The Aspects of Virtues` Knowledge-Creating in Sadra's Wisdom
Gholamhosein
Javadpoor
Assistant professor at Iranian Institute of Philosophy
author
text
article
2020
per
One of the axes of research in Western and religious epistemology in recent decades has been to assess the role of virtues - both moral and intellectual - on knowledge, and many theorists have talked about the type and extent of the influence of intellectual and moral virtues on knowledge. From the ontological foundations and new approaches of Mulla Sadra and his followers to three categories: knowledge (the what, the resources and the obstacles), soul and virtues, new answers can be given to this issue. By determining the criteria for what virtues are, those followers of Sadra have spoken of the key role of moral and intellectual virtues and vices in the process of knowledge. Of course, the context and sometimes the specificity of the words show that they often consider true and sublime knowledge or the knowledge of the sublime to be dependent on adornment with moral virtues; but intellectual virtues are considered the prerequisites of most knowledge. This review, by reviewing the epistemological virtues of contemporary epistemology, seeks to discover the aspects of such an attitude in Sadra's epistemology. Transition from the common Aristotelian definition of virtue, reference to new instances of intellectual virtues, as well as exact picture of the process by which virtues affect knowledge, are features of this philosophical tradition.
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
7
42
https://pwq.bou.ac.ir/article_69104_14d3c6616863c8b3b739cdf819b1c415.pdf
dx.doi.org/10.22081/pwq.2020.69104
A Comparative Study of the Relationship between Perfection of Divine Jala` and Istijla` with Perfect Man in Ibn Arabi's School and the School of Revelation
Seyyed Yadollah
Yazdanpanah
Professor at Hauzah Elmiyah
author
Mohammadmahdi
Gorjian
Associate professor at Baqir al-Olum University
author
Sedigheh
Mohammadi
Ph. D. student at Baqir al-Olum University
author
text
article
2020
per
"Jala`" and "Istijla`" are two mystical terms that refer to the ontological system and all Divine and created determinations. "Jala`" is the manifestation of the Essence of God, the Almighty, for Himself and in Himself, and "Istejla`" is the manifestation of Divine Essence for Himself but in creature determinations. The present article with a descriptive-analytical method is a comparative study of the relationship between the Divine perfection of Jala` and istejla` with the perfect man in Ibn Arabi's school and the school of revelation. Based on the findings of this study, it becomes clear that the ultimate goal of the Supreme Being is to create opportunities and manifestations, to see his perfections in the manifestation and facing the mirror as the other; In the meanwhile, man enjoys the characteristics through which the Divine secret would appear for the Truth and his secret his secrets are made clear. Thus the perfection of istejla was achieved by man; But this degree is potential for him; the actual manifestation is the very "perfect man" who has realized his talents. The doctrine of jala` and istejla` has also been discussed in the school of revelation; In mystical texts, there are many verses and hadiths in this field. In addition to expressing the deep connection between mysticism and revelation, it proves the roots of Islamic mysticism in the school of revelation.
