نشریه اندیشه های فلسفی و کلامی
سال یکم شماره 1 (بهار و تابستان 1400)

Trying period for achieving meaningful and transcendent living is the most problematic and complex process in which human being spends in his life. Boundary situations (failure, death, suffering, challenge) bring absurdity and deflation for human beings. Man who thinks about this issues, usually face impact in two ways. they recognize the world absurd completely and know situation death, as factors which destroy human beings, so introspect and accept any work is fruitless or they are who spend their life as a loot tail. The third group are among people make meaningful these situations for themselves in favor of religious belief and to believe in other world. Because confront of these conditions destroy human beings, this article aims to show how, according to Jaspers, being in this situation can have a sublime achievement as a genuine being. In the first stage of human existence, Dasein is alone, but in the face of borderline situations and awareness of them, he acquires a higher level of existence to the point where he achieves a genuine Existanz from ordinary life.

According to Muslim philosophers, possible beings (all other than God) arise in a hierarchical system by emanation of Necessary Being. Now, considering that the Necessary Being is an eternal being, and at the same time it is impossible interruption of emanation form Him and violation of effect from the complete cause, how can the creation of possible beings from the Necessary Being be explained in such a way that eternity is only belong to Him and this matter should not conflict with interruption of emanation form Him and violation of effect from the complete cause? In this regard, Mirdamad, considering the three container of eternity (Sarmad), perpetuity (Dahr) and time for the chain of being, believes that the set of the world is created in format of contingency through perpetual duration (Huduth dahri). According to Mulla Sadra and in accordance with his special philosophical principles, the set of the world is created in format of substantial temporal contingency (Huduth zamani Johari), this means that the material world is a set of infinite substantial changes, and no material being is tow instant in same of delimitation of being, but in continuous contingency and decay. Mirdamad and Mulla Sadra both believe that their theory has been able to solve this problem, but it seems that the contingency through perpetual duration of Mirdamad does not mean anything more than the essential contingency which he himself is critical of it. Also, however Mulla Sadra's theory is a new viewpoint, but in order to prove that the eternity description belongs only to God, he offers a new explanation of the existence of incorporeal beings, which is worth pondering. Moreover, although Mulla Sadra has not commented on Mirdamad's point of view on this issue, but this silence does not mean satisfaction and agreement with his master's point of view, but according to the principles of transcendent philosophy, the contingency through perpetual duration cannot have a reasonable aspect in resolving the problem.

Farabi, in a normative perspective, considers Revelation the sole source of political legitimacy. However, as a positive analysis, constitutionalism occupies a pivotal position in Bruce Ackerman’s theory of legitimacy. Seeking to avoid the failures of Max Weber’s theory, which ascribes political legitimacy to tradition, charisma, and bureaucratic rationality, Ackerman argues that nowadays debates over the legitimacy of states revolve, rather, around their constitutions. The latest work of the contemporary authority on constitutional law is an extensive analysis of historical, political, and cultural events of the twentieth and twenty-first centuries in various countries that criticizes, complements, and extends Weber’s classic work.This essay is an analysis of the role of the constitution of the Islamic Republic of Iran in Ackerman’s tripartite model. After outlining the model, I will explain Iran’s place therein. It is for the first time since the Islamic Revolution that the country commands attention in an academic work of such stature.The first ideal-type in Ackerman’s theory is “revolutionary constitutionalism”, while “the insider-establishment giving strategic concessions to moderate outsiders” constitutes the second, followed by a third “elite construction constitutionalism”. For the first ideal-type, he cites the constitution of the Islamic Republic of Iran alongside such countries as France, Italy, India, and South Africa. Whereas Mao’s and Stalin’s experience serve as negative instances of the ideal-type, Iranian system exemplifies positive revolutionary constitutionalism as well as democracy. For Ackerman, the Iranian constitutional system has, after more than four decades, stood the test of time.

Social virtue is one of the influential and fundamental issues in the realization of the virtuous world-society (utopia). Virtue in Farab's thought is sought in the relation of wisdom and art. In Farabi's point of view the creation of philosophical-artistic structures that are created as a result of the connection between wisdom and art is the basis of the moral-intellectual structures of society. This structure appears in the form of a pyramid in epistemological and sociological dimensions. Wisdom in this structure, is at the top and imaginary and persuasive teachings and their dubious degrees in the lower part, as well as in the social class, the philosopher is in the highest position and the artist as the deputy is in the last rank .Playing the role of artists in Farabi's term "deputy rational" provides the necessary context and grounds for the reaction of wisdom and art to produce virtue. In Farabi's thought, the relationship between wisdom and art is extended to other social programs such as educational programs. "Melat" and "philosophy of Braniyeh" in Farabi's term are the result of such a connection and the basis of social virtue. The " Melat" is the imaginary representation of rational truths, and the "philosophy of Braniyeh" is the persuasive guardian of certain beliefs.

