Journal Of Religious Thought
Year:2008 | Volume:- | Issue:27|Papers Count:8

Discussion about "fancy" is one of the most important and significant themes in philosophy of art in literary and artistic domains. From Plato's time, different scholars have had very important and different views about "fancy"."Fancy" has been argued only in philosophical domain before Renaissance in Europe. But after then, it has been also discussed in critical literature.Samuel Taylor Coleridge is one of the great writers, literature 'critiques, in Europe who has been believed to differentiate between fancy and imagination and to be the first one who has talked about this distinction.In this article referring to Ibn Sina's views in Al-shifa, we will show that this distinction has been discussed by Ibn Sina, about 800 years before Coleridge.

Cartesian ideas are often referred to both as philosophical views (such as dualism and rationalism) attributed to Descartes, and as ontological grounds in his philosophical theory of knowledge. In this article both aspects are exploited to reveal how they contribute to define the moral domain in differential terms by focusing on speech and action, and how they may be used to inform our moral commitments.

This article attempts to find an answer concerning the changeability of God's pre-eternal and essential knowledge and will. If the answer is affirmative, how and in what conditions, will this happen? In Beda which is the common opinion among the Twelver's Shi'a sect followers, the above question has been much accounted for. There are two distinct points of view about Beda among Shia's learners. As to the first one, Beda is believed to be a kind of abrogation and is considered metaphorical with regard to God. One objection to this point of view is that if the reality of Beda refers to abrogation, it must be accepted by all Moslems while this isn't actually the case. Regarding the second viewpoint, Beda is independent from abrogation and its due relation to god is considered factual. This second point of view taken mainly from allegorical tradition of folks of the household holds the view that Beda is considered as a new assertion of the God's precious knowledge.The main cause of opposition by some Muslim sects to Beda is the misconception about it. Such misconception indicates God's inability and ignorance. Regarding "Everyday He is in a new action" which proves the God's sovereignty over all existence, the wisdom of nonpermanent situation apriori-the true meaning of Beda -is here justified and clearly depicted.The author in this essay is going to elaborate on the latter view and reach two conclusions. The first is that the due belief of Beda doesn't, in effect, implicate any changes in god's pre-eternal knowledge and will, so the cause of opposition towards Beda is not logical. The second conclusion would be the due dispute between the Shi'a and other sects on Beda are only literal and thus superficial.

This paper studies philosophical, psychological and methodological foundations of moral education from the viewpoints of Noddings and Ghazali. In Noddings' view, philosophical foundations are of moral education emotivism, existentialism, phenomenology and feminism. In Ghazali's view, philosophical foundation of moral education is taken from Koran, Islamic and Greek philosophers. In Noddings' view, psychological foundation of moral education is explained by three factor; nature caring, ethical self and reciprocity but in Ghazali it is explained by philosophical, religious, and mystical approaches. Concerning moral education methods, both of them, are teleological in normative methods. In meta-ethics methods Ghazali follows a meta physical realism but Noddings follows natural realism. In Noddings' view, moral education methods include modeling, dialogue, practice and conformation and Ghazali represents methods based on types of self in moral education; "self-centeredness" or fatality, "self-heavenly" or saviour.

Aristotle's ethics is one of the basic elements of his philosophy that by having an important and finality and paying attention to happiness and rational virtues such as wisdom, bravery, temperance and justice has an important place in the western philosophy. This ethical tradition by having very properties in the middle age and encountering divine religions like Christianity and Islam not only did lose its coherence, by acquiring some acceptances from them but it increased its elements and principles, especially in the school of Thomas which increased some Augustine and Christian theology elements by creativity of Thomasism. But in the modem age by changing the man's relationship with God and the world, ethics acquired another meaning in which man's emotions and desires was considered as the axis of ethics. In fact reason, that was the axis of ethics and virtues previously, was omitted. We can consider this process in philosophers such as Hume, Reid, Hutchison, Nietzsche, Bentham, Stuart mill and Kant. Hence we can call the modem ethics as Emotional ethics in which ethical statements, are composed of emotions and impressions that we cannot call them true or false.MacIntyre, maintains that the only way for the salvation of the ethics in the west is returning to the ethical tradition of Aristotle, because it is the only tradition which, by paying attention to the end and relying on the rational virtues for reaching real happiness, has this capability although we can find some defects in it.

The problem of coherent system of manifestation of the stage of the world and their relationship with Divines attributes and names, is one of the oldest problems in theology and mysticism. Mystics can centrate their intentions on realization and analization of the phenomena and their relationship to Divine attributes as their origins.This paper tends to draw the principles and concept which help to realize the true meaning of the Divine names, their relation to each other and their order. It also gives a new reading of the concept such as light, life, beauty and myjesty of God according to the Qur'an and hadiths.

By image we mean an artistic possibility in poetry. It includes similes simile, metaphor, metonymy, symbol and other artistic ways that express images. Religious texts also make use of special forms of this possibility.Qur'an as a literary text makes use of mechanisms of literary language to express its content. One of these mechanisms is image or making image.