A Critical Study of Feuerbach and Karl Marx on the Causes of Human Self-Alienation
Seyyed Abedin
Bozorgi
Associate professor at Ahl Al-Bayt International University
author
text
article
2018
per
Feuerbach and Karl Marx are known among leftist Hegelians and materialist philosophers that studied self-alienation and its causes after Hegel. Feuerbach believes that human being, projecting his/her perfections, has made God and religion and, submitting before Him, has been self-alienated. And Karl Marx has attributed self-alienation to private ownership at first and then to religion. As viewed by the philosophers, human being may be rescued from self-alienation only in the case of leaving religion. As viewed in the paper, however, the philosophers` material vision on the universe may be regarded as their main obstacle to view correctly, their view is exposed to various objections in two fields of theory and content and finally what called by them as alienation may be counted as an agent of self-awareness and self-perceiving.
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
7
30
https://pwq.bou.ac.ir/article_65407_e0bf9b2f4128e70d1cd153582ba829eb.pdf
dx.doi.org/10.22081/pwq.2018.65407
Three Approaches in philosophy of religion
Morteza
Rezayi
Assistant professor at Imam Khomeini Education and Research Institute
author
text
article
2018
per
Philosophical study is of the same historical background as that of philosophy itself; the field of philosophy of religion, however, and works compiled on that are new and belong to the modern age and it is a dynamic field of study today. Though the field is not limited to a special philosophy or religion, it has appeared and flourished in Christian space and mainly influenced by it; moreover, philosophy of religion is based upon present Western philosophies, particularly on analytic philosophy. It is, therefore, a necessary case for an Islamic philosophy of religion to appear, make particularities of Islam and Islamic philosophy clear, show superiority of Islam and Islamic philosophy and prepare the ground for answering objections. In any case, the question of the study runs as: what may be regarded as the most considerable approaches, including those presented and those may be supposed both?
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
31
56
https://pwq.bou.ac.ir/article_65408_6f02bef725736b4128532937ea0ac50e.pdf
dx.doi.org/10.22081/pwq.2018.65408
Ayatollah Mesbah Yazdi`s View on the Nature of Islamic Humanities
Asgari
Solaymani Amiri
Associate professor at Imam Khomeini Education and Research Institute
author
Asiyah
Ganjkhani
AM of Baqir al-Olum University
author
text
article
2018
per
Islamic humanities have been viewed in various approaches. For Allamah Mesbah, knowledge consists in discovering the real and Islam is the unique Divine right religion that introduces the ways of happiness and misery in the fields of values and beliefs. Religious science, being related to human happiness and misery in the two fields, therefore, would be the one of certainty that is extracted from religious sources with a valid methodology. Though there may be found different problems in the fields of such sciences as natural sciences, medicine and …, regarding the function of religion as preparing the ground for human happiness, religious science must be defined with this consideration. Such being the case, we may not consider any scientific and valid statement as religious. Religion is not of such a duty as discovering causative relations phenomena; necessary function of religion lies in knowing and explaining the things effective in human happiness and misery. As stated, human optional actions are of high importance in the ground. On this basis, humanities should be regarded as those studying human optional and knowledgeable actions with their rules, effect and consequences as is seen in the cases of ethics and laws. And finally, regarding Allamah`s thought on the high and unique status of humanities in human thought and style of life, islamization of sciences would be established in the area of Islamic humanities.
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
57
78
https://pwq.bou.ac.ir/article_65409_716ed49ec8e929f77ecf0ee89f4ae54c.pdf
dx.doi.org/10.22081/pwq.2018.65409
Essential difference of Raj`at with Reincarnation in Potentiality and Actuality
Asadollah
Kord Firoozjaee
Assistant professor at Imam Sadeq Institute for Islamic Studies
author
Vahid
Zafarnma
AM degree
author
text
article
2018
per
Raj`ah, returning, and reincarnation have been believed in by far eastern, and western people and some groups in Islamic world. Though the ideas are essentially different, one may find some cases of resemblance between them and it is, therefore, worthy of more studies. The resemblances have caused some to oppose raj`ah as being the same as reincarnation and the Siites believing in it as those believing in reincarnation. Such being the case, the question show itself as: what is the essential deference between raj`ah and reincarnation? The paper has focused on human soul`s movement in potentiality and actuality. It should be made clear that given rej`i soul, may one speak of the existence of reincarnated soul also. As explained, those posing such question have not paid attention to the difference between perfection and returning back.
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
79
102
https://pwq.bou.ac.ir/article_65410_493490bdfb74e1637465dbd7d60c257f.pdf
dx.doi.org/10.22081/pwq.2018.65410
A Mystical Study of the Aspects of Ashoora on the Basis of Mystical Popularity
Alireza
Kermani
Associate professor at Imam Khomeini Education and Research Institute
author
text
article
2018
per
Ashoora as the appearance of absolute perfect man`s knowledge and power in appropriate to his popularity has countless dimensions. Tragedy and pain, jihad and epic, love and knowledge are known as parts of them. Though regarding unity, love and knowledge are antecedent to epic and tragedy and each is an aspect of such a perfect man that includes all orders of creation and conduct, regarding the direction of movement from plurality to unity the is special particularity of Aba Abd Allah al-Hosein`s companions and friends the way to jihad and epic lies in his tragedy. As the jihad and epic themselves may be considered a passage to such a grade of unity that its essential quality lies in love and knowledge to perfect man. Such an epic would be a conductive one different from that of Imam (a) that social appearance forms its absoluteness and plurality. Again, Ashoora may be viewed as a mystic Imam`s manifestation of love to God as well as a case for true supporters and friends to show their love to their Imam.
