text article 2020 per University of Tehran 2008-7063 17 v. 1 no. 2020 1 3 https://jpht.ut.ac.ir/article_74923_f45520886f5e68a6124c26bb4ec6464e.pdf dx.doi.org/10.22059/jpht.2020.74923 Hasan Ali Motiee Ph.D. Student, Faculty of Theology, University of Qom, Qom, Iran author Mohammad Mohammad Rezaei Professor, College of Farabi, University of Tehran, Qom, Iran author Ali Allahbedashti Professor, Faculty of Theology, University of Qom, Qom, Iran author text article 2020 per Ta’wil (esoteric interpretation) is one of the main concepts taken into consideration for long by the Shī‘a and Mu‘tazila for the understanding of the divine verses. The Traditionists have always had a negative view to esoteric interpretation and their exegetes have avoided this concept and have taken this avoidance to be the correct practice. In the modern times, Abu Zayd – a Mu‘tazila thinker – deems esoteric interpretation as the true understanding of the Qur’ān. He believes that today we can connect with the Qur’ān and have a qur’ānic life through esoteric interpretation. He also believes that this type of interpretation revives the Qur’ān in the modern time. The article at hand uses a descriptive-comparative method to report and criticize the viewpoint of Abu Zayd toward esoteric interpretation based on the viewpoints of Allama Tabataba’i. The findings reveal that what he labels as esoteric interpretation is semantically and conceptually different from what Allama Tabataba’i calls esoteric interpretation. Allama Tabataba’i takes esoteric interpretation an effort to attain the profound knowledge of the Qur’ān which cannot be expressed merely by the words, while Abu Zayd considers esoteric interpretation as era-bound understanding of the Qur’ān. Of course, there might be a common point between the two stances: the deep understanding of the Qur’ān can help solve the present-day and future problems of the human. University of Tehran 2008-7063 17 v. 1 no. 2020 1 22 https://jpht.ut.ac.ir/article_73741_9aa2014ebe75f959c706e55836c1ba31.pdf dx.doi.org/10.22059/jpht.2019.261476.1005577 Akbar Fallah Nejad PhD, Faculty of Law & Political Science, Allameh Tabataba’i University, Tehran, Iran author Seyed Abdolrahim Hoseini Associate Professor of Jurisprudence and Islamic Law, Faculty of Theology, College of Farabi, University of Tehran, Qom, Iran author Ali Mohammad Fallahzade Assistant Professor, Faculty of Political Science & Law, Allameh Tabataba’i University, Tehran, Iran author text article 2020 per The theory of natural law has been considered by the Muslim philosophers as the dominant principle in the philosophy of law and the basis of the intellectual and legal rules and conventions. Among these philosophers, Farabi is the first thinker who has theorized in this regard on the one hand based on the epistemological and ontological principles, and on the other hand, through the consideration of the relationship between the arbitrary rights and the existential world. Emphasizing the principles of civil philosophy and anthropology, he has analyzed and explained the most fundamental privileges of the human in his individual and social life, which are currently regarded as the cornerstones of other public and social rights. His view to this issue is formed through the analysis of the various aspects and domains of utopia. For him, this utopia is incomplete if the fundamental rights and justice of this epistemic system are not taken into account. In order to fulfill this, it is necessary to observe the existential principles and the attachments of the right to various domains and contexts. Moreover, in order to achieve the structure of Farabi’s theory about the right and its relationship with the existential and natural world, it is necessary to examine the concept of natural right, the position of fundamental justice, the relativity of some rights, and the logic used to discern the right from the wrong. University of Tehran 2008-7063 17 v. 1 no. 2020 23 48 https://jpht.ut.ac.ir/article_73738_4e50d12eda76e538fd27ce6eda8ee352.pdf dx.doi.org/10.22059/jpht.2019.268751.1005610 Ahmad Akoochekian Associate Professor, Head of Strategic Development Research Center, Qom, Iran author Marzieh Farajian Master’s Holder in the Quran and Hadith Sciences, Strategic Development Research Center, Qom, Iran author text article 2020 per After the era of the Prophet and the presence of the Infallible Imams (a) and in the era of deductive thinking, in the field of Qur'anic studies and the comprehensive system of exegesis, the Quranic research model, the combined method of sequential