فصلنامه نقد و نظر
سال بیست و هشتم شماره 3 (پیاپی 111، پاییز 1402)

Exemplarism is a form of virtue ethics that posits moral exemplars as fundamental criteria of morality. Currently, two distinct versions of exemplarism have been articulated: one rooted in the Christian tradition and another in the Islamic-Shiite tradition. The Christian perspective, as expounded by Zagzebski, draws inspiration from the character of Jesus Christ. On the other hand, the theory of authoritavist (wilāʾī) ethics, derived from the transmitted teachings of Shiism, shares notable similarities with Zagzebski’s theory. In the Christian tradition, exemplars are developed based on the writings of Zagzebski, guided by Christian principles and the character of Jesus Christ. In contrast, Shiite exemplarism holds that perfect exemplars are infallible, immune from sins and mistakes. Accordingly, their speeches and actions serve as criteria for understanding moral concepts and instances. This article aims to clarify and compare these two perspectives, highlighting the advantages of authorativist ethics over Christian exemplarism. It emphasizes the concept of infallibility (ʿiṣma) of the exemplar and explores how this belief addresses objections raised against exemplarism. Drawing upon a library and analytical comparative method, this article contends that the belief in the infallibility of exemplars addresses objections such as the unreliability of all actions and characteristics of the exemplar, moral immaturity, and relativism. The acceptance of the infallibility of the perfect exemplar stands out as a distinctive advantage of Shiite exemplarism over its Christian counterpart.

Deploying the analytical method, this article addresses Mahmoud Ayoub’s theory of redemptive suffering in Islam. This theory was inspired by the Christian doctrine of redemptive suffering, wherein Jesus Christ’s passions are considered an atonement for the deliverance and salvation of humanity, liberating them from slavery to sins. Considering that Imam al-Husayn’s suffering and martyrdom in Karbala granted him the right to intercession, through which he can deliver people from the fires of hell, Ayoub presents a model for redemption and salvation based on Islamic doctrines and Imami Shiite theology. This article provides a critical examination of Ayoub’s model. Finally, by assessing the possibility and potentiality of the concept of redemption in Shiite theology, the article aims to pave another path for research on its full compatibility with the theological principles of Imami Shiism.

Veridicality consists in the representation of the objective existence of things as they are, independently of our perception. The veridicality of religious propositions in the Quran has become a contentious issue in recent decades, particularly regarding propositions related to resurrection, which some intellectuals have doubted or outright denied as being factual. Muslim philosophers assert that resurrection-related propositions are not only veridical but also true, even though they cannot be empirically verified. Instead, similar to philosophical propositions, they can be rationally analyzed and grounded in knowledge by presence (al-ʿilm al-ḥuḍūrī). However, empiricists have raised challenges regarding the verifiability and veridicality of religious propositions. Mojtahed Shabestari, despite his belief in God, has contested the veridicality of Quranic propositions concerning resurrection. Therefore, the primary focus of this study is to analyze Mojtahed Shabestari’s denial of the veridicality of such propositions. Through a descriptive-analytic approach, this research critiques Mojtahed Shabestari’s perspective and underscores the veridicality of resurrection-based propositions in the Quran. The findings indicate that since Quranic propositions regarding resurrection are not empirical and are articulated by a wise speaker, they should be evaluated on their own terms. Furthermore, Quranic verses explicitly affirm the veridicality of propositions related to resurrection.

Today, amidst the proliferation of deviated sects linked to Mahdism and the growing advocacy for the culture of freedom of belief and expression on both the international platform and within the Iranian community, adherents of these sects assert their reliance on pertinent legal clauses. They argue that the exercise of freedom in propagating and expressing their beliefs is an inherent right, contending that the restrictive measures taken by intelligence teams and judicial institutions constitute violations of these rights. In doing so, they aim to posit that the Islamic Republic of Iran adopts a dual standard in its treatment and legal proceedings concerning them. Recognizing the need to address this issue, the current article employs a descriptive-analytic approach, drawing on library data and written documents to scrutinize the extent of activities carried out by deviated sects associated with Mahdism. Additionally, it delineates three distinct spaces: exclusive space, private space, and public space. The study's findings underscore that freedom of belief constitutes an individual's exclusive space, while freedom of expression, as the boundary between exclusive and public domains, necessitates monitoring if it extends to the public sphere. Ultimately, the public space is subject to the legal conditions prevailing in society. Consequently, deviated sects associated with Mahdism are urged to organize their propagation activities, falling within the public space, in accordance with the laws of the country. This imperative does not violate the principles outlined in Article 23 of the Constitution of the Islamic Republic of Iran, wherein inquisition is expressly prohibited.

Numerous contemporary philosophers have found inspiration in Heidegger's body of work, incorporating his ideas into their own philosophical reflections. Consequently, a comprehensive examination of Heidegger's perspectives and intellectual framework reveals these influences, notably demarcated by the distinction between calculative thinking and disclosure thinking. Employing an analytic approach, this article delves into Heidegger's oeuvre, where he delineates philosophies concerned with existence as opposed to those focused on existents, often neglecting existence itself. It explicates his portrayal of humans as beings summoned by existence, embarking on a journey of inquiry and questioning. Heidegger perceives himself in a state of anticipation, awaiting the summons of existence. As elucidated, Heidegger espouses an alternative form of thinking, one achieved through a liberating process wherein individuals traverse arduous paths of contemplation to unveil reality as a mode of disclosure and revelation. The articulation of these discoveries is expressed through a poetic language. From this standpoint, existence establishes a profound connection with spiritual thinking, finding its dwelling in language as the very abode of existence. Notably, Heidegger himself intuits a spark of reality within this framework.

Currently, the theory of strong artificial intelligence stands as a contentious and pivotal idea, having many proponents and opponents. Resolving this issue necessitates taking a stance on the mind-body or soul-body relationship. Diverse perspectives on the possibility or impossibility of strong artificial intelligence emerge from these differing approaches, as articulated by Western and Islamic philosophers of mind. This study employs an analytical-descriptive method to scrutinize the correlation between theories addressing the mind-body problem and the potential for strong artificial intelligence. The findings indicate that not only dualist perspectives but also some quarters of physicalist monism present challenges to the possibility of strong artificial intelligence.

This article employs the descriptive-analytical method and explores the interplay of faculties and ideas associated with the beautiful and the sublime to investigate the pedagogical dimensions of Kant’s third critique. The educational implications of the beautiful and the sublime for human talents and faculties will be explored. The human-centric aspect of the third critique is illuminated through a range of pedagogical (Bildung) ideas and aspects connected to the beautiful and the sublime. These include nurturing faculties and the soul, fostering the soul in the presence of natural and artistic beauties, relying on rational ends, and establishing harmony between understanding and imagination in relation to the beautiful. Additionally, the article delves into forming a conception of the whole in the mathematical sublime, achieving harmony between reason and imagination, finding consolation and sympathy in such experiences, and developing faculties through harmony amidst their strongest disharmonies concerning the dynamic sublime. It further discusses nurturing faculties in alignment with the development of natural and moral talents unique to the human species, whether in direct or indirect connection to ideas. The article also touches on preliminary moral training in harmony with the moral ideal related to the human end and preparedness for sociability based on the pleasure derived from the beautiful and the recovered sublime harmony with others. Other aspects covered include disciplining one’s taste, recognizing common sense as the foundation for comparing judgments, and correcting errors in judgments regarding beauty and sublimity. The article concludes by advocating for the promotion and enhancement of faculties engaged in encounters with the beautiful and the sublime.