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
43
66
https://pwq.bou.ac.ir/article_69105_f3c49977ad055947e6bc632575389e6e.pdf
dx.doi.org/10.22081/pwq.2020.69105
Substance and Accident as Viewed in Mulla Sadra`s Thought and Theoretical Mysticism
Masoumehsadat
Sari Arefi
Ph. D. student at Ferdowsi University of Mashhad
author
Abbas
Javareshkian
Associate professor at Ferdowsi University of Mashhad
author
text
article
2020
per
As viewed in theoretical mysticism and transcendent wisdom, especially based on the individual unity of existence, quiddity, its rules, the relation of quiddity to existence and its ordered problems, a different picture of previous philosophical schools, especially peripatetics, emerges. Following it, substance and accident, which are categories of quiddity, are also explained differently. This study draws quiddity and accident from the two perspectives of Mulla Sadra and theoretical mysticism and finally, based on this, quiddity and accident in transcendent wisdom and theoretical mysticism, despite maintaining their technical form take an upgrading course towards semantic generality and the scope of existential expansion. In Sadra's view, the three elements of "being of no needless place", "self-sufficiency," and "other-substantiating" are preserved in substance, with the difference that, firstly, a new explanation of subject, substantiating, and causality is presented at various levels and, secondly, they are drawn in the same direction. With regard to these substantial elements in the meaning of the substance, the explaining elements of accident, including the need for the subject and substantiating need to other, etc., change in relation to the substance, and accident exposes various divisions. In theoretical mysticism, following the final approach of Mulla Sadra, the relationship between quiddity and accident, their types and their semantical elements of explanation become of a view of differential stage
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
67
92
https://pwq.bou.ac.ir/article_69107_e19de189acea4ea6149c2a2186db6461.pdf
dx.doi.org/10.22081/pwq.2020.69107
A Study of William Alston's Approach to Justifying Religious Belief; Its Theological and Epistemological Effects and Results
HASAN
REZAEI
Ph. D. student at Baqir al-Olum University
author
Seyyed Mahmood
Musavi
Associate professor at Baqir al-Olum University
author
text
article
2020
per
The justification of religious knowledge and belief and its process are among the important topics in religious epistemology. One of the ways that some philosophers of religion have proposed in the contemporary period to justify religious belief is through religious experience. In this way, religious experience plays the role of basic beliefs to justify superficial beliefs. William Alston is a philosopher who explains the justification of some religious beliefs based on the sense of God's presence and experience in people's daily lives. According to Alston, the supremacy of superficial religious beliefs over religious experience has established a kind of social believer, and on the other hand, all believing practices are reliable and it is reasonable to cite them. By doing so, Alston has developed the basics of argument. This approach has a set of epistemological and theological effects and results, including development in basic propositions, epistemological justification of manifestation-based propositions, proof of truth and legitimacy of manifestation-based beliefs, proof of the realism of one's interaction with God, religious pluralism, and the presentation of a roadmap for happiness.
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
93
116
https://pwq.bou.ac.ir/article_69108_09de91479cf9dcd5a8fc79c044e963ca.pdf
dx.doi.org/10.22081/pwq.2020.69108
A Critical Study of Jaspers` View on Philosophical Alienation with an Emphasis on Allameh Tabatabaie`s View
Hasan
Abdi
Assistant professor at Baqir al-Olum University, the responsible
author
Mohsen
Qomi
Associate professor at Baqir al-Olum University
author
ali
ataee
Phd student at Baqir al-Olum University
author
text
article
2020
per
Alienation is one of the most important anthropological issues of the present age that any research on it requires a proper understanding of its philosophical and anthropological foundations. Using an analytical-critical approach, this paper critically examines Jaspers' view of philosophical alienation based on Allameh Tabatabai's view. The main question of the research is: regarding Allameh Tabatabai's point of view, what may be taken as the critiques of Jaspers' view on philosophical alienation? As seen in the findings of the research, Jaspers considers the most important type of alienation to be philosophical alienation, the origin of which is his confusion between the real awareness of encirclement existence and false awareness of it. the truth of existence and the truth of human and, therefore, and considering the two as one thing. In the process of philosophical self-alienation, the alienated, relying on such a false awareness has not referred to anything beyond himself in order to reach absolute existence by moving on those horizons. According to him, "philosophical faith" is the way to overcome philosophical alienation. According to Allameh Tabatabai's principles, firstly, Jaspers has confused the truth of existence with that of human being and considered these two as one. Secondly, when qualifying the truth of human being, he has contradicted, and thirdly, he has been unable to distinguish between true and credit perceptions and, finally, The method he uses (phenomenology) lacks the ability to analyze the problems of the soul. In contrast, Allameh Tabatabai considers the origin of alienation to be the forgetfulness of the self`s state of being pure relation
