ANDISHE-E-NOVIN-E-DINI
Year:2019 | Volume:14 | Issue:55|Papers Count:10

John Hospers, a contemporary American philosopher, is regarded as an outstanding critic of the proofs for the existence of God, particularly of the argument from design. He claims that Darwin`s Evolutionism is a powerful rival agains theism and, with regard to it, there is no need to the theory of creation and divine designedness. The present study has been intended to examine his view in the field with an analytical and rational method. As explained in the paper, evolutionism, specially with regard to the teachings in philosophy of science, is exposed to some serious objections. In addition, given acceptability of the theory, it would be in full agreement with the proofs including that from design and may be taken as a natural explanation in harmony with theological and philosophical proofs.

The proof of huduth and qidam has always been one of the main proof for the existence of God in Islamic theology. In the present paper, with a historical and comparative method of study, the changes of the proof in preceding Imami and Ash`arite theology have been studied comparatively. As explained in the paper, Imami and Ash`arite proofs on the appearance of the world in the fourth and fifth H. centuries had several fundamental changes. Similarly, a variety of views have been presented by these theologians on the need of hadith to muhdith and cause as a necessary need. While some of them viewed this necessity to be obvious, some have considered it as not being obvious and presented a kind of absent-to-present proof for it. In this field, Ash'arite theologians` use of various types of proof of takhsis and Imamis` avoidance of it may be regarded as a notable defference.

The main problem of the studie lies in explaining the cases of ought to in a theory on the realm of religion. The method of the study is documentary and descriptive and is based on the given theories in the field. it has been mentioned that when theorizing or explaining the theories of the realm two fields must be considered. At first a standard frame of study must be given and then, the intended religion studied based on the frame. And finally, the theorist`s view on the theoretical principles of the realm must be made clear. In this way, the origin for the differences of the current theories must be explained. Such a designed study would make the ground for better understanding and judging ready.

This article seeks to answer this important question in the field of religious technology. What is the boundary between desirable occupation in nature (conquering) and the undesirable occupation in nature from the Quranic point of view? The writer first defined the terms of conquest, change, technology and Islamic technology, and then, by mentioning 40 instances of occupation, attempts to answer this question inspired by the Qur'anic quadratic technologies that were used during the Prophetic days and the technologies referred to in the traditions and relevant verses. Findings: six criteria for this are suggested of which some are a priori and some a posteriori; on the other hand, there are certain negative criteria (lack of lavishness and not destroying nature), and some are positive (thanks-giving by heart and words). The result of the research is that the more technology match the type of capture with the proposed criteria, the more Islamic and the more useful. The research method is documentary and analytic.

The existence of a common sense in all human beings of all times and places has lead the revealed religions to explain human natural tendency to God and base it upon reason. The outcome of such an attempt has been called public consensus and proof of natural disposition in the West and Islamic thought respectively. The study has intended to reply the question: may one claim the proof of public consensus and the proof of natural disposition as being different expressions of one proof? As shown in the paper, the former bring a different face of the latter in human mimd and in some expressions relying on its state of being public (instead of its state of being natural) seems to be of more extension. When regarding their form, explanation, approach and use of public reason instead of natural disposition, the two proofs seem different; while, in many cases such as potentiality of natural affairs, reasoning on natural tendency to God and their need to other proofs seem of no different.

The lady Amin Isfahani has viewed religious culture as the cause of society's movement towards happiness, and has explained this meaning corresponding to the system of Islamic education. The present paper may be taken as an attempts to explain the relation between culture and human being and the effect of Islamic anthropology on the cultural progress of the society. The method of study is inferential, analytical and comparative. As explained and made clear in the paper based on the lady Amin Isfahani, the essence of culture is naturally connected to the essence of human being; hence, any fundamental change in anthropology would lead to a corresponding fundamental change in culture. And again, the main pillar of cultural change lies in the production and development of Islamic humanities in society, especially in the higher education system. And the fact itself is conditioned to the stability of Islamic anthropological foundations in educational system of society and on improvement of cultural management of society.

In the study, with an analytical and descriptive method, it has been tried to examine Sadra`s view on `arsh and kursi with a reliance on the principles of transcendent philosophy. as concluded, there is found a causal relation between the two; that is the former as an order of existence is the cause and the inward for the latter and, therefore, the latter the caused and the outward of the former. And again, viewing qalam as another word of wujudi munbasit, extended existence, arsh as the world of intellect with regard to its being caused would be something caused by qalam and its outward and, therefore, qalam would be its cause and inward. Such being the case, qalam is the inward of the inward of kursi. For the author, this comment is more agreeable with other principles of Mulla Sadra including the sameness of qalam and Muhammadian truth and among the recent scholars, Allameh Tabataba`i may be known as being in agreement with Sadra`s. And finally, regarding the narration of Jathiliq, it may seem to be better that take `arsh and kursi as corresponding with the world of intellect and the world of mithal rrspectively.

There may be found numerous views on the how of relating one`s action to him/her and to God in such a way that does not lead to free will or determinism. One of them is that of Fakhr Razi; as he views human optional actions are related realy to him/her because they are based on his/her ability and power. The actions, however, are related realy to God because He Has created such a power and will in human being. This study is a survey of his view and concludes that though proves human`s lack of freedom in actions, it does not result in human real agency. The reason why lies in the fact that Razi does not view human agency as being the creator of action.

One important question in the philosophy of social sciences is as: how may the society as an objective and external reality be explained? In the paper, the question has been studied with three approaches. With a linguistic approach, the problem is studied with regard to core words and collocation of words, and with an epistemological approach, with regard to epistemological production of knowledge of society and with an ontological, with regard to human soul and its consequences on the relation of individual and society. The research type of the study is developmental and analytical. As described, the semantics of the word ummat refers to society as an independent reality and human knowledge of society may not be taken as a knowledge of individuals; rather, the real knowledge is that of the relation of the individual and society and the society is as a soul blowed in individuals` bodies. The paper may be taken as a support for the view of Allameh Tabataba`i.

Among Muslam philosophers, Avicenna may be considered as one of the most intention on eschatology; the one who has paid more attention to the classification of human souls and the grades of their happiness and misery in the hereafter than any other Muslim philosopher. In addition to the very classifications, we find new points and problems of eschatology not attended in detail by the philosopher. As some examples, he denies human defective souls as currupted and views knowledge as the most important agent for human happiness or misery rather than conduct. Avicenna is a very optimist philosopher on the problem of salvation; yet, at the same time, he does not reject eternal punishment os some souls and heavens are of important part in his eschatology. The paper has studied his six classificatins of the souls and their consequences analytically and descriptively.