University of Tehran PressPhilosophy of Religion2008-706312320150923The transition from ethics to religion in German idealismThe transition from ethics to religion in German idealism4414605634810.22059/jpht.2015.56348FAMohamad AliDibajiAssistant Prpfessor of department of Philosophy,Tehran UniversityNaderSamimiMaster of Philosophy at Tehran UniversityJournal Article20150524The relationship between ethics and religion, which can be an issue in all the history of philosophy and philosophy in all systems studied. But the discussion of Kant practical reason and its separation as a theoretical sense and Followed by discussion of metaphysical and theological ethics and religion to the realm of practical reason bring about other effects found. Although Kant denies all arguments prove the existence of God, knows morality implies a belief in God. After Kant, German scholars believe ideas try eliminate the gap between practical reason and theoretical reason and they presented new steps with regard to the achievements of Kant. This process has investigated to Hegel Significantly. Hegel as the most prominent German idea posed absolute belief against in the separation of subject and object. According to Hegel, religion can also be considered in the field of knowledge and attributes of God is unknowable theoretical. Thus, for Hegel, Kant's moral argument does not need the one hand and on the other hand Kant's principles come to God through practical reason seems impossible in the realm of ethics. <br /> <br /> The relationship between ethics and religion, which can be an issue in all the history of philosophy and philosophy in all systems studied. But the discussion of Kant practical reason and its separation as a theoretical sense and Followed by discussion of metaphysical and theological ethics and religion to the realm of practical reason bring about other effects found. Although Kant denies all arguments prove the existence of God, knows morality implies a belief in God. After Kant, German scholars believe ideas try eliminate the gap between practical reason and theoretical reason and they presented new steps with regard to the achievements of Kant. This process has investigated to Hegel Significantly. Hegel as the most prominent German idea posed absolute belief against in the separation of subject and object. According to Hegel, religion can also be considered in the field of knowledge and attributes of God is unknowable theoretical. Thus, for Hegel, Kant's moral argument does not need the one hand and on the other hand Kant's principles come to God through practical reason seems impossible in the realm of ethics. <br /> <br /> https://jpht.ut.ac.ir/article_56348_a6ae342166b8130f834857be51a48441.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923Impact of Grades of Existence in Appreciation of Divine Attributes as from the MullaSadra perspective"Impact of Grades of Existence in Appreciation of Divine Attributes as from the MullaSadra perspective"4614825635210.22059/jpht.2015.56352FAMohammad-HosseinVafaiyanPhD. Candidate, Islamic philosoph Associate professor, philosophy of religionAmir-AbbasAlizamaniAssociate professor, philosophy of religion Department, Tehran universityJournal Article20150614Recognition of divine attributes and the interpretations thereof are represented in the context of diversified thoughts. Sadr-ol-Mote'allehin grounded his thoughts on the idea of existential gradation, whose reality casts doubts on grades of existence. The present study in intended to present a new analysis on semanticity of divine attributes based on appreciation of the reality of the attributes and the manner they are spread out using a descriptive-analytic approach.
Embracing the categorization and denomination of existential stages by theosophists, Sadr-ol-Mote'allehin explains existential orders in three stages: essence, first determinacy, and second determinacy. The stage of essence is vacuity of all attributes and impossibility of speaking about God. First determinacy is the reference of attributes of incomparability, and second determinacy that of attributes of similarity. Nature or permanent selfsame are appearance of divine attributes, which are the general meaning of existence in the universe. Appreciation and recognition of divine attributes by human being is achieved only through acknowledgement of such permanent selfsame, which, as suggested by Sadr-ol-Mote'allehin, is the subject of general particles.
<strong> </strong>Recognition of divine attributes and the interpretations thereof are represented in the context of diversified thoughts. Sadr-ol-Mote'allehin grounded his thoughts on the idea of existential gradation, whose reality casts doubts on grades of existence. The present study in intended to present a new analysis on semanticity of divine attributes based on appreciation of the reality of the attributes and the manner they are spread out using a descriptive-analytic approach.
Embracing the categorization and denomination of existential stages by theosophists, Sadr-ol-Mote'allehin explains existential orders in three stages: essence, first determinacy, and second determinacy. The stage of essence is vacuity of all attributes and impossibility of speaking about God. First determinacy is the reference of attributes of incomparability, and second determinacy that of attributes of similarity. Nature or permanent selfsame are appearance of divine attributes, which are the general meaning of existence in the universe. Appreciation and recognition of divine attributes by human being is achieved only through acknowledgement of such permanent selfsame, which, as suggested by Sadr-ol-Mote'allehin, is the subject of general particles.
