ANDISHE-E-NOVIN-E-DINI
Year:2010 | Volume:6 | Issue:20|Papers Count:8

Knowledge, being pure of quiddity, mahiyyah, is a mode of existence. There can be found some instruments for acquiring knowledge called the powers of knowledge. They consist in the powers of sensation, imagination, intellection and heart. As Imam`s powers arrive at the highest degree of perfection, he attains the highest origins of knowledge consisting in: the First Intellect, the Well Guarded Tablet, the Throne, the Table, revelation and the prophets` knowledge and books. Imam attains the truths of all sciences through the origins. He is, for instance, a bearing witness for servants` actions and knows the booklets in which the events are recorded in detail, the true interpretation of holy Qoran, the Divine names and the essence of angles. He finally passes the farthest lote-tree and arrives at destruction in Divine Essence.

Nowadays, man's tendency toward rational standards has made it necessary to rethink some of religious articles of faith for a correct, deep and precise understanding. Divine prophets` purity of action is a principle with a key role in religious studies. This teaching, however, has not been regarded the same in revealed great books. The study, therefore, has been prepared in two parts: in the first, the idea has been described based upon authoritative holy texts of Zoroastrianism, Judaism, Christianity and Islam and in the second, a critical comparison has been made in the field and finally, necessary ground for the idea has been prepared to be reconsidered.

Imamate has been focused on as a basic problem by Muslim scholars in philosophy and theology both. In the former, Imam has been regarded as a guide who leads the community to perception and happiness. In the latter, however, he has been known as a leader for community in the fields of worldly and religious affairs and as a guard for religion after the lifetime of the Prophet. In the paper, the methods taken by philosophers and theologians in the field as well as the part each believe in for Imam have been studied. The similarities and differences between them have been studied briefly.

In this paper, two accounts of ethical teleology have been studied to reconstruct two types of social responsibility; by the accounts is meant one dimensional and two dimensional accounts. The former, bolding popularity and preferring popular utility, has known social responsibility of historical and non-optional nature, in the framework of followership with natural obligation to act in accordance with social models. And the latter, not being of considerable difference with the former in its naturalistic aspect, has known social responsibility non-historical but optional in the framework of the adaptability of social behaviors with essential ends.

Seddiqin proof is one of the proofs established for proving the existence of God. Contrary to those relying on creatures and their properties, Seddiqin relies on nothing but existence itself. Sadra, when using this proof, has applied a number of precedents while in Allameh's account no precedent can be found at all. For Allameh, in other words, a philosopher can prove the existence of the essentially necessary Being directly without considering any philosophical problem. In the paper, Allameh's account has been criticized and a new form of the proof has been introduced.

Reason and revelation are regarded as inner and outer prophets for man to attain happiness here and hereafter both. As two sources for human knowledge, their essence and realm have been current problems for all religious scholars. However, a kind of disagreement between the two has formed the most complicated difficulty before them. FakhreRazi, the great philosopher, theologian and exegete of the sixth and seventh centuries, has also thought on the problem. As we know, Razi is an Ash'ari but when solving the problem, he has supported reason. For him, the authority of revelation has been founded on reason. It, however, should be stated that during his last years of life, he has focused on Qoranic and mystical studies and, in this way, has given more weight to revelation.

Worldly life is naturally accompanied with some limitations and difficulties and some people, lacking enough awareness and patience, cannot meet them in a rational way. Some people, however, are of such a degree of awareness and patience that leads them to a rational way. They face the difficulties and limitations as some educational situations and, in addition, take their good opportunities and abilities into consideration more. Such a manner of life is the command of reason. This paper has centered on this active and hopeful manner of life as an agent against despair and depression.

Aristolian middle term has been viewed as a most fundamental basis for Aristotlian ethics. As it has been wrongly understood, some have criticized it. In this paper, the meaning of the middle term has been described and, therefore, two cases proved to be distinguished:1- the true middle term as the perfect and comprehensive virtue; 2-the middle term in actions as a general and practical rule leading to partial middle terms at first and then to the true middle term. Furthermore, accounting this theory is the basis for such important ethical concepts as happiness and virtues.