Ali Naqi Baghershahi
Volume 2, Issue 3 , June 2011, Pages 1-15
Abstract
The law of Karma and rebirth are among important issues which concern the afterlife, determinism and free will, predestination, and man's fate. Thus, they are discussed in Indian religions and philosophical schools and almost all of them accept the two. They are foundations of their philosophical ideas. ...
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The law of Karma and rebirth are among important issues which concern the afterlife, determinism and free will, predestination, and man's fate. Thus, they are discussed in Indian religions and philosophical schools and almost all of them accept the two. They are foundations of their philosophical ideas. Karma means action and reaction. In other words, whatever the action may be (whether good or evil), it has a reaction. All of them are of the opinion that the order of universe is reflected in human beings' moral system. There is, however, some dispute among researchers concerning the origin of the notion "karma". Some of them are of the opinion that karma has a Vedic origin. Some others think that belief in karma has its roots in the beliefs of pre-Vedic native tribes. Karma and the rebirth are spoken of in Upanishads as well; and separation of the soul from body has been explicitly mentioned there. Karma and rebirth have been explicitly mentioned in Gita as well. In addition, belief in karma may be found in Buddhism and Jainism. In Buddhism, the term "samskara" has been employed which means force, will, making and combining. In Jainism, wandering of the soul in the hierarchy of being has been noted. They believe that we have to free the soul from the prison of body by observing moral principles and piety. From among the contemporary Indian thinkers, Aurobindo has seriously studied the concept of karma. This point has been one of his primary concerns and he has discussed the point within the framework of his own evolutionary doctrine.
Ali Rahmani Firouzjah; Saadieh Sohrabi
Volume 2, Issue 3 , June 2011, Pages 17-32
Abstract
According to the approach engaged to the concept of life style, there are usually differents description about it. life styles are a set of attitudes, patterns, behavior style, taste, the kind of use and means of life. Most of the time, that is collective action and several people are found the similarities ...
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According to the approach engaged to the concept of life style, there are usually differents description about it. life styles are a set of attitudes, patterns, behavior style, taste, the kind of use and means of life. Most of the time, that is collective action and several people are found the similarities on one kind of life style. these similarities raise as symbolic in society and make an identy for individual and social groups. now a days, life style is an effective factor on all of life aspects. in this article, by text analysis method, we study the effect of life style on individual and society value system with religion in the view of Ibn khaldon on the introduction book. Ibn khalon believe that geographical environment and livelihhod style are made two different kind of life styles in the society as Bedouin and urbanized. he believed that the kind of Bedouin needs and life style has been developed urbanism and special life style. this life style are established connection to many of collective existence area and are changed the religious on three dimension of belief, ethical and ritual.
Abdollah Ghanbarlu
Volume 2, Issue 3 , June 2011, Pages 33-55
Abstract
The present article concerns impact of modernity on the status of science and religion in human social life. Within the framework of the change of paradigm which occurred when modern thought and life emerged, man's reason became the most authentic source of man's knowledge; and, security and welfare ...
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The present article concerns impact of modernity on the status of science and religion in human social life. Within the framework of the change of paradigm which occurred when modern thought and life emerged, man's reason became the most authentic source of man's knowledge; and, security and welfare became the most important ideals of knowledge. In the epistemology of modernity, experience and logical explanation of the relation between variables play the main role in attaining an authentic knowledge. In addition, modernity scientism serves, essentially, to fulfill utilitarianist needs in the material sense of the term. Secularism is one of the fundamental characteristics of the semantic system of modernity according to which religion and religious teachings are recognized only when they are in harmony with requirements of modernity. Also, religious propositions are considered as scientific ones when they are confirmed by modern scientific methodologies. Epistemological requirements of modernity have striking impacts on the social sciences and Humanities as well. Modern Humanities, therefore, have been shaped in a secular approach.
Hossein Masoudnia; Hossein Tavassoli
Volume 2, Issue 3 , June 2011, Pages 57-73
Abstract
To survive, each and every theory needs to be in harmony with temporal and spatial requirements. For the same reason, it should undergo some developments. In development of a theory, the main hypotheses should be retained; and no harm should affect its origins. Development should be, on the other hand, ...
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To survive, each and every theory needs to be in harmony with temporal and spatial requirements. For the same reason, it should undergo some developments. In development of a theory, the main hypotheses should be retained; and no harm should affect its origins. Development should be, on the other hand, such that a theory may come to agreement with its own temporal and spatial circumstances. This very point is observed in Lakatos's methodology. Imre Lakatos is among philosophers who are working in the field of philosophy of science. He criticizes Popper's methodology. In Popper's falsifiability, one attempts to somehow falsify theories. Then, the falsified theories should be discarded and replaced by new ones. According to Lakatos, Popper's falsifiability tries to show a way to judge between two rival theories. He, thus, provides a methodology other than Popper's one. Lakatos's methodology is based on negative heuristic and positive heuristic. The authors of the present article seek to get some insight from Lakatos's methodology so that, based on it, they can study development of the jurists' theory of appointive authority into Imam Khomeini's absolute authority of the jurist. The main points in Lakatos's methodology from which the authors try to get some insight are negative heuristic and positive heuristic. Thus, the authors do not try to analyze Lakatos's methodology and apply it to the jurists' theory of authority. Having inspired by Lakatos's methodology, we suffice to study development and evolution of the jurists' theory of appointive authority into Imam Khomeini's absolute theory of authority.
Majid Mollayousefi; Ali Heydari Faraj
Volume 2, Issue 3 , June 2011, Pages 75-92
Abstract
One of the important issues in the course of history of human thought has been that whether the world of being is created or eternal. Before Aristotle, philosophers have been of the opinion that the world of being is eternal and not created. Believing in eternity of the categories of motion, ...
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One of the important issues in the course of history of human thought has been that whether the world of being is created or eternal. Before Aristotle, philosophers have been of the opinion that the world of being is eternal and not created. Believing in eternity of the categories of motion, time, and matter as the main components of the world of being, Aristotle states that the world of being is eternal and not created. That is why Aristotle's God as the agent cause of the world of being is only the mover of the universe and not a life-giver God. In Abrahamic religions including Islam, creatorness of God is a certain and evident point. Ibn Sina, thus, breaks up from Aristotle concerning creation of the world. As a matter of fact, Sinean picture of the world of being, God, and the relation between the two is other than the picture provided by Aristotle. Dividing origination into essential and temporal, Ibn Sina claims that temporal eternity of the universe does not mean that the world of being is not created by God. For Ibn Sina, therefore, God as the agent cause of the universe is not only the Mover but also the One Who grants being to the world of being.
** M.A., Islamic Philosophy and Hikmah.
Abdollah Neeksirat
Volume 2, Issue 3 , June 2011, Pages 93-110
Abstract
In the present article, the author has tried to describe Ghazali's arguments and claims to oppose philosophers and philosophy in brief; for, it goes without saying that he is one of the most serious and stubborn opponents of philosophy and philosophers in all historical eras. In this concern, many points ...
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In the present article, the author has tried to describe Ghazali's arguments and claims to oppose philosophers and philosophy in brief; for, it goes without saying that he is one of the most serious and stubborn opponents of philosophy and philosophers in all historical eras. In this concern, many points have been posed; but we are better to judge based of words of Ghazali and first-order philosophers so that truth may be found. What that may be briefly said in this concern is that Ghazali does not oppose with philosophy itself but also with philosophers' unreasonable involvement in the field of religiosity. His opposition with philosophers, according to Ghazali himself, is not caused by enmity or rivalry, but to defend religion; for, at least some ideas of philosophers weaken people's religiosity and are against religious beliefs and principles.