<strong> </strong>https://jpht.ut.ac.ir/article_56352_5df16f3bf809e8296140b484f12cbe18.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923Intellectual Virtues (by Focusing On Epistemic Function
Of Religius Belief Acquiring AbilityIntellectual Virtues (by Focusing On Epistemic Function
Of Religius Belief Acquiring Ability4835145635510.22059/jpht.2015.56355FAAkramAskarzade MazraeSeyyed AliAlamolhodaJalalPaykaniJournal Article20150627Comparison of Mula Sadra’s epistemology theory and virtual epistemology theories of Zagzebski and Platinga infers that the former’s theory can be categorized as a virtual epistemology. Platinga believes in virtue of forming faculties and Zagzebski believes in function of intellectual power in forming episteme. In fact, both of them believe is some aspects of the elements effective in formation and development of belief so that none of the theories are free of objection. Mula Sadra, on the other hand, believes in virtue of belief forming faculties, effect of moral faculties function on intellectual faculties, and their interactive function in forming belief and truth conductivity process. Plantinga argues that only belief forming faculties may form beliefs, while Zagzebski and Mula Sadra argue that moral faculties prepare the ground form formation of true beliefs and that belief formation is an attribute of belief forming faculties. In addition to belief forming and ground preparing faculties, Mula Sadra proposes reliability and truth conductivity processes of revelation and inspiration as two other processes that form reliable and true beliefs. <br /><strong> </strong> <br /> <br /><strong> </strong>Comparison of Mula Sadra’s epistemology theory and virtual epistemology theories of Zagzebski and Platinga infers that the former’s theory can be categorized as a virtual epistemology. Platinga believes in virtue of forming faculties and Zagzebski believes in function of intellectual power in forming episteme. In fact, both of them believe is some aspects of the elements effective in formation and development of belief so that none of the theories are free of objection. Mula Sadra, on the other hand, believes in virtue of belief forming faculties, effect of moral faculties function on intellectual faculties, and their interactive function in forming belief and truth conductivity process. Plantinga argues that only belief forming faculties may form beliefs, while Zagzebski and Mula Sadra argue that moral faculties prepare the ground form formation of true beliefs and that belief formation is an attribute of belief forming faculties. In addition to belief forming and ground preparing faculties, Mula Sadra proposes reliability and truth conductivity processes of revelation and inspiration as two other processes that form reliable and true beliefs. <br /><strong> </strong> <br /> <br /><strong> </strong>https://jpht.ut.ac.ir/article_56355_c29b93a937902fc5356deb2de38e4445.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923The main obstacles of realization of Religious State in Imam Ali's EraThe main obstacles of realization of Religious State in Imam Ali's Era5155445635610.22059/jpht.2015.56356FAHasanMehrniaAssistant professor of philosophy department, Tehran University0000-0001-8066-1455Journal Article20150114In this comparative study we are going to examine Antimonies tragedy and its content with Imam Alie's period and his leadership in Islamic society.
Antigone is a fearless and brave daughter who stand against King Kereon, the Lord of Tebs and insist on realization of heaven and god's commands. she buried alive in a cave for this reason but never accept to abandoned from her Ideals.
unfortunately in the period of Imam Ali's Leadership in Iraq, such sponsors and supporters were rarely found. so In this cases, how can we expect to achieve a theocracy?
<strong> </strong>In this comparative study we are going to examine Antimonies tragedy and its content with Imam Alie's period and his leadership in Islamic society.
Antigone is a fearless and brave daughter who stand against King Kereon, the Lord of Tebs and insist on realization of heaven and god's commands. she buried alive in a cave for this reason but never accept to abandoned from her Ideals.
unfortunately in the period of Imam Ali's Leadership in Iraq, such sponsors and supporters were rarely found. so In this cases, how can we expect to achieve a theocracy?
<strong> </strong>https://jpht.ut.ac.ir/article_56356_d58b6275e1903b9bd88e6a7c7d6c0156.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923The Conceptual Intricacy of TolerationThe Conceptual Intricacy of Toleration5455665636010.22059/jpht.2015.56360FAMohammadRezaRajabiAssistant Professor, Farabi Campus,University of Tehran,IranMohammadNasiriAssistant Professor, Faculty of Doctrines and Islamic ThoughtJournal Article20140729
چکیده [English]
The Conceptual Intricacy of Toleration<br /> Mohammad reza rajabi1* Mohammad naseri2<br /> 1. Assistant Professor, Farabi Campus,University of Tehran,Iran.
