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دکتر محمد محمد
رضایی
author
حسن
مهرنیا
author
text
article
2005
per
The Present article is going to study the process of dialectic and self- consciousness from the point of view of philosophers such as Plato, Aristotle, Kant, Fichte, Schelling and Hegel.
The core of this article is the approach of Hegel to dialectic and self- consciousness and his criticism on dialectic from the point of view of past philosophers and what he has added to them. In the Science of Logic and also the Encyclopaedia of Philosophical Sciences in Outline, Hegel tries to combine the one-sidedness of Fichte and Aristotle and their pure concern over the subjective realm with the objectivity of Schelling and also with the Stoic logic, and therefore relate the thought and existence on the one hand, and by giving a Platonic explanation of the dialectic of Kant, set them as two bases of his own dialectical trinity on the other hand.
Later in his book, Hegel gradually tells us about his theory of master and slave, and through this enters the realm of scepticism and recognizes it as a way to leave the position of 'privation' or 'unhappy consciousness' and enters the stage of religion.
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14152_8f771b082a5e6688b24194ae777d0550.pdf
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حجت الاسلام سید علی علوی
قزوینی
author
text
article
2005
per
The problem of divine attributes and how they are attributed to the Lord's being and their relations with the true and pure Unity of God
are of the most fundamental epistemological problems in the realm of knowing the origin, which have been considered by different Muslim sects, particularly by the school of the innocent Imams (p.b.u.th.) since the old times. We have received several Hadiths from the innocent Imams (p.b.u.th.) on the topic, and theologists, philosophers, mystics and other Muslim thinkers have established different theories. In this article it has been tried to get to a right understanding of this problem through going over the opinions and views of Muslim scholars, especially the valuable thoughts of the sage philosopher and attained-union mystic the late Ghazi Sa'id Qumi(may God bless his soul!). He is the explicator of the noble book the unity by Abi-Ja'far Muhammad, the son of Ali, the son of Hussein, the son of Mousa, the son of Babeweih Qumi, known as Sheikh-e- Sadouq, which is based on the Hadiths from the Innocents (p.b.u.th.).
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14153_493ed90646c9907a85b9bb828c838c6b.pdf
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دکتر ابوالفضل
ساجدی
author
text
article
2005
per
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14154_02b0dfe67d708d39a31bd45f94c6d1cf.pdf
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حجت الاسلام سید اسحاق حسینی
کوهساری
author
text
article
2005
per
The present article, following the introduction and talking about the
necessity of the subject, has answered three fundamental questions:
1. Can sciences and philosophy be described as Islamic or non
Islamic?
2. Is the nature of the current philosophy Arabic?
3. Is the nature of the current philosophy Islamic?
We prove, through studying and criticizing the opinions of the
critics, that we can describe the current philosophy as Islamic. Moreover, we will answer the second question, after mentioning the racial opinions of orientalists and Arabs and studying and criticizing them, negatively.
Concerning the third question, first we disapprove of the theory that the current Islamic philosophy is intrinsically Hellenic, concerning Sohravardi's theory on the background of the Islamic philosophy and concerning the schools of Alexandria, Antioch, ancient Iran, India and Syriac schools. Then we state and criticize the theory of separation, and state the views of Allamah (savant) Tabatabaei and his pupils on the Islamic nature of the current philosophy. At the end, we will answer the criticisms of the critics, and clear up the meaning of the Islamic nature of philosophy.
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14155_ff282fc59c68fa5cc397c5c95cc1301c.pdf
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دکتر حسین
معصوم
author
text
article
2005
per
LiteralIy, dialectic means' the technique of dialogue. Philosophically, it has several meanings such as the dialogue of Zeno, Sophists, Socrates and Plato. Carelessness in using them causes misunderstanding. .
Zeno used the word 'dialeCtic' first. In Plato's dialogUes, 'dialectic
is used in four senses:
1. In the early dialogues, it means the technique of argument by
means of question and answer. '
2; In the middle 'dialogues, it means actions based on suppositions, and" one of the specifications of dialectic is that it
destroys the hypotheses.. Now the question is that what the meaning of
destroying the hypotheses' is. "
3. In the late dialogues, it means the method ofdivision.
4. In the Republic, it means the education of philosopher -kings
or wise rulers, which finally turns to' the supreme form or the Idea. of the Good., Dialectic has two stages: 1. ascending dialectic, 2.
descending dialectic.,'
,Is man innately absolutist?
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14156_be571f4cab1bd2ce6b7358527a3f50f2.pdf
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دکتر محمد رسول
آهنگران
author
text
article
2005
per
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14157_890112fcbda424a895e0ec08cd3f1215.pdf
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دکتر محمد جواد
رودگر
author
text
article
2005
per
The theory of' Existential Poverty' that was revealed in philosophy and mysticism as being a pure relation and need of effect to and for cause, and a contingent being to and for the necessary being, or everything being the 'appearance' but God, and the manifestation of the' absolute Being', is originated in the revelational knowledge and the Qur'an and belongs to 'the Qur'an'; divine philosophers and mystics have gradually got to know its reasons.
The present article, which is presented to the school of wisdom and knowledge, explains the above theory in the light of revelation and
with a philosophical- mystical approach, and presents the wayfaring effect of knowing the poverty and believing in the poverty on the
perfection of man to the enthusiasts of the street of perfection and the
path to happiness. .
. I hope this piece of writing wilL be a step towards the QUI" anic wisdom and an advancement of
understanding Muhammadan (p.b.u.h.) words.
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14158_be9921a912ec27104adb8ced3308e63a.pdf
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دکتر یحیی
کبیر
author
text
article
2005
per
Education is to lead man towards the sublime human values, so that he understands, accepts and loves them and puts them into practice. A human who reaches this stage, may choose the values and becomes his own leader and educator, and this is the highest meaning of education, i.e. welcoming the values freely and consciously.
This article aims to show the philosophical foundations of Plato's viewpoints in education as an approach to true values. This approach is not only right for individuals, but also for society and its evolution, because society too could be evolving only when it moves towards the true values; and anytime its decisiveness weakens and it leaves the true values and becomes concerned with false ones, it will regress. Therefore, we can say that although on usual conditions we can control and programme only a small fraction of social conditions,
following Plato's educational approach, the most important duties of the rulers of all societies is to prepare these conditions in a way that they will be a good backdrop for the possibility of the development of abilities and the spiritual evolution of the society, i.e. welcoming the human values.
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14159_cad42cac1b59f96d0584d93ba3ca009a.pdf
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دکتر علی
محامد
author
text
article
2005
per
Philosophy of Religion
University of Tehran
2008-7063
1
v.
3
no.
2005
https://jpht.ut.ac.ir/article_14160_6873d137a975825bd8ac5a63d36a9f04.pdf