نشریه اندیشه های فلسفی و کلامی
سال دوم شماره 1 (بهار و تابستان 1401)

The purpose of the current research is to measure and compare the intrinsic motion of Mulla Sadra and Einstein's theory of relativity, and the research is descriptive and analytical. The method of collecting information was a library, which was done by referring to the relevant libraries, extracting files from Mulla Sadra's works, articles and other written works on the subject of research. The findings indicate that Einstein took the speed of light as absolute and constant and considered time as relative, and Mulla Sadra took material movement as the principle and considered time as its subordinate. Therefore, it is completed in the interweaving of matter, movement, and time in Sadra's system, although Sadra attributes originality to body and matter, but in contrast to Masha'is, this originality is dynamic in the sense that matter has a rising personality that is in every respect It is accompanied by movement. Also, Mulla Sadra does not give an independent identity to time and considers it as an extension of two extensions of the body, and the theories of relativity are faced with a fourdimensional structure called space-time, where time is considered one of the four dimensions of this structure.

Many contemporary philosophers consider emotions to be cognitive matters, so contrary to the common notion that emotions are uncontrollable attacks and are related to the animal aspect of man, cognitive emotions are controllable and reasonable and are closely related to human beliefs. For this reason, in the New Testament, the role of emotions in the realization of religious beliefs has been considered and re-read. Master Javadi Amoli believes that the desire for infinite perfection, which is an innate thing, leads to the belief in God. Such a belief also requires the existence of God in the external world. Sartre, on the other hand, as a philosopher of existence, by explaining the romantic relationship between human beings, believes that love leads to the deprivation of the freedom of the lover and the beloved, and therefore is not justifiable; Also, because God is beyond love in a human relationship, it leads to the deprivation of human freedom in the first way, and thus belief in God is by no means justified. This article examines the analysis of both thinkers' feelings of love in a descriptive-analytical manner, examines the justification of human love for God as the basis of religious belief, and tries to show whether love as an emotional state can be a suitable criterion for proving God's external existence?

Epistemology is one of the most fundamental issues in humanities and the most fundamental features of any intellectual system. Nietzsche has spoken about epistemology from different dimensions among Western thinkers, but in the field of methodology and epistemological coherence, it is not subject to specific law and logic. He considers epistemology as a myth and does not value it philosophically. He believes that although human beings do not have the means to know, they can reach an incomplete knowledge and this recognition is more valuable than full knowledge. He considers all human knowledge to be the birth of the human mind and foreign recipients. Of course, he believes that these foreign perceptions do not come from an objective truth. Nietzsche, unlike many scholars, believes that not only does there not exist in the spirit of truth-seeking in human nature, but the possibility of achieving the truth is also denied. Therefore, cognition is neither certain nor a factor of happiness. By rejecting all the criteria of truth and human identity, he considers these two to be useful and prosperous in achieving power, and considers human knowledge as useful and bliss-making when it empowers human beings. This way of expressing him in fact and reaching it goes to the point where it leads to a rejection of metaphysics, so he has summarized all human knowledge in authenticity of power.

The theory of "Amr bin al-Amrin", which was first proposed by the divinely Imams (peace be upon them), proves both theories of predestination and abandonment to be invalid and the truth between them. Readings presented by Shiite theologians, such as God's empowerment to humans and the expression of commands and prohibitions; Human actions subject to divine permission and other conditions; partnership between man and God in human actions; Divine guidance and success; granting power from God and will from man; possible authority; forced in non-obligatory verbs and optional in obligatory affairs; The property of man is the property of God. The mentioned readings in the explanation of the matter between the willed or unwilled things have tended to be acquired or forced or delegated and some of them have been left out of the discussion. , the readings are correct and clear, and Allameh Tabatabai interprets Sheikh Mufid's readings in the correct way and considers the human will to be the last part of the cause of death.