2. Assistant Professor, Faculty of Doctrines and Islamic Thought.
(Date of Receipt:29 July 2015 ; Date of Acceptance:3 October 2015)
<br /> Abstract<br /> Toleration is a key virtue in most religions and cultures which has received increasing attention from researchers in the past one hundred years. Despite massive efforts to clarify its conceptual meaning, it seems that no satisfactory result has obtained yet. Application of this term in different methodologies, views, schools of thought, and approaches by different people as well as its use in different scientific fields such as philosophy, ethics, religion, social sciences, politics, psychology, and history on one hand and its imprecise and indiscriminate application in the linguistics domain in the form of equivocation and content participation on the other hand have brought about ambiguity in its meaning and transmission, in a way that some have suggested that the term is paradoxical. Nonetheless, as a major concept, toleration presents a spectrum of methods of behaving against the opposite thoughts. It starts from endurance and leads to permissivism in the mystic knowledge domain. In other words, the relationship between toleration and permissivism is that of general to specific rather than equality or distinction. The religious outcomes of this study include the conceptual clarification of the two foregoing terms and familiarity with the conditions and problems that exist in them in the traditional and modern paradigms. Moreover, the study will set the grounds for classification and categorization of the toleration-oriented and permissivism-oriented teachings in the Islamic mysticism .
چکیده [English]
The Conceptual Intricacy of Toleration<br /> Mohammad reza rajabi1* Mohammad naseri2<br /> 1. Assistant Professor, Farabi Campus,University of Tehran,Iran.
2. Assistant Professor, Faculty of Doctrines and Islamic Thought.
(Date of Receipt:29 July 2015 ; Date of Acceptance:3 October 2015)
<br /> Abstract<br /> Toleration is a key virtue in most religions and cultures which has received increasing attention from researchers in the past one hundred years. Despite massive efforts to clarify its conceptual meaning, it seems that no satisfactory result has obtained yet. Application of this term in different methodologies, views, schools of thought, and approaches by different people as well as its use in different scientific fields such as philosophy, ethics, religion, social sciences, politics, psychology, and history on one hand and its imprecise and indiscriminate application in the linguistics domain in the form of equivocation and content participation on the other hand have brought about ambiguity in its meaning and transmission, in a way that some have suggested that the term is paradoxical. Nonetheless, as a major concept, toleration presents a spectrum of methods of behaving against the opposite thoughts. It starts from endurance and leads to permissivism in the mystic knowledge domain. In other words, the relationship between toleration and permissivism is that of general to specific rather than equality or distinction. The religious outcomes of this study include the conceptual clarification of the two foregoing terms and familiarity with the conditions and problems that exist in them in the traditional and modern paradigms. Moreover, the study will set the grounds for classification and categorization of the toleration-oriented and permissivism-oriented teachings in the Islamic mysticism .https://jpht.ut.ac.ir/article_56360_3856c4022e58cc77a38a77db1c7beac2.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923God, Impassibility And Suffering : The Doctrine Of Divine Impassibility ReviewGod, Impassibility And Suffering : The Doctrine Of Divine Impassibility Review5675925636210.22059/jpht.2015.56362FAMeysamMolaei.MA Philosophy of Religion from Tehran University (Campus Farabi)NaderShokrollahiAssistant Professor of Kharazmi UniversityOmolbaninTaati JalisePhD student of Qom UniversityJournal Article20150824In this essay, we have addressed the question, "Is it possible that God could not affected by all of beings, particularly human beings through evils in the world?" It seems that the Positive answer to this question involves a conflict between the moral integrity and absolute knowledge of God with his ineffectiveness. In such cases, the knowledge of God interprets as understanding of human beings' states namely suffering by evils. Therefore how it is possible that God who does not affected by suffers apprehends human being's suffering at the same time? In one hand the moral perfection of God implied love to his creatures and lovemaking requires harmonious relations between the lover and the beloved leads. So how can we accept that her lover, the man is in pain but I love the pain, no sorrow to not start?
But those who believe that God does not affected by any things posed some drawbacks on the basis of supposition of God's effectiveness including the effectiveness of God encounters with two problems: first effectiveness is incompatible with non-changeability, second reduced God's happiness. In response to first drawbacks we can appeal to prior knowledge of God, to second we need to propose an explanation according to which the object of divine happiness is to God's Essence is along with all its perfections. In other words there is no imperfection in Divine Essence caused by another one's sorrow. All in all there is no reducing in God's happiness.
<strong> </strong>In this essay, we have addressed the question, "Is it possible that God could not affected by all of beings, particularly human beings through evils in the world?" It seems that the Positive answer to this question involves a conflict between the moral integrity and absolute knowledge of God with his ineffectiveness. In such cases, the knowledge of God interprets as understanding of human beings' states namely suffering by evils. Therefore how it is possible that God who does not affected by suffers apprehends human being's suffering at the same time? In one hand the moral perfection of God implied love to his creatures and lovemaking requires harmonious relations between the lover and the beloved leads. So how can we accept that her lover, the man is in pain but I love the pain, no sorrow to not start?
