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ABSTRACTS
Avicenna and the Accusation of Denying the Resurrection of the Body
Zohreh Tavaziani
The present paper, intended for the study of the truth or untruth of the
accusation of Avicenna’s disbelief in the resurrection of the body, is based
on his sayings in the "Book of Healing" and the "Book of Salvation" among
other things. The gist of his argumentations in all his works is that
resurrection can be conceivable in two forms of "bodily" and "spiritual".
The bodily form of such resurrection is not supported by the evidence of
logical reason, while its. Spiritual form is. Having classified the
resurrection in the bodily and spiritual forms, he deems the confirmation by
the Muslim of the truth of the resurrection of the body as a religious duty
based on the truth of the prophethood of the Prophet (PBUH). He , however ,
believes that the "felicity of soul" is never comparable with the "felicity
of the body". Therefore, the theosophists rather opt for the former felicity
than the latter form, so that they will not pay attention to it. After
emphasizing on this issue, he intends to explain why laymen have neglected
the "felicity of soul" in view of the fact of its perfectness.
Thus, having explained the reasons for laymen’s neglect of more exalted
perfection, ultimately – and on the basis of the words of those persons whom
he names "the people of science"- he accepts the fact that certain human
souls, who are called the "people of the Flesh" or "Badaniyyun" can have the
resurrection of the body, though such a body will be of the genus of
"Celestial Bodies", which shall serve them as a tool of soul.
The author has drawn her conclusions on some aspects of Avicenna’s
viewpoints, which may have served as grounds for accusing him. The author
entrusts the readers with the task of judging for themselves and they will
undoubtedly recognize and give him his due credit after studying the issue
carefully.
Key words: resurrection of the body, spiritual, soul,
felicity of soul, felicity of the body.
Rule – based Intercession in View of Sadra’s Disciples
Fatemeh Sadeghzadeh Ghamsari
Whenever Man resorte to a person for gaining benefits or warding off harms
in mundane matters or otherworldly ones, and requests him to mediate before
God, we could name that Man’s so doing "seeking for intercession", and the
mediating person "intercessor".
Intercession is of two genres: intercession originating in divine
legislation and intercession originating in creation i.e. "genetic
intercession". Certain manners of intercession–seeking such as repentance,
decent deeds and faith in divinity have their effects in this world and can
grant Man absolution. Other manners of intercession- seeking have their
fruits in the Judgment Day. The intercession by the friends of God and the
Righteous is counted one sort of intercession. Undoubtedly, God’s
forgiveness granted thanks to intercession would be an exceptional
phenomenon in the Creation and shall be on hand only after Man’s heart and
soul will have been purified … as other purifying factors would. The
intercessors would , in fact, complete and perfect- by their intercession as
well as their godly missions – Men’s potentialities for being pardonable. In
Molla Sadra’s and Allameh Tabatabai’s view, only one sole group of "the
People of the Right Hand", who are judged by the truth Most High as the
righteous Men thanks to their being god-fearing and pious, might be granted
intercession.
The rule-based intercession would neither be against the divine unalterable
rule, nor necessitate a change of divine knowledge or will… nor would belief
in such intercession cause Men’s audacity to indulge in sins.
Key words: intercession, divine and genetic intercession,
friends of God and forgiveness, rule-based intercession, role of
the intercessor.
Self- knowledge in Sadra’s Philosophy
Marziyeh Akhlaghi
Man is the only creature who comes to and fro between the earthly world and
the kingdom of Heaven and who has the capability to make his divine being of
substances ranging from this material world to intuitive world. Molla Sadra
believes that being is the very reality of knowledge and human soul. Whilst
negating the innate knowledge of Man at the outset of creation, he does not
deem self- knowledge of human soul possible other than in the presence of
its self- essence.
He names self knowledge "Mother of virtues" and "Source of science", and-
emphasizing the importance of self- knowledge – shifts the subject,
psychology from natural philosophy to theology (or metaphysics) and, under
the influence of Islamic texts regards it as the perfecter to the knowledge
of origin and end, and studies the cause and prejudicial effects of self –
neglect, whilst enumerating the virtues of that knowledge. With due
consideration of the Quranic and traditional principles of Molla Sadra’s
knowledge of Man, the present paper concludes that Sadra’s intellectual
system considers all sciences in the vast area of knowledge, even these
which are dealing with knowledge of Man and with self knowledge to be
instrumental tools to the recognitu of and acquaintance with Glorious God as
well as His Most Beautiful Names and Most Exalted Attributes.
Key words: self forget fullness, theologyin tuitive
knowledge, knowing oneself.
The Theories of Truth
Zahra Musavi
The wrong question to ask about truth is "what is truth". It is better than
the task is made easier by asking "what is it for a proposition (statement,
sentence, or belief) to be true?" the purpose of this essay is to
investigate a number of "theories of truth"- or more accurately, families of
views about truth. Coherence theories take truth to consist in relations of
coherence among a set of beliefs. Correspondence theories take the truth of
a proposition to consist, not in its relations to other propositions, but in
its relation to the world, its correspondence to the facts. In the pragmatic
theory, the truth of a belief drives from its correspondence with reality,
but stressing also that it is manifested by the beliefs survival of test by
experience, its coherence with other beliefs. Truth, in tarski’s account, is
defined in terms of the semantic relation of satisfaction. The redundancy
theory of truth claims that "true" is redundant, for to say that it is true
P is equivalent to saying that P.
Keywords: Truth, theories of truth, factual truth,
correspondence theory, coherence theory, pragmatic theory,
redundancy theory, tarski.
The Philosophical principles of Immortality in Kant’s View
Fatemeh Alipoor
Among the western philosophers, those who believe in the immortality of Man
have discussed reasoning and intellectual proof in the field of theoretical
reason. However David Hum believed, unlike them, that such propositions are
analytical and have no epiotemological values. Kant was the first who
defied, with a view to his peculiar prepositions, all such speculation and
argued that subjects like the immortality of the soul are not demonstrable
in the domain of theoretical reason, and that one may adduce grounds for the
pros and cons of such matters with equal strength [known as the paralogisms
of the prurse reason]. Thus, there are neither demonstrable nor refutable,
and the theoretical reason has no means to acquire their cognizance. The
only binding warranties and sanctions, in moral matters, for otherworldly
rewards and punishments, they must be shifted to the domain of practical
reason, since it is solely in the shadow of eternal life that such
otherworldly rewords and punishments on the part of God, the Almighty, would
be meaningful.
Key words: immortality, theoretical reason, practical
reason, moral values, otherworldly reward and punishment.
The Doctorine of unity of God in Zoroastrianism
Dr. Moggan Sakhaii
This essay deals with the doctorine of Unity, analytically, in
Zoroastrianism according to the Gathas, the verse texts: Is Zoroastrianism
based on the doctorine of unity of God of not? In accordance with the Gathas,
Zarathushtra worships solely Ahura Mazda, the one God and the Knowing, the
Powerful creator of the world. His religion is based on this doctorin.
Keywords: Ahura Mazda, Gathas, Angre Mainyu, Spenta Mainyu,
amesha spentas.
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