University of TehranPhilosophy of Religion2008-706313420161221Foundations of Human Dignity Based on Molla Sadra’s ViewpointFoundations of Human Dignity Based on Molla Sadra’s Viewpoint5535786111610.22059/jpht.2016.61116FAFattanehDortajPhD student, Univesity of Religions and Denominations, faculty memeber at the Kerman Bahonar UniversityMohammadMohammad RezaeeProfessor at Tehran University, Farabi CollegeJournal Article20161003Human dignity, based on the Sadra’s thought and according to his basis and philosophy, is actual and existential and not relative and conventional, and since existence is graded, so is dignity. Accordingly, human beings inherently possess dignity; that is, dignity is inherent in human creation, and is consistent and unchanging, given to man due to his certain characteristics such as intellect, wisdom, and the breath of spirit being granted to him. But man, in his ascending journey, could reach a broader and higher world and be connected to the divine wisdom and achieve the acquisitive dignity. Although, acquiring graded acquisitive dignity is also possible through the existence of existential attributes of perfection such as knowledge and wisdom, faith, virtue and intellection. Therefore, from Molla Sadra’s standpoint, human dignity is reciprocal: on one side man resides and on the other side the super-sensible world. And man is the only being that can travel from the sensible world to the super-sensible.Human dignity, based on the Sadra’s thought and according to his basis and philosophy, is actual and existential and not relative and conventional, and since existence is graded, so is dignity. Accordingly, human beings inherently possess dignity; that is, dignity is inherent in human creation, and is consistent and unchanging, given to man due to his certain characteristics such as intellect, wisdom, and the breath of spirit being granted to him. But man, in his ascending journey, could reach a broader and higher world and be connected to the divine wisdom and achieve the acquisitive dignity. Although, acquiring graded acquisitive dignity is also possible through the existence of existential attributes of perfection such as knowledge and wisdom, faith, virtue and intellection. Therefore, from Molla Sadra’s standpoint, human dignity is reciprocal: on one side man resides and on the other side the super-sensible world. And man is the only being that can travel from the sensible world to the super-sensible.https://jpht.ut.ac.ir/article_61116_04a3aeb6e77b9e6eec55c0aa412382f4.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221The Development of the New Theological Approaches and their CharacteristicsThe Development of the New Theological Approaches and their Characteristics5795946111710.22059/jpht.2016.61117FAYahyaKabirAssociated professor of University of Tehran, College of FarabiMohsenTaheri SahnehPH.D Candidate in Islamic Thought, University of Tehran, College of FarabiJournal Article20140118In this paper the developments in the contemporary theology ever since Schleiermacher, as the founder of the modern theology, and the new definitions of religion provided by the theologians of religion are being studeid. From the perspective of Schleiermacher, religion is not merely the moral imperatives, but is rather a mysterious and unfalsifiable experience, and that faith is distinct from reason. Karl Barth insisted that talking about God is not propositional, but rather an event or occasion. Reinhold Niebuhr, from the New Orthodoxical tradition, showed that reason and faith have two distinct and separate contexts. Some existentialists, like Rudolf Bultmann and Paul Tillich, tried to demythologize the Bible and to show that statements about God are all symbolic. What are dominant in the contemporary theology are the critical, hermeneutical, pluralistic, text-based, historical and non-dogmatic attitudes along with the denial of totalitarianism.In this paper the developments in the contemporary theology ever since Schleiermacher, as the founder of the modern theology, and the new definitions of religion provided by the theologians of religion are being studeid. From the perspective of Schleiermacher, religion is not merely the moral imperatives, but is rather a mysterious and unfalsifiable experience, and that faith is distinct from reason. Karl Barth insisted that talking about God is not propositional, but rather an event or occasion. Reinhold Niebuhr, from the New Orthodoxical tradition, showed that reason and faith have two distinct and separate contexts. Some existentialists, like Rudolf Bultmann and Paul Tillich, tried to demythologize the Bible and to show that statements about God are all symbolic. What are dominant in the contemporary theology are the critical, hermeneutical, pluralistic, text-based, historical and non-dogmatic attitudes along with the denial of totalitarianism.https://jpht.ut.ac.ir/article_61117_1f6d670cf8d5bd581019b6a6637fe357.