The main purpose of this article was to examine the relationship between religious anthropology and Western anthropology and to find answers to the corresponding questions. The research community included books, journals and scientific-research articles. The sample group was purposefully developed during the study and continued until saturation. The research method is qualitative and the author has criticized the research findings and answered the research questions with a theoretical approach and based on documentary and library study (real and digital). Data collection was performed using fish taking tools and their analysis based on the underlying theory approach. The results showed that the superiority of religious anthropology is proved by considering the doctrinal principles of monotheism, prophecy and resurrection, which are the faith goals of every Muslim and with which anthropology has a strong connection in the religious view. Western anthropology, meanwhile, has degraded man's place in the universe by depicting an incomplete form of explaining man's identity, limiting him to material life and worldly life, and deviating from the divine straight path.

The present research explains the theological approaches and the backgrounds for the formation of Takfiri Salafism. The research method is descriptive, analytical and library type. According to the results of the study, in general, Salafism is in the field of narrative methodology, in the field of hadith-oriented epistemology, in the field of sensory ontology, and in the field of appearance semantics. In other words, Salafi thought is always rational and completely reactionary and is not included in the four Sunni jurisprudential religions. Takfiri Salafism is the tendency of a group of Salafists who consider their opponents as infidel. According to their intellectual basis, there is a balance between faith and action. This means that if a person believes in God and commits a cardinal sins, he or she will leave the religion and be considered as the infidel and must be punished by death. In the Muslim world, the only group that had such beliefs was Khawarij. Such a view has led the Takfiri Salafists to place many Muslims in the ranks of polytheists, and thus consider them wasted blood. The most important type of Takfiri Salafism are Wahhabis. Takfirists consider themselves the centerpiece of Salafi thinking and insist on being Salafists while avoiding calling themselves Wahhabis. They are trying to manage other Salafist movements with their axis. In the face of Takfiri groups, this deviant move should be considered inconsistent with the principles and beliefs of the predecessor and emphasized the lack of confiscation of this title by them.

The purpose of this study is to critique the educational and philosophical views of Jean-Paul Sartre from the perspective of Islamic educational philosophy. Due to the nature and quality of this research, the research method is descriptive-analytical (documentary analysis). In this research, first Sartreau's philosophical principles, then educational views from Sartre's point of view, and finally the teacher-student relationship from his point of view. In the next section, the philosophical principles of Islamic educational philosophy and then educational views from the perspective of Islamic educational philosophy and finally the relationship between teacher and student in the Islamic perspective are discussed. The results of the research indicate that Sartre's educational views are relativism, understanding the concept of freedom, individual learning, increasing the sense of responsibility, creative education, student activism, and according to Islamic educational philosophy, the goals of education are to cultivate thinking, servitude, piety, closeness. And Rezvan is to nurture and flourish the talents of learners and the good life. In the following and in the present study, in addition to examining educational views, we will deal with the philosophical principles and ideas of Sartre and Islam.

Realization of philosophical rationalities is one of the epistemological issues. Basically, one of the main questions that ontology deals with is what is realistic in the universe? How is the realization of philosophical rationalities formed? The main question of this article is based on the realism of philosophical rationalities. Contemporary neo-Sadr philosophers have studied more than ever the way in which philosophical rationalities can be realized. These philosophers mean Allameh Tabatabai and his students. Allameh Tabatabai's initiative considers the science of presence to be a source of realism. Professor Motahhari has a critical and detailed approach to this issue, on the other hand, he tries to find a solution to the problem by expanding Allameh Tabatabai's opinion. In Javadi's expression, the concept of existence is emphasized before other concepts. Master Mesbah believes that human perceptual forms have a chance to be realistic.

The relationship between religion and politics, which in our time has been reduced to the relationship between Islam and democracy is one of the topics that has been considered by thinkers of religion and politics. This relationship has sometimes been considered from an intra-religious perspective and sometimes it has been looked at outside the religion. In this field, the approach of new theologians to this relationship has been associated with confrontations and conflicts. Among these thinkers is Abdolkarim Soroush, whose views have undergone several developments. According to Soroush, the discussion of Islam and democracy should not take place within the official religion but outside and until this issue is resolved at a very deep theoretical level, it will remain incomplete to show any compatibility or incompatibility between Islam and a democracy based on Islamic law or through the reform of old institutions and traditions. In this article, with a brief analysis of Soroush's idea, we try to answer the basic question of what are the characteristics of the place of religion in politics from an extra-religious perspective by the method of comparative study.