HEKMAT-E MO’ASER (CONTEMPORARY WISDOM)
Year:2011 | Volume:2 | Issue:1 (3)|Papers Count:6

Fideism, evidentialism and pragmatism are three major models of theism in contemporary religious epistemology. Each of these major models includes minor models. In Fideism we find three models according to them faith is in contrast with intellectual reasoning, without any relation to intellectual reasoning or without any need to intellectual reasoning. Evidentialism covers syllogistic and probabilistic evidentialism and pragmatism can be world-centered or hereafter-centered. Surveying Muslim philosophers' thoughts and reconstructing their theories in a new way allows us to have dialog with contemporary theories in the realm of religious epistemology. For example with contemplating on Avicenna's philosophy we can reconstruct his theory in the frame of syllogistic evidentialism and studying Sadra's philosophy permits us to remodel his theory in the frame of the third model of fideism. We also can rebuild Ghazali's theory in the frame of pragmatism. Understanding models of theism in contemporary era and endeavoring for reconstructing Muslim philosophers' thoughts let us act well when we encounter atheism and its different models.

This article or paper is disbursed a discuss between Gnostics and satan We got 38 discussion that have surveyed and studied them of various types In totally Such as, satan image, time, place, sentences, beginning to talk, speech and Discussion which are bilateral or unilateral, and at the satan visit, Gnostics know him or not and story elements and so on ... And at the statistically form have some results.

Since 17th century, western philosophy experienced a basic change in philosophical research and discussing the formation of knowledge and its validity became the most important problem in philosophy. This change, however, was reflected in Islamic philosophy three century later, because there was no relation between these two worlds of philosophy. As a great expert in Islamic philosophy, Motahhari attempted at first to be informed of the ideas of the modern and contemporary philosophers and afterwards to review them. One of these ideas on which he was concerned, was the problem of knowledge. There are two counter views on perception and its representation. The first one is realism which affirms the existence of physical things as the objects of perception and thinks that the external world is represented in the perceptions. The other one is subjective idealism which denies this matter. In their The Principles of Philosophy and the Method of Realism, Tabatabaei and Motahhari by reliance on the realistic foundations of Islamic philosophy, criticize subjective idealism on the one hand and dialectic materialism on the other. Motahheri's view in this book which has been written in 1330s H. differs from his view in his Detailed Account of Manzoumeh which has been written in 1350s H. In the former book he regards idealism as equal to sophism and thinks of the idealist philosophers like Berkeley and Schopenhauer as equal to the sophists like Protagoras and Gorgias, because they all deny the external world, but in the later he presents some deeper analysis of the theory of knowledge and proving the existence of external world. In this paper Motahheri's views on epistemology and his critics against idealism will be discussed and reviewed.

Since the issue and reason in philosophy and words of great interest to the Islamic and in the field of human Pseudoxantoma also has always been the main issues are regarded as paying attention to their position in life purgatory the purpose of this article. because this is all human behaviors and moods and self-power and a far different, including more than that reason, and will and all the self-evident human decency and the other side the breath of a Eternal Truth is it can be concluded powers, and it is eternal, as in Vas secular reason can breath and decide in Vas Isthmian also on the issue is able to breathe and if we accept the transition it aspires and have the power and the reason that it can be concluded in the life of the transition to a group life and family with all the existing situation in the world; and Only difference between them with this earthly life is due to lack restrictions and caused by the conflict that led to the fault or sin, life in purgatory error or there is no sin. Not mean that they or sin does not mean to choose between good and it is good that in this election that he' lláh breath of life with that they can stomach causes. So the transition was overshadowed by the man in secular life and in other words in length. As one of the contemporary spiritual faced with many challenges that among them can be meaningful to your life and suffering and pain of the existing in the world, it aspires purgatory, and it is necessary for us-in purgatory can mean to you and life in the hope that more motivation and human tendency to good good and happiness and access to be effective.

Environmental Issues (crisis) are great concerns in the present world. Seyyed Hossein Nasr believed that environmental crisis has deep spiritual, philosophical, and religious roots and causes, and a deep transformation of our understanding of nature and of the human state are quite necessary. He also believes that this crisis cannot be solved by good (better) engineering, economical planning and even by change in our conception in development and change. Although there are technologies which can reduce pollution, but he does not believe that those technologies alone will save this crisis. He argued that a very radical consciousness_ that the traditional humanity always had_ is reqiured. The aim of this paper is to describe and evaluate the view point of Seyyed Hossein Nasr regarding the environmental issues and its solution.

Islamic wisdom in all of its varieties is the way of conceptualization of Islamic thinkers' insights about the human being and the world. This tradition as an intellectual school, along with the other ones, has emerged and developed in some Islamic countries, especially in Iran. From the beginning of encountering of Islamic world with the modern worldview, this tradition has challenged modern approaches and issues by some of its representatives. According to these experiences and the horizons, conceivable about the future of contemporary culture and regarding the potentiality of Islamic wisdom, we would be able to discuss about the future of this tradition.Thinkers, who have noticed Islamic wisdom in contemporary world and have researched about it, have had three approaches considering it:1. Instrumental approach; 2. authentic approach; 3. Methodic approachEach of these approaches has had some contributions in development of Islamic wisdom.In the future, Islamic wisdom can go on its vitality in two areas:1. In some cultural regions in Islamic world, such as Iran, along with associated religious courses; 2.In the realm of academic activities.In this paper, I schematically explore the foremost possibilities of this tradition in the mentioned areas.