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221Qadi Abdul-Jabbar and Swinburne on Miracle: A Comparative Survey of Principles and MethodsQadi Abdul-Jabbar and Swinburne on Miracle: A Comparative Survey of Principles and Methods5956116111810.22059/jpht.2016.61118FAAbbasDehghaninejadDepartment of Islamic Philosophy, Bandar Abbas Branch, Islamic Azad University, Bandar Abbas, IranMohammadSaeedimehrDepartment of Islamic Philosophy, Tarbiat Modares UniversityJournal Article20141103In this paper more than comparing the views of Qadi Abdul-Jabbar and Swinburne on different issues about miracles, we try to show the similarity between presuppositions and methods that they use in debating about miracles. We think that similar presuppositions and methods will lead to the same views. We try to show these similarities in tree sections: presuppositions, methods and attitudes. In “presuppositions” section we show that both thinkers have deep similarities in epistemology, semantics and religious concepts. In “attitude” section we express that both of them are moderate rationalists, and eventually in “methods” section, we state that Abdul-Jabbar and Swinburne use some methods like allegory, division and reproduction of arguments.In this paper more than comparing the views of Qadi Abdul-Jabbar and Swinburne on different issues about miracles, we try to show the similarity between presuppositions and methods that they use in debating about miracles. We think that similar presuppositions and methods will lead to the same views. We try to show these similarities in tree sections: presuppositions, methods and attitudes. In “presuppositions” section we show that both thinkers have deep similarities in epistemology, semantics and religious concepts. In “attitude” section we express that both of them are moderate rationalists, and eventually in “methods” section, we state that Abdul-Jabbar and Swinburne use some methods like allegory, division and reproduction of arguments.https://jpht.ut.ac.ir/article_61118_d8f61320b3b227499930295bfe32dc08.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221Axiomatic Atheism in Alain Badiou’s ThoughtAxiomatic Atheism in Alain Badiou’s Thought6136386111910.22059/jpht.2016.61119FAAhmad AliHeydariAssociated professor, Department of Philosophy, Allameh Tabtaba’i University, IranAliHatamianMA Student in Philosophy of Religion, Allameh Tabtaba’i University, IranJournal Article20150311Alain Badiou is one of the leading contemporary thinkers whose ideas in philosophy have seriously influenced theological discourses. His thought mainly relies on two pillars, ontology and theory of the event. Based on these ideas, he tries to remove religious/spiritual elements of the contemporary thought. With his novel mathematical ontology of multiple, he tries to categorize and criticize all theological discourses, especially what relates to God, and to block the return of religious thought. He uses mathematics as the ontology of the death of God, which in this text is called ‘Axiomatic Atheism’. Analyzing this title, we first describe the main principles of his ontology, especially what relates to the death of god. Then we examine these principles and his proposed model to show some possible criticism about his atheistic thought.Alain Badiou is one of the leading contemporary thinkers whose ideas in philosophy have seriously influenced theological discourses. His thought mainly relies on two pillars, ontology and theory of the event. Based on these ideas, he tries to remove religious/spiritual elements of the contemporary thought. With his novel mathematical ontology of multiple, he tries to categorize and criticize all theological discourses, especially what relates to God, and to block the return of religious thought. He uses mathematics as the ontology of the death of God, which in this text is called ‘Axiomatic Atheism’. Analyzing this title, we first describe the main principles of his ontology, especially what relates to the death of god. Then we examine these principles and his proposed model to show some possible criticism about his atheistic thought.https://jpht.ut.ac.ir/article_61119_b4e717bf35edbdbb9d011ef244d74822.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221The Efficient System, the Most Outstanding Characteristic of Molla Sadra’s Bodily ResurrectionThe Efficient System, the Most Outstanding Characteristic of Molla Sadra’s Bodily Resurrection6396586112010.22059/jpht.2016.61120FASeyyed MohammadMirbagheriM.A. Graduate, University of TehranGhasemaliKouchnaniAssociated Prof, University of TehranJournal Article20160406Based on some important factors such as abstraction of imagination and also the power of the soul in creating external imagery, Molla Sadra utters his claim about the bodily resurrection and the creation of this other-worldly body by soul. He also clarifies the process of such a creation and the qualities of this other-worldly body. Examining and understanding the system ruling over this world and the hereafter, leads us to the point that in this world causality needs both the efficient cause as well as the material cause in order to function, whereas in the hereafter the causality works just through the subjective cause. Based on this fact, the soul in the hereafter creates whatever it wants, including its own resurrected body. In this world, the soul is able to create imagery by modifying the external perceived data. If this soul manages to reach the complete refinement, it will be able to create these imageries in this world, exactly like what prophets did, including miracles. Also those who go to the Heaven have this ability to create whatever prophets made as miracles in this world – based on the efficient system in the hereafter – performing them there based on the divine allowance. Moreover, since the soul is nonmaterial and every nonmaterial thing is the cause to its own subsection, therefore the soul can have all the sections under its dominance, based on causality, and such create imagery. This kind of imagery creation in the hereafter is needless of material causes and is just dependent on the efficient cause. As a result, the dominant system in the hereafter is called the efficient system.Based on some important factors such as abstraction of imagination and also the power of the soul in creating external imagery, Molla Sadra utters his claim about the bodily resurrection and the creation of this other-worldly body by soul. He also clarifies the process of such a creation and the qualities of this other-worldly body. Examining and understanding the system ruling over this world and the hereafter, leads us