University of Tehran PressPhilosophy of Religion2008-70636220090723The doctrine of monotheism in Abrahamian religionsThe doctrine of monotheism in Abrahamian religions20590FAHabibollahTaheriMohmmad-HoseinTaheriJournal ArticleThe doctrine of "monotheism" or Unity of God is the central core of the Abrahamian Religions. This attribute, which from beggining has been a discriminated line between faith and idolatry, is manifested in Judaism, Christianity and Islam. However, In Judaism and Islam, unity of God is a pure unity, while in Christianity we faced with Trinity, i.e the embodiment of three persons (Father, the Son and the Holy Spirit) in one essence (God). According to Bible, the Qur’an, and the words of greatest figures of these religions, this article is going to provide an explanation of the doctrine of divine unity and pure monotheism. At the end, we will criticize the doctrine of Trinity and Unity of God in Christianity.The doctrine of "monotheism" or Unity of God is the central core of the Abrahamian Religions. This attribute, which from beggining has been a discriminated line between faith and idolatry, is manifested in Judaism, Christianity and Islam. However, In Judaism and Islam, unity of God is a pure unity, while in Christianity we faced with Trinity, i.e the embodiment of three persons (Father, the Son and the Holy Spirit) in one essence (God). According to Bible, the Qur’an, and the words of greatest figures of these religions, this article is going to provide an explanation of the doctrine of divine unity and pure monotheism. At the end, we will criticize the doctrine of Trinity and Unity of God in Christianity.https://jpht.ut.ac.ir/article_20590_224267fe94355723e31177a2ca4851b2.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Divine attributes from Avicenna and Aquinas’s points of view: An analytical investigationDivine attributes from Avicenna and Aquinas’s points of view: An analytical investigation20591FAMohammadZabihiA'zamIraji-NiaJournal ArticleBeside human beings innate inclinations to recognition of God, Monotheist philosophers and theologians have always attempted to find some demonstrative ways for understanding divine essence and attributes. Among them, Avicenna as a pioneer peripatetic philosopher in Muslim world and Thomas Aquinas as a prominent Christian theologian in medieval ages, in different ways have made considerable efforts to present defensible proof for the existance of God, as the creator of the world. for example, although while Avicenna has offered the theory of "extensional and conceptual unification", Aquinas put forward the theory of “Analogy” on the divine attributes, but anyway, among long disagreement in which some philosophers have gone to one extreme and some to another, they could demonstrate that the divine arena is free from any kind of multiplicity even the multiplicity of aspects. It should be mentioned that Avicenna’s theory is opposite to the well-know theory of “extensional unification and conceptual difference”; similarly, Aquinas’s theory is one of the three main viewpoints in this regard, which has left a great influence on the realm of theology and philosophy.Beside human beings innate inclinations to recognition of God, Monotheist philosophers and theologians have always attempted to find some demonstrative ways for understanding divine essence and attributes. Among them, Avicenna as a pioneer peripatetic philosopher in Muslim world and Thomas Aquinas as a prominent Christian theologian in medieval ages, in different ways have made considerable efforts to present defensible proof for the existance of God, as the creator of the world. for example, although while Avicenna has offered the theory of "extensional and conceptual unification", Aquinas put forward the theory of “Analogy” on the divine attributes, but anyway, among long disagreement in which some philosophers have gone to one extreme and some to another, they could demonstrate that the divine arena is free from any kind of multiplicity even the multiplicity of aspects. It should be mentioned that Avicenna’s theory is opposite to the well-know theory of “extensional unification and conceptual difference”; similarly, Aquinas’s theory is one of the three main viewpoints in this regard, which has left a great influence on the realm of theology and philosophy.https://jpht.ut.ac.ir/article_20591_2de8d3829c34f96ae608052ecd132895.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Comparative study of some of related issues to faith in Rumi and Kierkegaard’s points of viewComparative study of some of related issues to faith in Rumi and Kierkegaard’s points of view20592FASaeedRahimianMahboobehJabare-NaserooJournal ArticleStudy of the works of Rumi and Kierkegaard shows that both thinkers in some principles like faith and morality, faith and leap, and also in relation between Devil and faith, and destiny and faith, come to a common point. Both of them believe that human’s duty is to surrender to god’s will, and the devil is an obstacle against faith. They also put emphasize on the matter of leap in faith. Moreover, Rumi considers the realm of faith as including rational and non-rational subjects, but Kierkegaard considers these subjects not only non-rational, but also as ir-rational. Both of them believe that faith is dependant orthe invisible world, but its effects appear in this world.
