QABASAT
Year:2020 | Volume:24 | Issue:94 |Papers Count:12

Graham Opi has been heavily criticized The proofs of God's existence. He acknowledges the rationality of traditional proofs of the existence of God, but does not consider them "successful" in proving God. His criterion for the success of an argument is all the wise men who had previously rejected the result or they were agnosticism to it, convince them to reform, modify and rebuild their ideas. This article seeks to find an answer to this question: This research seeks to find an answer to this question: Is the Opi criterion acceptable in presenting a successful argument? And what are the challenges to this criterion? The findings of the article show that his criterion, which based on that denies all the traditional arguments for proving God’ existence, is not only realistic but also violates itself. He seems, regardless of the difference between rational reason and wisely reason and defending some kind of maximal rationality, by providing a vague criterion, to be promoting modern atheism in the cover of skepticism.

On what mysticism, some believe that mysticism is nothing but an artistic view at theology and religion. In this article, by descriptive, analytical, and critical method, seeks to answer this question: Has this view succeeded in showing the essential features of mysticism? First, a brief report on this viewpoint is presented. According to the definition of mysticism that is influenced by the artistic theories of the school of Russian formalism, mysticism is an art form. Imagination, mystery, affection and the many meanings that are the main components of art are also essential elements of mysticism. Also, every religious experience is a mystical experience, and every mystical experience is an artistic experience. Then the view of the Muslim mystics about the truth of mysticism and its various aspects is discussed, according to which mysticism is an intuitive cognition, and it is also the result of inner refinement of soul and inner purification. At the end, the author's comments on "equality of mysticism with artistic view of theology and religion" are expressed, it turns out that this view is without sufficient reasoning and evidence, It also has major bug.

Throughout history, human beings have always explored their existential angles in various dimensions and ways. The interaction of the soul and the body is one of the issues that has been introduced from philosophy to the empirical sciences with the development of various sciences such as Cognitive Science. Mulla Sadra has answered this question in an innovative way by proposing the corporeal origination of soul on the basis of the principles of the gradation in existence and the substantial motion. Gazzaniga, as a neuroscientist, is also trying to answer the question of how the interacts of brain / mind by studying the brain and its structure in the form of a Emergentism perspective. In this article, first the Emergentism perspective is expressed, then it is attempted to provide a reading from the perspective of Mulla Sadra in the framework of theory of Emergentism and to compare it with the emergentism perspective of Gazzaniga, and finally, after comparison and analysis, their views are evaluated.

One of the important aspects of the miracle of Qur'an is the "legislation miracle". For many years, Qur'anic scholars have tried to explain this aspect and present it with a rational and somewhat demonstrative and acceptable face. But some have opposed this aspect of miracles with the induction of doubts, based on some of the dilemmas in the origin, area, or scope of these arguments and explanations. In this article, the author proposes that legislation miracles can be introduced into a new stage and a new field that both raises doubts and adds to its function, hence provided a new explanation of aspects of the miracle. The author's perspective opens up a new space that can be considered a more complete and, of course, easier to reach of legislation miracles. The hypothesis of research this theory, revisited by with the title “ miracle of the learning and legislation network” , is the possibility of drawing a harmonious and comprehensive network of the Divine learning and legislation that is beyond of time, out of place and eternal, and it has complete control and manages over all aspects of human life until the end of human life. The compilation and legislation of such a network is beyond the power of the jinn and man, and that is the it’ s aspect of miracle.

Development and progress in its concrete reality depends on the development of human’ s viewpoint and practice. The development of human’ s thought and practice arises on the basis of human’ s powers, existential areas, movement, understanding and action. Thus, the process of existential and substantial movement in the individual and social domain is the constitutive to the development and progress of human society. From the point of view of the human-ontological foundations and approach of transcendental wisdom, man has existential level of rational, soul, and natural. In both the individual and social dimension of human life, these levels are constitutive to the existential development of human and community. In this paper, considering the levels of the human’ s existential powers and how they extend to the individual and social dimensions, three longitudinal and sequential layers of rational and theoretical development, ethical and practical development, and civil and institutional development were identified. An important feature of this view compared to modern and contemporary approaches and views in the history of Western philosophy that can provide an united, comprehensive, process description, resulting from realistic, value, institutional, individual, and social stages of human life, so that do not be challenged in explaining the link between reality and value and the individual and society.

Allameh Mohammad Taqi Jafari is one of the chronological scholars that he has made important philosophical reflections on the conflict between religious and non-religious forces about context of freedom between the Parliamentary Revolution and the Islamic Revolution. His most important question is: What is freedom in terms of rational and traditional reasoning against what is expressed in the West as positive and negative freedom? And what area it implies? He by distinguishing between the three concepts of "emancipation", "freedom, " and "authority", It seeks to define freedom as 'rightful authority' and to explain the spaces of such definition in several areas of freedom of opinion and freedom of expression. In addition, he has attempted to examine the theoretical and practical limitations of this freedom and to provide a way for it to be realized in the religious community. At the end of the article, the author seeks to examine the possibilities and difficulties of Allameh Jafari's approach about freedom, until perhaps we can work for now.

What is the ultimate reality and the ultimate truth? From the perspective of Qur'an, how and with what means can it succeed in influencing the fact-itself of the universe? Can a simple, one-dimensional logic, such as a reasoning mind, achieve the desired knowledge of religion about a more complex world and a more complex human being? Every method is not appropriate for any science to discover the reality. The proof analogy in the natural sciences is as fruitless as scientific induction is ineffective in mathematics and philosophy. What made the transition from the old world to the new age? Undoubtedly, the appropriate logic that Francis Bacon and others have pursued. The wise Quran also provides a lodic for understanding the end of creation of human and world. In addition to knowledge factors such as quintessence and rationality, reflection, thoughtfulness, knowledge religious, intelligence, science and certainty, the tendency, action, and dispositional factors are remembrance, piety, islam, faith, repentance, kindness, will, question, worship, obedience, patience, thanksgiving, hearing, cling, guiding and guardianship, and it emphasizes that they are very effective tools for understanding the reality or layers of it. In a word, the Quran proposes the logic of objective right rather than the logic of subjective truth. The logic of truth is a small part of the logic of righteousness, and in the absence of some factors it remains sterile. The philosophy of distinction and the birth of this article is refers to the broad logic of Islam for a desirable understanding of reality from the perspective of religion.

Human need for the right style of life is a motivation and a necessity for explaining its knowledge components. The purpose of article is to ask what and the role of all kinds of knowledge in Allameh Jafari's theory of 'intelligible life' by descriptive-analytical study of his written works. The 'intelligible life' versus 'pure natural life' is a kind of rational life, centered on practical reason and the rejection of Western rationalism that encompassing a wide range of revelatory, mystical, philosophical, and scientific knowledge. These findings are obtained in the form of presentational or representational by means of education, imitation, or devotion. These teachings, in addition to their intrinsic value, have instrumental identity for nurturing of talents and voluntary guidance of human which will result in the attainment to the highest purpose of life, that is, participating in the wide song of the universe, and in other words, worshiping God. So 'intelligible life' depends on a whole set of divine and human knowledge of varying degrees of value, provided that stay away from epistemic and practical damages with the help of intellectual and revelation mechanisms.