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
117
144
https://pwq.bou.ac.ir/article_69109_081a28115b0ab40d5bc642ae23e13fe7.pdf
dx.doi.org/10.22081/pwq.2020.69109
Investigating Human Existential Dimensions as Viewed by Shahid Motahhari and Jean-Paul Sartre
Mirza Ali
Ketabi
Ph. D. student at Baqir al-Olum University
author
Ali
Shirvani
Associate professor in Research Academy of Howzat & University
author
Seyyed Mehdi
Sajjadifar
Ph. D. student at Baqir al-Olum University
author
text
article
2020
per
Attaining a knowledge of human being and characteristics has always been and is a concern of thinkers; Shahid Motahhari, a prominent contemporary Islamic thinker, and Jean-Paul Sartre, a contemporary existentialist thinker, were very interested in examining issues related to human existence. Given the importance of anthropological issues and their impact on other fundamental issues such as theology and sociology, the question arises as: what is the view of these two thinkers about "human being"? And considering that one of them is theist and the other atheist, what are the commonalities and differences between their views? In this research, using a descriptive-analytical method, the views of the two have been compared. Based on the research findings, it seems that there are some commonalities between the views of them, such as: the value of freedom, the importance of the human state of apprehension, the importance of human responsibility, the role of the individual in building his personality. But there are also many fundamental differences between the two perspectives, for example, in Sartre's view, freedom is the only human value, and freedom is the only human perfection. In his view, freedom also contradicts the existence of God and the existence of other values. But according to Motahhari, freedom is only a prerequisite and not only does it not conflict with the existence of God, but apart from dependence on God, any dependence also contradicts human freedom. Dependence on God is compatible with human freedom
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
145
168
https://pwq.bou.ac.ir/article_69115_459e696130a866dd68762a1a596e0f09.pdf
dx.doi.org/10.22081/pwq.2020.69115
A Study and Critique of Iqbal Lahori's Theological Method
Hasanali
salmanian
Assistant professor at Golestan University
author
text
article
2020
per
Muslim thinkers have always defended religion in various ways. Iqbal Lahori is one of those thinkers who tried to revive and rebuild religion in the new era. This research tries to analyze Iqbal's theological method in defending religion in a descriptive-critical way. According to the findings of this study, Iqbal, in negative aspect of his theological system, considers the method of "Islamic philosophers" and "traditional Islamic theology" as being incomplete rather incorrect in defending religious teachings. The pure rationality and lack of excitement of these two field is the cause of this turn. In a positive way, Iqbal has tried to defend religion through "religious experience," which has a semantic affinity with "mystical intuition." He believes that only this method is suitable for defending religion, and this method is in accordance with the Qur'anic teachings and in line with the needs of today's human beings. This research, as being critical partly, has shown that Iqbal did not have a deep knowledge of Islamic heritage and his theological research method did not have the necessary power to defend religion
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
169
198
https://pwq.bou.ac.ir/article_69116_3b9ba75bd0f41d9bc8a6f03c50a0e0c1.pdf
dx.doi.org/10.22081/pwq.2020.69116
Phenomenology in Quantum Physics and Sadra`s Philosophy
Seyed Amir
Sekhavatian
Ph. D. student at Baqir al-Olum University
author
Hamid
Parsania
Associate professor at University of Tehran
author
Masud
Abdollahzadeh
Associate professor at Imam Hosein University
author
text
article
2020
per
The Copenhagen interpretation of quantum physics, influenced by the philosophical foundations of phenomenology, with the duality of nomenon and phenomenon, introduced the phenomenology of quantum physics, which results in the inherent chance and probability ruling nature. Therefore, the results of experiments related to non-defined quantum particles, such as electrons and photons, may differ in each experiment. On the other hand, Sadra's system of wisdom, given the philosophical foundations of wisdom, such as the negation of accidence and belief in the causality of phenomena in the universe, has the ability to provide a realistic and causal interpretation of quantum physics. Therefore, while expressing the phenomenological approach of quantum physics in describing the intrinsic probability and non-determination of nature's governance, it is necessary to express its fundamental difference with the foundations of transcendent wisdom. According to the findings of this study, chance and probability are not inherent in nature and quantum experiments can be used to provide a causal and realistic description. In other words, the difference in phenomena in the repetition of a similar experiment from a given phenomenon, even at the level of single particles, is a function of causal relationships. In this paper, the data were gathered from library sources and described as descriptive-analytical. Its outlook is the philosophical implications of each interpretation of quantum physics, such as the rejection or acceptance of realism
Theosophia Practica
Baqir al-Olum University
2008-9309
12
v.
بهار 99 - مسلسل 43
no.
2020
199
226
https://pwq.bou.ac.ir/article_69117_4976b9b3851c54409b6767e7e0a47267.pdf
dx.doi.org/10.22081/pwq.2020.69117