تاریخ نامه ایران بعد از اسلام (2251757X)(35)pp. 139-168
بعد از روی کار آمدن دولت صفویه، علمای شیعه میبایست این نهاد نوظهور را در فقه سیاسی تئوریزه میکردند. لیکن فقدان الگو، و مباینت الگوی سلطنت با برخی اندیشههای کلامی شیعیان، چالشی در این مسیر به حساب میآمد. اما نهایتاً ایشان با حفظ بنیادهای کلامی، مبنی بر غاصب شمردن هر نوع حکومتی در عصر غیبت، با تسامح، با الگوی سلطنت کنار آمدند، و نهاد سلطنت را بهعنوان پدیدهای ضروری در عصر غیبت پذیرفتند. در این الگو، سلطان، عطیهای الهی در رأس جامعه بود که مردم باید از نافرمانی او احتراز جویند. هرچند در دورۀ مشروطیت، برخی علما تداوم این اندیشه را خواستار بودند، لیکن برخی فقهای شیعه برخی از مؤلفههای سلطنت معموله را منشأ بحرانهای اقتصادی و سیاسی ایران ارزیابی مینمودند. ایشان در آثار مکتوب و بیانات خود، سلطان مقید به قانون را پیشنهاد میکردند که آشکارا برخی از مؤلفههای سلطنت معموله را به چالش میکشید. این مقاله بر آن است با روش توصیفیتحلیلی و برپایه منابع کتابخانهای، بهخصوص رسائل سیاسی علمای ایران، به این سؤال پاسخ دهد که چه عواملی تغییر رویکرد گفتمانی علمای شیعه در باب سلطنت را به وجود آورده است. در ابتدا گفتمان سلطنت معموله را با مؤلفههایش و نیز زمینه اقبال اندیشمندان به این گفتمان را بررسی و سپس گفتمان سلطنت مشروطه را به همراه مؤلفههایش غوررسی نمودهایم. ازآنجاکه چرخش گفتمانی محتاج تضعیف گفتمان پیشین و در مرحله دوم وجود گفتمان بدیل است، در انتها تغییر بافت اقتصادی و بهتبع آن ناکارآمدی سلطنت معموله و خدشه در این گفتمان را تبیین نموده و توضیح دادهایم همزمانی این خدشه، با وجود یک بدیل حکمرانی، یعنی سلطنت مشروطه همراه بوده است. لذا این دو دست در دست هم داده، دلایل و عوامل این چرخش گفتمانی علمای پیشرو را شامل میشود. این تغییر گفتمان ازاینرو برای علمای پیشرو مهم بود که مقدمهای لازم برای اصلاحات بنیادین دولت در ایران بوده است.
Taiwanese Journal of Mathematics (10275487)(2)pp. 787-802
In the present paper we shall first introduce the notion of the algebra F(S, T) of two topological *-semigroups S and T in terms of bounded and weakly continuous *-representations of S and T on Hilbert spaces. In the case where both S and T are commutative foundation *-semigroups with identities it is shown that F(S, T) is identical to the algebra of the Fourier transforms of bimeasures in BM(S*, T*), where S* (T*, respectively) denotes the locally compact Hausdorff space of all bounded and continuous *-semicharacters on S(T, respectively) endowed with the compact open topology. This result has enabled us to make the bimeasure Banach space BM(S*, T*) into a Banach algebra. It is also shown that the Banach algebra F(S, T) is amenable and is a compact topological group, where denotes the spectrum of the commutative Banach algebra as a closed subalgebra of wap (S ×T), the Banach algebra of weakly almost periodic continuous functions on S × T.
Review of European Studies (discontinued) (19187173)6(4)pp. 42-49
The environmental crises of today are the resultant of human conduct with respect to conceptual, social, political and economical aspects. The conceptual-philosophical factor is the source of all these crises with an undeniable effect. Francis Bacon’s philosophical basics with no doubt are the most influential, regarding bio-environmental phenomena. He deals with the progress of the world in a manner where almost all components that contribute his philosophy to anthropology and or biology and even logic must serve human welfare at nature’s destruction cost. The attempt is made here to explain the domain of his philosophy in a manner where the effects of his opinions in initiating natural disasters are exposed. Our claim is that he is placed in the environmental ethics group of anthropocentrism. © 2014, Canadian Center of Science and Education. All rights reserved.
