فصلنامه قبسات
پیاپی 104 (تابستان 1401)

Method and style of using epistemological resources in each sciences has an important role in the validity and territory of that knowledge. Sadr al-Muta'allehin and Allameh Tabatabaee, despite using axiomatic premise and argumentative method to prove philosophical propositions, also use other epistemological sources, but they are not the same in the way of using them. The present study uses a descriptive-analytical method to compare the method of Mulla Sadra and Allameh Tabatabaee in using "non-public epistemological sources" and answers the question that what commonalities and differences do the two philosophers have in the way of using the mentioned sources? The research approach shows that Mulla Sadra and Allameh Tabatabaee share in using non-public sources of knowledge to problem making, clarify the problem, and discover the middle term of the argument, But they are not the same in using these sources as the premises of the argument and argument confirmation. Mulla Sadra uses revelatory and intuitive sources and tools in these two positions, while Allameh Tabatabaee does not use these sources not only in the preliminaries but also in the confirmation of philosophical arguments. In this way, in addition to avoiding interpretation by the verdict of revelation, he offers a mathematical system capable of achieving logical certainty.

Today, the foundation of scientific systems in different universities around the world is mainly based on material schools. Among these paradigms, positivism has practically been more influential in the last century. The purpose of the present study was to compare the ontological, epistemological and methodological foundations of the positivist paradigm and Islamic humanities paradigm and the effects of the two paradigms on the science production process. The key challenge was whether the current humanities needed some reform, or beyond, a fundamental change commensurate with its philosophical foundations. The deductive approach using the available sources of the two paradigms was performed. The results showed that, in general, the philosophical foundations of positivism have serious differences with the foundations of Islamic humanities, and thus the results leaded to two different paradigms with different goals and ends. Therefore, it seems that the method of refining and completing the sciences is not working, and the humanities need to undergo fundamental changes (such as the establishment of the Islamic Humanities System).

One of the important issues in the field of science is the orientation and identity of science. Orientation of science means having attributes such as religious, Islamic, Jewish, Christian, secular, atheistic and the like. This issue is about all sciences; It is true from absolute philosophy as its most abstract to applied philosophies, concrete and applied sciences. The philosophy of religion as one of the applied philosophies is not exempt from this rule and can be directional and identity oriented. Various factors play a role as indicators in the identification and orientation of the philosophy of religion. Some factors are theoretical and epistemological and some are non-cognitive. Epistemological factors include: attitudes, worldviews, philosophy, paradigms and principles, foundations, subject, problems, sources, method and goal. Non-cognitive factors include things such as motivations, needs, tendencies, cultural background and place, social requirements, etc. The present article tries to show the criteria, factors and standard of the philosophy of religion with a philosophical and rational method. From the results and findings of this article, the possibility and necessity of the philosophy of Islamic religion despite the existence of some features, such as having a universal and common concern and question, the lack of difference between atheists and religious people in philosophical thinking about religion; Lack of concern in defending religious beliefs and the like.

The desire for immortality has been intertwined with human life since the beginning, and everyone at any level, even those who deny resurrection, have thought about this issue and do not deny the desire for immortality. This article examines the issue of immortality of the soul with an analytical approach and the views of Allameh Tabatabai and Anthony Flew are examined about the most challenging topics related to the immortality of the soul, the problem of inherent happiness and misery, the identity of the personality.What is Allameh Tabatabai's opinion about the existence of a substance called soul? Allameh's opinion about the soul, its quality of immateriality and immortality is derived from the Mulla Sadra’s transcendent wisdom’ (alhikma al-muta‘aliya). Relying on intellectual foundations and based on the Mulla Sadra’s transcendent wisdom’ and using principles such as the primacy of existence (asalat al-wujud), the substantial motion (al-harakat al-jawhariyya) of the soul, and the unity of the reality of the soul, Allameh presents a new interpretation of the resurrection and the immortality of the soul. On the other hand, according to Flew, is the existence of an independent identity called the soul and its survival possible? Flew denied an independent identity in man called soul, mind or spirit, and followed Hume, Russell and supporters of the physicalism theory in rejecting the subsistence and immortality of the soul. In this article, the author's effort is to explain the theory of Allameh and Flew on the immortality of the soul. Also, Allameh Tabatabai's opinion about the existence of a substance called the soul, Allameh's argument in proving the immortality of the soul will be examined. We intend to explain the strength and weakness of philosophical arguments and opinions presented by flew and answer Antony flew’s problems in rejecting the immortality of the soul from Allameh's point of view.