and revealed models, the thematic interpretation based on them in conceptualizing progress, and the strategic management system have not been properly organized, and the revealed system of the Qur'an as a reference model and criterion for strategic futurology of development has not been considered properly. What is the nature and role of the revealed system in processing the operational model of religion-based model of developmental progress in the strategic futurologist system of the target society and civilization from the perspective of thought processing methodology and strategic management of change? Re-analyzing the literature of strategic futurology and the mechanisms of development model and via pointing to the significance of the religion-based model of development, the present study seeks to prove that the revealed system is the basic rationale behind the time-based expansion of the conceptual model of the development model and the system (process and method) of strategic futurologist modeling reference that can be employed under the general model of evolution leadership for the ever-changing ideal human, society and civilization in the target society. University of Tehran 2008-7063 17 v. 1 no. 2020 49 71 https://jpht.ut.ac.ir/article_73734_cdb5f6a319fb3e4f131d88775cfbece2.pdf dx.doi.org/10.22059/jpht.2019.133214.1005294 Farideh Lazemi PhD Student, Faculty of Persian & Foreign Languages, University of Tabriz, Tabriz, Iran author Seyyed Mostafa Shahraeini Associate Professor, Faculty of Contemporary Hikamh (Wisdom), Institute for Humanities and Cultural Studies, Tehran, Iran author text article 2020 per In the ethical view of modern philosophy, there can be seen two aspects of morality; religion-free morality and religion-sensitive morality. Despite the disagreement between his naturalist ambitions and his extreme skeptical principles, Hume’s aspiration to stabilize moral science tends to show that morality is not only independent of religion, but also is destructed by it. The main objective of this paper is to unmask the relationship between religion and morality based on the works of Hume, his critics, and his supporters. The findings of this paper, based on Hume's moderate view of commonsense morality and his undercover belief in God, indicate that morality for Hume is not ultimately independent of religion and God. In other words, Hume reduces the whole religion to a combination of morality and philosophy, defends the morality and rational aspects of religion, and deems other aspects and dimensions as unnecessary. Finally, according to the evidences used in this article, it is better to put Hume in a specific rank of the religion-sensitive moral philosophers. University of Tehran 2008-7063 17 v. 1 no. 2020 73 93 https://jpht.ut.ac.ir/article_73733_8d609f84fb5ce23762ad9542e04c7ca0.pdf dx.doi.org/10.22059/jpht.2019.280622.1005663 Zeinab Sadat Mousavi MSc Holder, Department of Philosophy, Faculty of Theology, Alzahra University, Tehran, Iran author Narges Nazarnejad Associate Professor, Department of Philosophy, Faculty of Theology, Alzahra University, Tehran, Iran author text article 2020 per Richard Dawkins is one of the contemporary atheists greatly affected by Darwinism. As an evolutionary biologist, he has tried to justify all the complex phenomena of the world through his Naturalistic approach. He denies the relationship between ethics and religion following evolutionary ethics and strives to overrule the hypothesis of God as the Designer and Cosmic Mind. But the important thing is that despite the serious criticisms of Darwin's theory of evolution, it still holds great significance and appears to have caused many conflicts between religious beliefs and science. To many, the conflict with religion is not due to the conflict between the content of science and religion but to the assumption that scientific methods are the only way to know and discover reality. In the present research, we intend to defend this stance – through a critical investigation of some of Dawkins’ Naturalistic approaches from the viewpoint of Alvin Plantinga and others – that a true agreement between science and religion can be found via a true interpretation of experimental science theories and attention to methodological issues in science, and finally can use the scientific methods for recognizing the world as ways of divine management and action. University of Tehran 2008-7063 17 v. 1 no. 2020 95 113 https://jpht.ut.ac.ir/article_73835_c807699924e6fedf3566365e16ba1733.pdf dx.doi.org/10.22059/jpht.2019.283524.1005672 Seyyed