to the point that in this world causality needs both the efficient cause as well as the material cause in order to function, whereas in the hereafter the causality works just through the subjective cause. Based on this fact, the soul in the hereafter creates whatever it wants, including its own resurrected body. In this world, the soul is able to create imagery by modifying the external perceived data. If this soul manages to reach the complete refinement, it will be able to create these imageries in this world, exactly like what prophets did, including miracles. Also those who go to the Heaven have this ability to create whatever prophets made as miracles in this world – based on the efficient system in the hereafter – performing them there based on the divine allowance. Moreover, since the soul is nonmaterial and every nonmaterial thing is the cause to its own subsection, therefore the soul can have all the sections under its dominance, based on causality, and such create imagery. This kind of imagery creation in the hereafter is needless of material causes and is just dependent on the efficient cause. As a result, the dominant system in the hereafter is called the efficient system.https://jpht.ut.ac.ir/article_61120_df9c7047ece42e47f52f5e6ce1ae626e.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221Foundations of the Historicity of the Holy Qur’an and the Analysis of Its Revelationological PrinciplesFoundations of the Historicity of the Holy Qur’an and the Analysis of Its Revelationological Principles6596806112110.22059/jpht.2016.61121FAMohammadArabsahehiFaculty member at "Islamic Research institute for Culture and Thought" (IICT)Journal Article20160705The relationship between the objective realities during the time of the revelation of the Qur’an, and the impressionability or non-impressionability of the revelation by those realities are of the most important issues that raised many doubts and debates in the recent century. Undoubtedly, accepting the impressionability of the Holy Qur’an from the realities of the time could be considered as one of the fundamentals of the theory of historicity; the theory that would lead to the possibility of criticizing and denying the Holy Qur’an and considering a human origin for it or some of its teachings. It may also raise questions about the only undistorted heavenly book. In this article, after referring to the other foundations of the historicity of the Holy Qur’an, its revelationological principles are discussed and criticized; then the position held by the author is introduced, speculating on the relationship between the Holy Qur’an and the objective realities during the time of the revelation.The relationship between the objective realities during the time of the revelation of the Qur’an, and the impressionability or non-impressionability of the revelation by those realities are of the most important issues that raised many doubts and debates in the recent century. Undoubtedly, accepting the impressionability of the Holy Qur’an from the realities of the time could be considered as one of the fundamentals of the theory of historicity; the theory that would lead to the possibility of criticizing and denying the Holy Qur’an and considering a human origin for it or some of its teachings. It may also raise questions about the only undistorted heavenly book. In this article, after referring to the other foundations of the historicity of the Holy Qur’an, its revelationological principles are discussed and criticized; then the position held by the author is introduced, speculating on the relationship between the Holy Qur’an and the objective realities during the time of the revelation.https://jpht.ut.ac.ir/article_61121_190ee98581e8b0347fb7246638889f3a.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221Evaluating the Efficiency of Non-literally Interpreting the Quranic versesEvaluating the Efficiency of Non-literally Interpreting the Quranic verses6816966112210.22059/jpht.2016.61122FARoohollahNajafiAssistant Professor At Kharazmi UniversityJournal Article20140619When the literal meaning of the Qur’anic verses are incompatible with meta-qur’anic sources, the faithful reader of the Qur’an goes beyond the literal meaning to the non-literal one. The opposing ideas to the literal meaning of the verses come from the philosophical, historical or scientific sources. This paper, aside from explaining the nature and procedure of how the transition from the literlal meaning to the non-literal one works, discusses about the legitimacy or illegitimacy of this procedure. In addition, it is shown that the non-literal interpretation is not always and everywhere efficable and valid, and faces limitations and difficulties. The most important challenge of applying the non-literal interpretation is when this meaning is not actually meant by the author at the time of the Qur’anic revelation. In fact, the non-litral interpretation is based on the new scientific discoveries and at the time of revelation of the Qur’an, there was no reason to mean anything but what was literally meant. In addition, in discussions with disbelievers of the Qur’an, resorting to the non-literal interpretion is of no avail, for they don’t regard the Qur’an as infallible – which was the reason to fo go beyond the literal interpretation of the Qur’an, in the first place.When the literal meaning of the Qur’anic verses are incompatible with meta-qur’anic sources, the faithful reader of the Qur’an goes beyond the literal meaning to the non-literal one. The opposing ideas to the literal meaning of the verses come from the philosophical, historical or scientific sources. This paper, aside from explaining the nature and procedure of how the transition from the literlal meaning to the non-literal one works, discusses