Social monotheism" is a recent, new term that arose from the thought of modern-minded Muslims and social reformers, and the necessary knowledge about it has not yet been produced, therefore it is necessary to explain its nature and provide its definition. The importance of dealing with social monotheism, on the one hand, in its special place in the "social theology" and on the other hand, in the dominance of social dignity over the individual dimension of humans in today's world, is the void of a general plan for life based on the teachings of revelation and the need to respond to the emerging needs of Islamic societies which are often concerned with emerging social issues. Therefore, in the present article, an attempt is made to clarify the nature and definition of "social monotheism" by descriptive-analytical method and using library sources. The findings of the article show that "social monotheism" which is defined as a subcategory of "social theology", is the epistemic and cognitive dimensions of monotheism in the macro structure of society, which is revealed by reading "theological monotheism" with a social approach. In this social approach, monotheism, in addition to the belief aspect, is understood as a redemptive, practical, transformational plan, model and general vision that has an impact on all aspects of human life and human societies. The requirement of this understanding of monotheism is the absolute sovereignty of God, not being satisfied with the existing situation and trying to bring the society to the main goal of creation and finally realizing the monotheistic society.

Swinburne, a contemporary philosopher of religion, is a thinker who defends the existence of God against atheists. The question of this article is, "What reading of theism does Swinburne draw?" And is this view of theism a proper view of God? Considering the examination of the problem of evil, and the most challenging attributes of God from Swinburne's point of view, he can be introduced as a moderated classical theist; Because he explains the most important attributes accepted in classical theism with a different interpretation. He denies eternal eternity. It also denies maximal immutability and suggests minimal immutability. Regarding absolute science, he offers a more adjusted reading than the classical view. It seems appropriate to introduce Swinburne's theology as "modified classical theology"; Although according to his analysis of absolute knowledge, he is on the slippery slope towards outspread theism; But his confrontation with the problem of evil is different from the approach of outspread theology. Based on the analysis, it can be said that Swinburne's view of God has many problems. This article examines Swinburne's theism with a descriptive-analytical method.

The importance of knowledge about the path of the spiritual wayfaring (sulūk), which will have undeniable functions in practical mysticism, something that the conscious sufi disciple (salek) in his journey towards God needs to know its nature, because in spiritual wayfaring (sulūk), such elements are important: 1- sufi disciple (salek) 2- the place of spiritual wayfaring 3- the spiritual wayfaring to 4- spiritual wayfaring (sulūk) on the other hand, beginning and end the spiritual wayfaring (sulūk) until intuition from the other side. Therefore, one of the fundamental questions of mystical spiritual wayfaring (sulūk) is, first what is the path of spiritual wayfaring (sulūk)? Secondly, what is its extension? In the present article, the answer to the mentioned question was given with a combined method (narrative and rational) and the output and finding of it is that it can be caught and deduced in the revealed teachings and philosophical-gnostic teachings, that is, the path of spiritual wayfaring (sulūk) is the soul of pious sufi disciple (salek). and the knowledge of the soul plays a major role in the occurrence and survival of the spiritual wayfaring (sulūk), and its nature will be innate, poverty, unity and existential. The structure of the article is also in the form of an introduction about the capacity and existential structure of man with the aim of achieving maximum perfection and unstoppable actuality in the arc of ascent, and then have been explained the importance, necessity and key role of the knowledge of the soul and the unity of the path and the multiplicity of ways to should be explained and analyzed sufi disciple’s existential becoming and ascending in the path of spiritual wayfaring (sulūk).

Discussing the language of religion and it’s nature is one of the most important issues in the field of philosophy of religion. In this article, religious propositions mean all religious categories that include the subject and the predicate of the proposition. Some consider religious propositions to be meaningless and sme consider religious propositions to be meaningful, although there are different views on the type of presentation of meaning, those who consider the language of religion to be meaningful, sometimes consider the entire language of religion and sometimes a part of it to be symbolic and metaphorical. Therefore, the subject of metaphor has a direct effect on the understanding of the Qur'anic verses and their interpretation; According to which, many significant problems will be solved. The method of this research is descriptive and analytical. First, with a descriptive method, the most important metaphorical approaches in the meaningfulness of religious propositions are examined, and finally, with an analytical method, we will reach this general evaluation that in these metaphorical approaches to meaningfulness, is not provided a clear and precise criterion for distinction between metaphorical and non-metaphorical parts of religious propositions.