Journal of Philosophical Theological Research (17359791)22(3)pp. 107-120
No doubt, Gottlob Frege and A. J. Ayer are considered to be among the most prominent contemporary philosophers. Insofar as one of them has revolutionized the linguistic domain while the other has influenced the domain of ethics in a diametrical fashion. Ayer’s theory of emotivism is regarded as one of the most controversial moral theories in the past century. We believe that Frege, as a linguistic philosopher, has influenced emotivism in the methodological, logical, semantic, and epistemological domains. The emphasis on two fundamental principles of “compositionality” and “contextuality”; “the existence of mathematical concepts independent from mind”, “empiricism and verificationism” are all variables upon which emotivism is clearly dependent. The latter claim can be substantiated via analysis of the works of Ayer and particularly his “Language, Truth, and Logic” as well as his assertion in the introduction to this book concerning his debt to Frege. Among the most significant results of this essay, one can refer to the demonstration of the point that what constitutes the identity of the theory of emotivism is influenced by the “general line of linguistic analysis” in the aforementioned four domains. Copyright © the authors.
Al-Jami'ah (2338557X)59(2)pp. 423-448
Countless scientific efforts have been made for tackling the environmental crises and a relative success is achieved in awakening of different nations as regards the seriousness of the ever-increasing crisis. The current essay is also an effort in the same spirit. The goal of this essay is providing an outline of the Theory of “Common Beliefs”. This essay proves that animals like humans have such common beliefs as monotheism, prophecy and resurrection. Moreover, due to the difficulty of the acceptance of this idea for the mainstream minds, the possibility of the existence of such a claim is demonstrated based on the philosophical principles of Mulla Sadra. The method used in this research is documented-analytical using library sources. The main source of this study is Holy Quran, the exegeses of Quran, Islamic traditions as well as the works of Sadra and his followers. Among the results of the present research are making this claim acceptable in view of the rational and philosophical principles, creation of a spiritual, peaceful and even humane sense in the domain of environment, establishment of an environmental law based on a generous interaction between the man and the animal and arrangement of the interreligious dialogues among the religiously grounded cultures. [tak terhitung usaha ilmiah dalam menghadapi krisis lingkungan dan cukup banyak keberhasilan yang dicapai dalam kebangkitan beberapa negara serius merespon pertambahan krisis. Dengan semangat yang sama, artikel ini ingin menyajikan outline teori Common Belief yang membuktikan bahwa binatang seperti halnya manusia menerima prinsip monoteisme, takdir dan kebangkitan kembali. Mengingat kesulitan penerimaan ide ini bagi orang awam, kemungkinan eksistensi klaimnya dapat ditunjukkan berdasarkan prinsip filosofisnya Mulla Sadra. Artikel ini menggunakan metode analisis dokumen dengan sumber utamanya adalah Qur'an, tafsir Qur'an, karya Mulla Sadra dan murid-muridnya. Beberapa kesimpulan menunjukkan bahwa klaim bisa diterima secara rasional dan filosofis, penciptaan spiritualitas, kedamaian, masuk akal dalam konteks lingkungan, dan kemapanan hukum lingkungan berdasarkan hubungan baik antara manusia dan mahluk hidup (binatang) serta mengatur dialog lintas keyakinan dengan latar budaya masing-masing]. © 2021. All Rights Reserved.
Religious Inquiries (23224894)10(19)pp. 77-103
In the current essay we have explained the philosophic-mystical principle of analogical unity of existence as a theory that offers a solution for overcoming this critical situation. The existing capacity in this principle is in a form that can be raised as a new theory for resolving the environmental crisis. This essay is composed of two parts: First part has dealt with the evaluation of the theories of environmental ethics and the causes of these crises. Second part has turned to the study and explanation of the principle of analogical unity of existence and its quality of application in resolving the environmental crises. Among the results of the current research one can refer to the fact that based on this principle we can ground the theory of "environmental spirituality". The theory of environmental spirituality has introduced the nature as a sacred being that contains all divine perfections like living, perceiving and rational. Moreover, it has been proven that for prevention from environmental crises instead of adoption of "ethics-centered" laws we need to adopt "spiritualitycentered" laws. The method used in this essay is descriptive-analytic and the discussion is based on arguments. © the authors.
Politics and Religion Journal (18206581)15(1)pp. 221-237
Today nuclear weapons are a great global threat to human life and security. Meanwhile, Islamic Republic of Iran has strongly voiced its opposition to nuclear weapons based on the religious and rational measures and teachings. Ayatollah Sayed Ali Khamenei, the Supreme Leader of IRI, has also declared prohibited the production and use of nuclear weapons by issuing a Sharia based fatwa. The objective of the present essay is not only the explanation of this fatwa rather the identification of jurisprudential-moral foundations of it. The method used in this essay is documented-analytic. Among the results of this research, one can refer to the fact that Ayatollah Khamenei's fatwa is a religious fatwa not a merely governmental law and since fatwa is based on the eternal religious sources, it is considered to be strategic, eternal and universal not merely tactical, expediential and temporary. Moreover, rational and Sharia (moral and jurisprudential) documents and reasons in which the present fatwa has its own origin in addition to the subject of “use” includes the prohibition of “production”, possession” and “proliferation” too. © 2021 Authors. Center for Study of Religion and Religious Tolerance, Belgrade, Serbia.This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License