about the legitimacy or illegitimacy of this procedure. In addition, it is shown that the non-literal interpretation is not always and everywhere efficable and valid, and faces limitations and difficulties. The most important challenge of applying the non-literal interpretation is when this meaning is not actually meant by the author at the time of the Qur’anic revelation. In fact, the non-litral interpretation is based on the new scientific discoveries and at the time of revelation of the Qur’an, there was no reason to mean anything but what was literally meant. In addition, in discussions with disbelievers of the Qur’an, resorting to the non-literal interpretion is of no avail, for they don’t regard the Qur’an as infallible – which was the reason to fo go beyond the literal interpretation of the Qur’an, in the first place.https://jpht.ut.ac.ir/article_61122_27f546b9a62a1a5c0bd7e0393599b88f.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221An Anlysis of the Possiblity of the Divine Attributes and the Will to Believe, Based on Paul Tillich’s ViewsAn Anlysis of the Possiblity of the Divine Attributes and the Will to Believe, Based on Paul Tillich’s Views6977156112310.22059/jpht.2016.61123FASeyed MojtabaMirdamadiAssistant professor of the University of TehranJournal Article20140615There is no doubt that the belief in God is a state of heart that provides safety for the believer and stands above all the minor beliefs of man, as well as granting happiness; but to provide the characteristics of the object of faith, i.e. the divine attributes, is necessary in discussing one of the most basic issues in the Islamic and Christian theologies. In this context, the Christian existentialist theologian Paul Tillich, in a very complex and ambiguous way, difines God and his attributes and presents faith with characteristics such as: ultimare and the unconditional concern, and the ultimate concern of human life and action, as well as the conscious act and the subject of freedom. Although he is one of the modertare fedeists, but his definition of faith, based on the aforementioned characteristics, is paradoxical. This aiticle seeks to prove two issues: First, the absolute and infinite nature of God does not mean that there is no real and actual attributes to God. And second, faith, in all its stages, is an act of will and freedom.There is no doubt that the belief in God is a state of heart that provides safety for the believer and stands above all the minor beliefs of man, as well as granting happiness; but to provide the characteristics of the object of faith, i.e. the divine attributes, is necessary in discussing one of the most basic issues in the Islamic and Christian theologies. In this context, the Christian existentialist theologian Paul Tillich, in a very complex and ambiguous way, difines God and his attributes and presents faith with characteristics such as: ultimare and the unconditional concern, and the ultimate concern of human life and action, as well as the conscious act and the subject of freedom. Although he is one of the modertare fedeists, but his definition of faith, based on the aforementioned characteristics, is paradoxical. This aiticle seeks to prove two issues: First, the absolute and infinite nature of God does not mean that there is no real and actual attributes to God. And second, faith, in all its stages, is an act of will and freedom.https://jpht.ut.ac.ir/article_61123_b849b1d4e7d507be75b0152327c0269f.pdfUniversity of TehranPhilosophy of Religion2008-706313420161221The Plotinus’ Abstraction TheologyThe Plotinus’ Abstraction Theology7177376112410.22059/jpht.2016.61124FAAsadollahHeydarpour KiaeiProfessor of Western philosophyJournal Article20150915The article presents an explanation and analysis of Plotinus’ abstraction theology. In his theology he tries to get some knowledge of God, however negative. “Negative” here means neither pure negation, nor privation but it is rather based on abstraction, which purifies and abstracts a concept to the extent of gaining precise and real meaning. Accordingly, this method of theolog is rather rational abstraction which deletes the additional qualities of the One in order to arrive rationally to the pure unity of the One. In this manner, based on Plotinus’ viewpoint, we say what the One is not, and not what it is. Speculatively speaking, two subjects could be regarded for the abstraction theology: first, the critical negation of all the positive affirmations of God. And second, the critical negation of our negations that never cease. In this theology, we have no knowledge or conception of the One; we only know about that, which comes from it. Then, we do not speak of the One, but we speak about it.The article presents an explanation and analysis of Plotinus’ abstraction theology. In his theology he tries to get some knowledge of God, however negative. “Negative” here means neither pure negation, nor privation but it is rather based on abstraction, which purifies and abstracts a concept to the extent of gaining precise and real meaning. Accordingly, this method of theolog is rather rational abstraction which deletes the additional qualities of the One in order to arrive rationally to the pure unity of the One. In this manner, based on Plotinus’ viewpoint, we say what the One is not, and not what it is. Speculatively speaking, two subjects could be regarded for the abstraction theology: first, the critical negation of all the positive affirmations of God. And second, the critical negation of our negations that never cease. In this theology, we have no knowledge or conception of the One; we only know about that, which comes from it. Then, we do not speak of the One, but we speak about it.https://jpht.ut.ac.ir/article_61124_a24342a3c73a601fa2da797a566f3563.pdf