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
103
128
https://pwq.bou.ac.ir/article_65411_98e26ea672a7beb861cf3d183d0d4c66.pdf
dx.doi.org/10.22081/pwq.2018.65411
The Principles and Components for Spiritual Health with an Emphasis on Allamah Tabataba’i`s View
Rahmatullah
Marzband
Assistant professor at Mazanderan University of Medical Sciences
author
Aliasghar
Zakavi
Associate professor at Mazanderan University of Medical Sciences
author
text
article
2018
per
Though some decades have been passed from proposing the problem of spiritual health, there may not be found any public and common meaning of the spirituality of health. The reason why consists in the fact that scholars in different fields of religion, philosophy and psychology each tries to define spirituality on the basis of his/her particular cultural principles and social conditions. Many humanists have viewed spirituality as being defined mainly in different aspects such as the goal of life, superiority, socialization, nature or Divinity and values like love and the state of being kind; the fact lacking of any religious foundation. In the paper, it has been intended to discover the meaning of spirituality on the basis of Allamah Tabataba’i`s opinions in order to attaining a common understanding. As understood in the study, on his view, spirituality is regarded as a human spiritual and superior life originating from human nature. Those of such a life would be characterized by perfections only in the shadow of belief in God and good deeds. Needless to say, such a description is based upon understanding human biology, spiritual cosmology, cognitive theology and anthropology as presented in Islamic main sources. His emphasis on Quranic bases may be used by those managing in the field of health
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
129
154
https://pwq.bou.ac.ir/article_65412_5aa9aac438901ae1f654b509b0fd8d59.pdf
dx.doi.org/10.22081/pwq.2018.65412
Practical Reason`s Dependence on Theoretical Reason in Validity and Independence in Perception
Hasan
Esma`ilpour Niyazi
Member of Almustafa International University
author
text
article
2018
per
The origin of validity for the statements of ethics and laws, being perceived by practical reason, has been considerably focused on in meta-ethics and philosophy of laws. The only way for their validity lies in their being based upon the self-evident statements of theoretical reason. Yet, remain a question: is such an explanation possible? Some philosophers like Hume and Kant have disagreed it. Some others have rejected the perceptions of practical reason to be based upon theoretical reason in origin. They have classified the perceptions of practical reason into self-evident and theoretical; the validity of the former lies in their being self-evident and that of the latter in their state of being based upon the former. Knowing the judgments of practical reason as being based upon theoretical reason necessarily, and viewing all cases of ought to as being rooted in the cases of is, has emphasized on the fact that though practical reason for validity of its statements is depended upon theoretical reason, it is not dependent upon that in perceiving its judgments. In the sense that man really has two types of perception; but one is epistemologically in need to the other as is the case of five external senses being independence in sensation and at the same time being in need to reasoning power for their validity.
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
155
180
https://pwq.bou.ac.ir/article_65413_aa8fd77de0769560af099af0876ab73d.pdf
dx.doi.org/10.22081/pwq.2018.65413
Sadra`s View on Metempsychosis with a Reconsideration of His Definition of the Soul
Mohammadtaqi
Yusefi
Assistant professor at Baqir al-Olum University
author
Ma’sumah Sadat
Salek
Phd student at Baqir al-Olum University
author
text
article
2018
per
Metempsychosis is known as being the concern of philosophers from a long time ago. Among philosophers, Sadra, giving a general description of metempsychosis, has disproved the theory and, applying his special accuracy, has taken the cases of metempsychosis extended to other worlds also. Sadra has viewed most of those trying to explain corporeal resurrection as being led to metempsychosis. Sadra`s definition of the soul and his psychological principles in the ground of the relation of human soul and body, however, is a powerful obstacle against the theory. It should be stated that regarding such definite teachings as returning, raj’at, and reviving the dead in this world, necessity for dealing with metempsychosis would become more obvious; since, at a superficially glance, they seem as the cases of the theory. The present study, using analytical and documentary method and surveying Sadra`s view on the impossible metempsychosis, has sought to reconsider his meaning of the soul as his fundamental statement in the field. As is understood by Sadra`s transcendental teachings, his description of metempsychosis is conceptually more general than it famous and current meaning; the philosopher, disproving every sort of worldly metempsychosis in the field, has concluded impossibility of something more than public meaning of it. While impossibility of worldly metempsychosis may be counted as necessary conclusion of Sadra`s philosophical principles and his requisite ground for definition of the soul and explanation of the relation of the soul and body. The reason why lies in the fact that the reality of the soul is nothing other than its state of being related to the body. Such being the case, the soul`s object, mutu’lliq, may not change simply
Theosophia Practica
Baqir al-Olum University
2008-9309
9
v.
پاییز 96 - مسلسل 33
no.
2018
181
204
https://pwq.bou.ac.ir/article_65414_fc670af097035f81368907d4ae4d6e96.pdf
dx.doi.org/10.22081/pwq.2018.65414