In this article, we have tried to do a comparative study on common and similar beliefs and thoughts of these two thinkers with reference to their works.Study of the works of Rumi and Kierkegaard shows that both thinkers in some principles like faith and morality, faith and leap, and also in relation between Devil and faith, and destiny and faith, come to a common point. Both of them believe that human’s duty is to surrender to god’s will, and the devil is an obstacle against faith. They also put emphasize on the matter of leap in faith. Moreover, Rumi considers the realm of faith as including rational and non-rational subjects, but Kierkegaard considers these subjects not only non-rational, but also as ir-rational. Both of them believe that faith is dependant orthe invisible world, but its effects appear in this world.
In this article, we have tried to do a comparative study on common and similar beliefs and thoughts of these two thinkers with reference to their works.https://jpht.ut.ac.ir/article_20592_0ac04853f8058f61af1ca7630e786d22.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Philosophical and causal approach to non-descriptivity of GodPhilosophical and causal approach to non-descriptivity of God20593FAMojtabaElahianHamedPoor-rostamiJournal ArticleOne of the deep relations of Nahj-Al-Balaghah with Quran is the reasoning of the Quran verses in Alavi speech, i.e in Nahj-Al-Balaghah. Imam Ali (p.b.u.h) proceeds to reasoning of Quranic verses in his life and we are acquainted with these reasoning in some sections of this book.
Indeed, we can find in it some of the intellectual and rational answers to divine verses. One of them is intellectual reasoning about conception of the verse: "glory be to him, and highly exalted is He above what they ascribe" (cattle/ 100).
This article indeavors to indicate two proofs in indescribability of God’s essensce and its reasoning: logial-syllogistic proof; and rational-philosophical proof.One of the deep relations of Nahj-Al-Balaghah with Quran is the reasoning of the Quran verses in Alavi speech, i.e in Nahj-Al-Balaghah. Imam Ali (p.b.u.h) proceeds to reasoning of Quranic verses in his life and we are acquainted with these reasoning in some sections of this book.
Indeed, we can find in it some of the intellectual and rational answers to divine verses. One of them is intellectual reasoning about conception of the verse: "glory be to him, and highly exalted is He above what they ascribe" (cattle/ 100).
This article indeavors to indicate two proofs in indescribability of God’s essensce and its reasoning: logial-syllogistic proof; and rational-philosophical proof.https://jpht.ut.ac.ir/article_20593_92876ef2d2fb0dc247ca63781726025c.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Realistical approach to contingent being of human kind and its effectsRealistical approach to contingent being of human kind and its effects20594FASeyed AhmadMir-HoseiniJournal ArticleRealism and a true understanding of every issue is the prerequisite for success in thinking about that issue, and in investigating its consequences and boons. Human existential position can be investigated from different aspects: from the viewpoint of his need, dependence, and existential poverty, that would be the source of scientific, practical, and ethical consequence.
In this article, after presenting the meaning of existential poverty of human kind, it is intended to pay attention to some of these consequences. Considering the relationship between this kind of wisdom and theistic and theological viewpoint, this relationship has been deeply analyzed. Due to the fact that in extraordinary events and difficulties of life, a special attention is drawn to God, the question arises that what is the reason of this attention in special situations.
In addition to the investigation of some of the sources conducive to this attention and their interpretations, the above-mentioned question has also been answered.Realism and a true understanding of every issue is the prerequisite for success in thinking about that issue, and in investigating its consequences and boons. Human existential position can be investigated from different aspects: from the viewpoint of his need, dependence, and existential poverty, that would be the source of scientific, practical, and ethical consequence.
In this article, after presenting the meaning of existential poverty of human kind, it is intended to pay attention to some of these consequences. Considering the relationship between this kind of wisdom and theistic and theological viewpoint, this relationship has been deeply analyzed. Due to the fact that in extraordinary events and difficulties of life, a special attention is drawn to God, the question arises that what is the reason of this attention in special situations.