Shahaboddin Hosaini Assistant Professor, Faculty of Literature and Humanities, Kharazmi University, Tehran, Iran author text article 2020 per An issue which has turned to be the origin of atheism in the western world and one of the concerns of religions and philosophical schools is the discussion on evil. The main question is whether evil in the philosophical school of Hakim Sabziwari and the theosophical school of Rumi is an existential or non-existential matter? If it is existential, how is it compatible with the absolute goodness of God and with his power and divine knowledge – or even with the similarity of the cause and the effect? Hakim Sabziwari considers evils as non-existential but Mawlawi considers them as existential and objective. To explain his point of view, Mawalwi deems evils as relative rather than absolute, and the existence of a being is attributed to God. Therefore, evils are said to be attributed to God indirectly because matter is what inflicts limitation on the being. The reason for this is that when a being is degraded, it suffers from limitation, and the problems that ensue are the inevitable results of limitation and materialness. Then, Mawlawi moves from description to prescription and asserts that the acceptance of pains is necessary for the human perfection. The author has first explained the viewpoint of these two wise and mystic philosophers and then has compared and examined the two viewpoints. Finally, he has found that Rumi's mystical stance is more realistic and is closer to mental health. University of Tehran 2008-7063 17 v. 1 no. 2020 115 136 https://jpht.ut.ac.ir/article_73737_f9ae52f69ff7d38a40e234f66ad4e30c.pdf dx.doi.org/10.22059/jpht.2019.280022.1005657 Masoud Fayyazi Assistant Professor, Research Institute for Islamic Culture and Thought, Qom, Iran author text article 2020 per One of the main claims of Gadamer’s hermeneutic philosophy is that it is not relativistic. But it seems that this hermeneutics is afflicted by relativism in three respects. The first is the truth and reality where this hermeneutics suffers from relativism associated with reality due to Gadamer's phenomenological definition of the truth. The second and third areas are related to meaning and understanding, where his hermeneutic philosophy suffers from semantic and conceptual relativism, respectively. Gadamer has tried to use a universal basis formed through interrelating tradition and language to get rid of relativism and thereby consolidate the basis of absolutism in his own hermeneutics. But the conditions he has envisaged for language and tradition as changing phenomena and their effect on the idiosyncratic horizons of every interpreter have practically rendered null his efforts to provide a basis for the absolutization of his hermeneutics. University of Tehran 2008-7063 17 v. 1 no. 2020 137 162 https://jpht.ut.ac.ir/article_73735_ee396103f05dba5bc18d029731c199db.pdf dx.doi.org/10.22059/jpht.2019.263083.1005585 Hossein Saberi Varzaneh Assistant Professor, Faculty of Theology, College of Farabi, University of Tehran, Qom, Iran author Asghar Zare‘ Kahnamuyi MSc, Institute for Humanities and Social Sciences, ACECR, Tehran, Iran author text article 2020 per Spinoza, the rationalist philosopher of the 17th century, believed that philosophy and science must be used to attain human perfection. As a result, he focused on making an intellectual system the ultimate goal of which for him was bliss, one which was based on the virtuous life. In this article, we try to understand the reality of virtue and its metaphysical and anthropological foundations in Spinoza’s philosophy. This study is based on the descriptive-analytical method and uses the philosophical approach for the specification of the question at hand. In brief, the study shows that Spinoza’s understanding of virtue is based on the unity of substance, the identity of substance/God and infinite power, the similarity between cause and effect, naturalism, parallelism of mind and body, and rationalism. He synthesizes some aspects of platonic, Aristotelian, hedonistic, utilitarian, stoic, and Hobbesian views and identifies true virtue with power (conatus), activity and rationality. He puts the rational knowledge about God and rational love to Him at the core of his theory. It is on the basis of this understanding that the human being can overcome his emotional passions and achieve stability. University of Tehran 2008-7063 17 v. 1 no. 2020 163 187 https://jpht.ut.ac.ir/article_73732_323b923790ac48463b9e1eabea61cb61.pdf dx.doi.org/10.22059/jpht.2019.279724.1005655