Rational education is undoubtedly one of the most important goals of educational systems and also plays an important role in Islamic education and is emphasized by religious verses and texts. Of course, rational education is not in conflict with value, religious and even mystical education, just as the integration of argument, the Qur'an and mystics can be observed in transcendent wisdom. The Philosophy for Children program is also one of the new educational programs to improve the process of philosophizing and thinking in children and claims a new approach in intellectual education called " The community of inquiry". It is Islamic. For this purpose, it is necessary to pay attention to its philosophical foundations in order to use the positive capacities of this program. Of course, in this context, due to the importance and direct relationship between epistemological foundations and intellectual training, this basis is examined. For this purpose, after reviewing and analyzing this program, its epistemological foundations are extracted and compared with the foundations derived from transcendent wisdom. The results show that transcendent wisdom can provide a different educational environment for children with a epistemological basis such as the possibility of access to certainty, absolutism, variety of tools and sources of knowledge and the possibility of religious knowledge and divine philosophy, which in addition to using positive capacities. The Philosophy for Children program addresses its shortcomings in educating a comprehensive God-seeking thinker.

This article firstly presents the glimpse of the revelation in the word and term and references to the concept of manifestation in the Ibn Arabi’ view, it studies the nature of revelation. In his view, however, revelation is at some stage devoid of any words, but the divine revelation in its descending’ levels (Tanzil’ levels), firstly in an imaginal catharsis it takes place in the heart of the prophet out of the time and in its final level of Tanzil placed in form of words for warming and preaching people by the prophet. In his view, clear signs of revelation are not accompanied by a prelude to thinking. This decline of revelation is accompanied by the explanation of the revelations by Ibn-Arabi, it shows the essential difference between prophetic revelation and inspiration: First, the prophetic revelation comes with the angel's revelation, and the prophet must preach what he receives, contrary to the inspiration; Secondly, although some types of revelation, such as the revelation of mysteries occur in dream, but the epistle of revelation has an non-dreaming nature; Thirdly, the prophetic revelation assign to the prophets, after the termination of prophecy, it has been cut off contrary to inspiration, therefore, none of the saints cannot act contrary to the law of the final prophet.

God catch a pact from all of mans about the god as Lord and mans as servant is in Alam Dzar that attributed to man's immaterial aspect as man's soul. Whereas the emergence (hudūth) of soul before of body is against to the Islamic philosophers principles.This article at first describe Islamic philosophers' reasons about not-emergence (hudūth) of soul before of body and next explain how catch a pact in Alam Dzar by Tracidental Wisdom. Since saying about some rules of Islamic philosophy same as (Basīt Al-haqīqah Kull Al-ashya) and the incoming real beings on various form and the problem of introversion of multiplicity in unity and next the soul before of bodies was near God with a type of being that suitable for its being and so isn’t as particular nomination and finally view his natural poverty and his existential dependency to the God and admission to it.So that catch a pact and admission to the God as Lord that is sanction by Verse of Quran and Imam's anecdote isn’t necessity by word and can be existential and viewing.

What Nussbaum seeks is to base ethics on emotions. It seems that love, as an important emotional state, is not only accompanied by jealousy and revenge but is also incompatible with liberal ethical principles. In Nussbaum’s view, liberal principles that love must accord with so that general ethical propositions based on emotions are adhered to, are mutual relations, individuality and empathy. She is therefore seeking a version of love that possesses these principles. Thus, after investigating the views of different philosophers and writers concerning love, she criticizes any form of domination in love and believes that the only way in which in the course of a romantic relationship one can respect the individuality of the beloved and maintain mutual respect is not to have any ulterior motives and not try to use the beloved as a means of attaining them. Thus, she maintains, the lover shall concern himself purely with the act of loving and does not seek to dominate the beloved. For trying to do so would bring jealousy and revenge in its wake.In this article we have attempted, in the light of Sadr al-Muta’alihin’s perspective that considers paying attention to the individuality and reality of a person’s existence, and hence unselfish love, to be possible only when one can love the concrete being of human beings while seeing also their connection to the Hereafter, to critique and evaluate Martha Nussbaum’s point of view.

One of the arguments which have attracted the mines of Muslim theologians almost from the very beginning of the history of Islamic theology is the problem of the inerrancy of the Holy Prophets. The viewpoint of the Muslim theologians on the inerrancy of the Holy Prophets influences their point of view both about the interpretation of the Holy Quran and defense from the immaculacy of the Holy Prophets based on the Quranic verse. Among the various sects of the Muslims, Shiite theologians are the most hard-taking. They have been used to believe that the Holy Prophets had been inerrant by all levels of inerrancy, whether before their prophecy or after that. The main research question in this paper is: “Are the reasons of the Shiite theologians sufficient enough to prove the claim of the most of them about the inerrancy of all of the Holy Prophets by all of the levels of the inerrancy both before and after the prophecy? And if the answer is negative, what is the solution for the problem? In this article, it has been clarified that the significance of the inerrancy is something beyond avoiding the commitment of the sins. Besides, some of the most important reasons of the Shiites and the amount of indication of each reason to prove the levels of the inerrancy is investigated. This investigation shows that these reasons are neither able to prove the inerrancy by all levels nor by any kind of mistake, neither previous to the prophecy nor afterward. Then in addition to dividing the very roots of the actual unity for both before and after the prophecy, under the title of “another way”, the influence of the reception of the revelation on the creation of inerrancy is studied. This was neglected by the traditional theologians. In this way, a better comprehension from the verses related to the problem of the inerrancy of the Holy Prophets, the inerrancy of other inerrant leaders, and the immaculacy of special friends of God is understandable.