Articles
اندیشه دینی (22516123)(86)pp. 23-48
Moral traits in worldly life are formed gradually and under the influence of various factors. By searching in Ibn Sina's works, all these factors can be divided into two groups, material and spiritual. Material factors include two sub-groups of physical and non-physical factors, which this research is designed to investigate. Among these factors, the body is central, because according to Ibn Sina's opinion: 1. Moral qualities, although they are physical qualities, but their origin is the body. 2. Actions are performed with the body's organs and powers. 3. The temperament that governs the body's organs and organs, forms It is human temperament 4. Non-physical factors manifest their effect by making the body passive.The anthropological foundations of Sinoy, including the influence of the single soul on the material body, the trainability of man, the possibility of change in individual ethics, etc., are the basis of the discussion of the article. Paying attention to the principles of creating creation and following the way of formation, change and stabilization of ethics by everyone is of special importance and is widely used in practice.
اندیشه دینی (22516123)(74)pp. 45-66
Ghazali’s Paradoxical views: Abstract:Abu Hamed Mohammad Ghazali is one of those tinkers who through the vicissitudes of his life opposed different opinion; He challenged their acts and views of his predecessors and his contemporary for what he deems was appropriate for Muslims worldly life and their religious beliefs.
In his works, he introduces criteria for dealing with the views of others: acceptable or unacceptable to us and invites everybody to follow them.
This article aims to test Ghazali's adherence to these criteria and accomplishes this by comparing his approach to Philosophers and scientists on the one hand and Sufis on the other.
By comparing his attitude with the actions and thoughts of these three groups, it becomes clear that appropriate criteria such as open-mindedness, impartiality, protecting the lives of Muslims, avoiding groups’ bias and so on, has been paradoxically and dual articulated in his thinking and have been reflected on his works.
اندیشه دینی (22516123)(76)pp. 71-96
Abstract
In Allameh Tabatabai's epistemology, human knowledge is based on beliefs that are certain, fixed, and compatible with reality. Since he considers the basis of human knowledge to be axioms, he is considered to be a maximal proponent of foundationalism and bases his theology on it. In his theology, God and His attributes are objective and real, and the human mind, by using the techniques of reasoning, can realize the truth of the divine realm to its fullest extent with certainty. Without resorting to figurative language, human language also has the ability to speak of the truth of God by using the literal meaning of words (denotation). In contrast, Brummer is considered a minimalist foundationalist and considers any proposition to be questionable. In his view, human knowledge of God is limited to His manifestations, and the human perceptual system is not able to discover the truth of the divine realm. To speak of God, the language of religion is more a figurative and prescriptive language than a real and narrative one, which does not reflect the truth but seeks meaning to life and expresses the devoutly religious lifestyles and the appropriate behavior of believers in relation to God. Therefore, Allameh Tabatabai's theology is based on certainty while Brummer's is intermingled with relativity.