In addition to the investigation of some of the sources conducive to this attention and their interpretations, the above-mentioned question has also been answered.https://jpht.ut.ac.ir/article_20594_d1fd12bf7ac5abe8dd918703e2edf110.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Preliminary codification of philosophical bases of Islamic paradigm in Psychology: A new approachPreliminary codification of philosophical bases of Islamic paradigm in Psychology: A new approach20595FAAlirezaAgha-YousefiJournal ArticleIn this article, we will review former efforts that have been done to constitute “Islamic Psychology” and to clarify the position of our new paradigm in Islamic Psychology about “Science”. Then we will show that Islam has no basical challenge with science. According to our investigation, Islamic Psychology can accept and use scientific methodology, neverthless it can use Islamic philosophy bases. Islamic Psychology, in this view, specifies “humab being” as a being who has free will in the frame of temperament and, a mental organization with learned and inborn content. There is an optimistic approach to achieve fulfillment, and to know human being as an active target-oriented being.
This new approach in Islamic Psychology uses scientific explanations as a middle link of Cause- Effect and receives its values from Islamic ones and can be targeted to help beings to self-actulize their abilities consiously and live under Islamic values as a perfected and fulfilled stage of the life.In this article, we will review former efforts that have been done to constitute “Islamic Psychology” and to clarify the position of our new paradigm in Islamic Psychology about “Science”. Then we will show that Islam has no basical challenge with science. According to our investigation, Islamic Psychology can accept and use scientific methodology, neverthless it can use Islamic philosophy bases. Islamic Psychology, in this view, specifies “humab being” as a being who has free will in the frame of temperament and, a mental organization with learned and inborn content. There is an optimistic approach to achieve fulfillment, and to know human being as an active target-oriented being.
This new approach in Islamic Psychology uses scientific explanations as a middle link of Cause- Effect and receives its values from Islamic ones and can be targeted to help beings to self-actulize their abilities consiously and live under Islamic values as a perfected and fulfilled stage of the life.https://jpht.ut.ac.ir/article_20595_da652f1b9a11aa3b355627beaaf50d33.pdfUniversity of Tehran PressPhilosophy of Religion2008-70636220090723Paralogisms of pure reason in Kant’s viewParalogisms of pure reason in Kant’s view20596FASeyed MohammadHakkakJournal ArticleAccording to Kant, knowledge includes matter and form. Its matter comes form the sense, and the forms are drived from perception and understanding: In perception we have two intuitional categoties that called space and time, and in the stage of understanding 12 other categories. What we know in this process is phenomenon not nomenon (the thing in itself). However, our reason, by its nature, transcends from the realm of phenomenon, and constructs ideas, which are, in fact, illusions. Such an idea is the idea of the soul. Reason is intended by means of four paralogical demonstrations, proves four subjects about the soul: Substantiality, simplicity, identity, and its distinction from matter (the soul has certain existence but the matter has doubtful existence).
"I think" or "I", which according to Kant is an apriori and formal condition of knowledge, is the origin of all these paralogisms, and assums an objective thing or a subject of knowledge. Moreover, in the Fourth paralogism, Kant disagrees with idealism in its current meaning, by proposing the theory of transcendental idealism, and considers the ideas of the mind as external in a particular sense.According to Kant, knowledge includes matter and form. Its matter comes form the sense, and the forms are drived from perception and understanding: In perception we have two intuitional categoties that called space and time, and in the stage of understanding 12 other categories. What we know in this process is phenomenon not nomenon (the thing in itself). However, our reason, by its nature, transcends from the realm of phenomenon, and constructs ideas, which are, in fact, illusions. Such an idea is the idea of the soul. Reason is intended by means of four paralogical demonstrations, proves four subjects about the soul: Substantiality, simplicity, identity, and its distinction from matter (the soul has certain existence but the matter has doubtful existence).
"I think" or "I", which according to Kant is an apriori and formal condition of knowledge, is the origin of all these paralogisms, and assums an objective thing or a subject of knowledge. Moreover, in the Fourth paralogism, Kant disagrees with idealism in its current meaning, by proposing the theory of transcendental idealism, and considers the ideas of the mind as external in a particular sense.https://jpht.ut.ac.ir/article_20596_c9eca6cff4f25c6b73be4bfbd546b1d3.pdf