But those who believe that God does not affected by any things posed some drawbacks on the basis of supposition of God's effectiveness including the effectiveness of God encounters with two problems: first effectiveness is incompatible with non-changeability, second reduced God's happiness. In response to first drawbacks we can appeal to prior knowledge of God, to second we need to propose an explanation according to which the object of divine happiness is to God's Essence is along with all its perfections. In other words there is no imperfection in Divine Essence caused by another one's sorrow. All in all there is no reducing in God's happiness.
<strong> </strong>https://jpht.ut.ac.ir/article_56362_776fa350ec820001ca64171a1f6ac059.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923Foundamental Evolutions of the Concept of “Infinite Essence”Foundamental Evolutions of the Concept of “Infinite Essence”5936225636310.22059/jpht.2015.56363FAHosseinSaberi VarzanehPHD.univercity of TehranJournal Article20150919The concept of “infinite essence” that is both philosophically and theologically important, has passed many different evolutions in western history of thought. Presocratics has evaluated it in two different ways. Anaximender and melissus agree that the principle substance is infinite and divine, but neither absolutly transcendent nor anthropomorphic. The infinite is the fusis in its substantial aspect. In another hand, many ancient Greek philosophers specially Plato and Aristotle think that the perfect thing can not be infinite, because in their point of view, the infinite is indetermind both ontologically and epistemologically, so not existant. But Philo in effect of jewish Bible and tradition, set the infinity and perfection together as attributes of God, and Christian theologists in agreement with him, considered God as infinite and transcendent being who is beyond of nature and psychologically person. In last ages of mediavel period some Christians changed their view in respect of transcendence and considered God as immanent but yet person. By the outset of new age, Descartes accepted the idea of infinite, transcendent and personal God and considered that perfection and infinity can be taken together as attributes of divine being.
The concept of “infinite essence” that is both philosophically and theologically important, has passed many different evolutions in western history of thought. Presocratics has evaluated it in two different ways. Anaximender and melissus agree that the principle substance is infinite and divine, but neither absolutly transcendent nor anthropomorphic. The infinite is the fusis in its substantial aspect. In another hand, many ancient Greek philosophers specially Plato and Aristotle think that the perfect thing can not be infinite, because in their point of view, the infinite is indetermind both ontologically and epistemologically, so not existant. But Philo in effect of jewish Bible and tradition, set the infinity and perfection together as attributes of God, and Christian theologists in agreement with him, considered God as infinite and transcendent being who is beyond of nature and psychologically person. In last ages of mediavel period some Christians changed their view in respect of transcendence and considered God as immanent but yet person. By the outset of new age, Descartes accepted the idea of infinite, transcendent and personal God and considered that perfection and infinity can be taken together as attributes of divine being.
https://jpht.ut.ac.ir/article_56363_1f3af74efd7b53ae34e18157f43d8072.pdfUniversity of Tehran PressPhilosophy of Religion2008-706312320150923Impact of Non-Epistemic Elements on Knowledge in Zagzebski’s ViewImpact of Non-Epistemic Elements on Knowledge in Zagzebski’s View6236525636410.22059/jpht.2015.56364FAGholam HosseinJavadpoorResearcher in fiqh and usoolinhawzeh Elmiyye of Qom& Ph.D in philosophy of religion and neo-theological problems from Qom University.Journal Article20151005Knowledge is one of the most important accomplishments of human being in confrontation with phenomena and facts whichhe acquires through his cognitive faculties. Throughout the history of philosophy, there was always this confusion that whether or not beliefs are influenced by his non-epistemic areas and external elements, and if so, is it epistemically acceptable or the agent should avoid these effects. Zagzebski, one of the modern epistemologists, who is known often with the theory of “virtue epistemology”, in process of explanation of her theory, speaksof non-epistemic elements as the foundations of knowledge.Feelings and emotions, virtues and vices, human will and social backgrounds are some most important elements, which she mentions and constructs her theory on them. This article analyzes these elements and process of their impacts on knowledge formation.
Knowledge is one of the most important accomplishments of human being in confrontation with phenomena and facts whichhe acquires through his cognitive faculties. Throughout the history of philosophy, there was always this confusion that whether or not beliefs are influenced by his non-epistemic areas and external elements, and if so, is it epistemically acceptable or the agent should avoid these effects. Zagzebski, one of the modern epistemologists, who is known often with the theory of “virtue epistemology”, in process of explanation of her theory, speaksof non-epistemic elements as the foundations of knowledge.Feelings and emotions, virtues and vices, human will and social backgrounds are some most important elements, which she mentions and constructs her theory on them. This article analyzes these elements and process of their impacts on knowledge formation.
https://jpht.ut.ac.ir/article_56364_d870a47e7da9cc200b9c72c6bbe1c927.pdf