the anthropology of Rumi with a descriptive-analytical method. This research shows that Rumi has given a special place to man in the system of existence. He considers man to be the ultimate product of creation who may fall by choosing the path of misguidance and go to the bottom of the earth and throw himself into a well whose bottom is invisible. Reversely, man can also ascend to the supreme realm and surpass all beings. It is at this stage that a person becomes a manifestation of God, the Almighty. In other words, in Moalna's view, there is a truth hidden in this earthen form of human being which is aware of all the truths of forms and spirits, and he considers the causes of this honor and excellence to be the existence of divine inspiration in man.

One of the fundamental questions of man is the question of what and the existence of God, to which the philosophical, theological and mystical schools answer according to their own method. In this way, by reading the epistemological views of Rumi and the philosophical views of Leibniz, it can be seen that behind the phenomena and manifestations of the world of creation, there is an infinite, eternal, single, conscious and complete existence. Both thinkers call this infinite being God. Hence, God is considered the center and axis of the universe of creation, the actual cause and the ultimate cause of all beings and the universe, to which the shadowy existence of beings owes its centrality. This article deals with the analytical-comparative method of analyzing the traces of Leibniz's philosophy of theology in Rumi's thought. The result of the research indicates the fusion of Western philosophy and Eastern mysticism in the minds and languages ​​of these two thinkers who lived in two different cultures and languages; In such a way that the manifestations of the universe and man are considered as a mirror in which God is reflected.

Religious democracy is a political theory based on the two principles of God and people, but at the same time it is not theocracy or democracy. Rulers in a theocracy are considered to be appointed by God, enforce His law, and answerable only to Him, while in a democracy they rule according to the will of the majority of the people. The main research question is, what is the position of God and people in the religious democratic system based on the principles of the constitution? In response, data and documents are collected and analyzed with a descriptive-analytical approach and library tools. According to the results of this research, based on the principles of the constitution, religious democracy is based on both the foundation of God and the people, the political will of the people is defined during the absolute sovereignty of God, and the laws of God, chosen by the majority of the people, form the framework of the political system, and in that people They are in control of their destiny on behalf of God, and those in charge are accountable both to the people and to God.

The Oneness of Being (wahdat al-wujûd), which has a mystical root, has been proposed in the views of mystics and some philosophers. Ibn Arabî and Hegel have made this topic the focus of their discussions with different approaches. Ibn Arabî’s Oneness of Being is not the conceptual unity of being, but rather the unity of the external existence of beings that the mystics have achieved through intuition. According to this theory, there is no more than one true Being, and that is God, and everything that appears to exist other than God is only the determinations, attributes, and manifestations of the same Being. Hegel designs his philosophical system with the concern of finite and infinite connection. In his philosophical system, it is through this finite matter that one can speak concretely about the realization and realization of the absolute and infinite, and in a dialectical development, the unity of the real and the reasonable can be reached. Despite the similarities between the ideas of these two thinkers, their views in this field have a fundamental difference.