Farhad zivyar; Seyyed Yaser Jebraily; Amir Etemadi Bozorg
Abstract
By exposing the shortcomings of science, Paul K. Feyerabend, questions the omnipotence of it and calls for the separation of society from science, just as at one time, with the help of science itself, society was separated from the church. Feyerabend calls for the establishment of freedom and pluralism ...
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By exposing the shortcomings of science, Paul K. Feyerabend, questions the omnipotence of it and calls for the separation of society from science, just as at one time, with the help of science itself, society was separated from the church. Feyerabend calls for the establishment of freedom and pluralism in society, and his pluralism is inspired by John Stuart Mill. The present study seeks to show that the pluralism of Mill is fundamentally different from the idealistic pluralism of Feyerabend. The pluralism which Mill presents is a means of discovering the truth, but for Feyerabend it is an end. We also show that Feyerabend, who opposes any universal criterion including science and rejects it as a myth, creates a new universal criterion which is "Majority Vote" to talk about the value system of his ideal society. Hence he fights one myth to make another.
Farhad Ziviyar; Mohammad Reza Sang Sefidi
Volume 9, Issue 1 , September 2018, , Pages 29-50
Abstract
A Muslim (specifically Shia) For its practice based religion (Apart from the epistemic and beliefs), must act on the basis of the "practical treatise". This treatise determines the five types of verbs of a Muslim (obligatory, Mustahab, mobah, makroh and haram). Today, human life is beyond the Individual ...
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A Muslim (specifically Shia) For its practice based religion (Apart from the epistemic and beliefs), must act on the basis of the "practical treatise". This treatise determines the five types of verbs of a Muslim (obligatory, Mustahab, mobah, makroh and haram). Today, human life is beyond the Individual life, and the social and political life has become an impartible part of Muslim life. Especially in Iran, and with the victory of the Islamic Revolution, this area of life has become more significant in society. The question that arises here is whether in the realm of social life, and in particular in the realm of political life, it is possible to speak of treatises that act like action treatises in the realm of individual life. That is, determining the five types of Muslim behavior in the political arena. Explaining the nature of this treatise based on their characteristics and their necessity is the main focus of this paper.
Farhad zivyar; Ebrahim Magidi; Amir Etemadi Bozorg
Volume 6, Issue 11 , September 2015, , Pages 61-78
Abstract
چکیده
مدینۀ فارابی بر انطباق فلسفه و دین استوار است و بخش عملی دین همان است که کلیاتش در فلسفۀ عملی بیان شده است. مدینۀ ابن سینا نیز مدینهای است واقعی که به شریعت پیامبر ...
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چکیده
مدینۀ فارابی بر انطباق فلسفه و دین استوار است و بخش عملی دین همان است که کلیاتش در فلسفۀ عملی بیان شده است. مدینۀ ابن سینا نیز مدینهای است واقعی که به شریعت پیامبر (ص) تکیه دارد. حال مدینۀ ابن رشد چه ویژگیای دارد؟ بر چه استوار است و در آن شرع چه جایگاهی دارد؟ در واقع، اگر اساس مدینۀ فارابی بر تقارن است و اساس مدینۀ ابن سینا بر شریعت، مدینۀ ابن رشد بر چه اساس و بنیادی شکل گرفته است؟ در این مقاله با توجه به نظام فلسفی ابن رشد سعی شده است تا به جایگاه شریعت در فلسفۀ سیاسی او پرداخته شود. این اندیشمند، با توجه به افق فکری خود یعنی تمدن اسلامی، در شرح جمهوری مدینۀ فاضلة افلاطون را در افق تمدن اسلامی مورد خوانش قرار میدهد و پیامبر (ص) را بنیانگذار آن معرفی میکند. او بین شریعت و قانون انسانی تضادی نمیبیند و ضمن اینکه شریعت را در تحقق فلسفه مؤثر میپندارد، فلسفه را نیز در چنین جامعهای از فهم شرعی برخوردار میداند
