نشریه اندیشه های فلسفی و کلامی
سال یکم شماره 2 (پاییز و زمستان 1400)

Contemporary and modern human beings face a crisis of meaninglessness and emptiness more than humans before them. Many human beings in the present world, by distancing themselves from their origins and destinations, live daily life with the suffering of wandering and daily life. Every day, this wandering has brought about the aimless passage of time and drowning in fleeting pleasures. The analysis and analysis of the intellectual works of the Safavid era, Qazi Saeed Qumi, confronts modern man with the message that life must be meaningful with spiritual and luminous life. Although the main drawback of Hakim Qumi's writings is that it is based on the thoughts and works of other scholars, it is not possible to move past his own writing style and special thoughts, if from judge Saeed's point of view, without believing in the meaningful starting station and the true source of light, i.e. being the Creator, and oblivious to the destination of movement, i.e., worldly death and return and eternal life, one cannot make a meaningful claim in life. In fact, believing in the existence of a constant observer in the world and fear of death and resurrection, like a teacher and guide, works for us and helps human self-control and self- control, and ultimately is very effective in meaningfulness to life.

Rousseau's ideas have influenced almost all the great philosophers after him, but scholars agree that his greatest and most important influence can be seen in Kant's works. Kant is influenced by Rousseau's ideas in his moral philosophy, political and social philosophy, and also his critique of metaphysics. Kant's conception of human nature, as well as the concept of autonomous will which is one of the important foundations of Kant's ethics are rooted in Rousseau's idea of the public will in his book social contract. Rousseau not only influenced the content of Kant's moral thought, but his influence can be seen even in the language and style of Kant's writing. Rousseau's works convinced Kant that metaphysics is potentially hostile to practical ethics, and where reason could not work, it would be better to allow metaphysics to follow practical needs. Rousseau's statements in Emile as well as in The New Heloise also played a role in shaping Kant's moral thought. In the present article, we examine Rousseau's place in the development of Kantian ethics.

Anthropology has been one of the most fundamental issues in the history of human thought and has been addressed in various aspects so far. This paper, with a comparative-critical approach, examines the thoughts of two prominent philosophers, Nietzsche and Allameh Jafari, in this field. Nietzsche, with an earthly definition of man, summarizes his nature only in the material element and considers the spirit as a set of senses and affections. By original zing human instincts, he does not consider any realm of kingdom, including origin and resurrection, for human beings. He considers issues such as ethics and religion as self-made constraints that by passing through them, man will become superhuman. Allama Jafari, unlike Nietzsche, considers human beings to have two material and spiritual aspects and considers the person as a means for the development of the spirit and considers authenticity from that spirit. He has an innate personality, nature and human mission to achieve commitment and responsibility through self-knowledge. Of course, in his view, man must reach the real self by adjusting himself naturally, because the earthly aspect of man cannot lead the spirit. Therefore, Nietzsche superhuman due to its limited and earthly identity cannot meet the excellent and original needs of human beings. Therefore, concepts such as God, religion, worship and ethics will be one of the fundamental elements of human identity that by properly understanding that man finds his identity in harmony with the song of existence, reaches to a reasonable life.

The relationship between controversy and philosophy is one of the aspects considered by Farabi in relation to five arts (Sanaat khams) with each other. According to him, controversy is influential in philosophy in many ways: including creating a general understanding of the argumentative premise for everyone to have access to definitive information, providing relative and additional proofs of certainty in relation to different degrees of knowledge, the formation of Kharegeh and Baranieh philosophy In teaching philosophy, start with controversy before making certain arrangements, understanding the general meanings by inducing details in the controversy's art, resolving the doubts of the principles of certain science and protecting philosophy from sophists and fallacies, also Utilizing common knowledge for the socialization of philosophy and so on. This issue is seen in Farabi's expression in the form of "the necessity of the precedence of dialectical doubts over philosophical and argumentative premises" in his works.

The present paper employs a mixed documentary-analysis research method to prove the need for establishing an academic major titled “Social theology.” Inspired by Master Motahhari’s thoughts thus, the epistemological structure of social theology is analyzed, the findings of which are as follows: Considering the maximum realm of Islam on the one hand and the various socio-religious needs of contemporary man on the other hand, the establishment of social theology seems necessary. A definition of Islamic social theology was obtained which has four pillars including "explanation and confirmation of social beliefs", "explanation and confirmation of social teachings of Islam", "analysis of emerging social issues" and "explanation of social functions of doctrinal teachings". Social Theology has a variety of subjects, of which social beliefs and social suspicions are among the most important, and in addition to the conventional socio-doctrinal issues, it includes other major issues. Due to the breadth of subjects, issues, goals, and interdisciplinary nature,social theology benefits from various methods.

Human has been uninterruptedly studied from different mystical, theosophical, philosophical, and psychological angles; and from these points of view, it is the only creature that in spite of having wisdom and knowledge to recognize and choose, has a lot of spiritual and psychological turbulences, specifically when the matter of love is the main issue. Therefore, here the attitudes of Jacque Lacan, French psychoanalytic theorist, and Mulla Sadra Shirazi, Iranian mystic and philosopher, would be investigated through a comparative approach. The former believes that the experience of a true love occurs only in the imaginary order after passing which one will continually experience the sense of lack and otherness, as everything symbolizes lack, and also every process of perception takes place in the signifying circle of language. Therefore, he looks at human being as a pack of unsatisfied desires which induce an everlasting pain. On the other hand, Mulla Sadra claims that love is a cosmic and ontological phenomenon which is inherent in human nature that tends towards interaction and unity with the cosmos. Considering Lacan’s theories about human’s instinctive life, the permanent sense of pain induced by lack and otherness in human is displayed, while besides depicting this pain, Sadra expresses an eternal innate motion of love in human that generates a deep feeling of joy. On one hand, Sadra goes beyond instinctive love defined by Lacan, and consequently experiences a kind of sublime as the result of the alternative sense of pain and joy through experiencing death and birth of lack in different times.

The theory of 'Amar bin al-Amrin', which was first proposed by the divinely preserved Imams (peace be upon them), invalidates both theories of absolute determination and delegation and proves the truth between them, should we finally see what is the role of man in his own works? What is the truth of "Amr al-Amrin"? pre-sadra'i philosophers throughout history each differed from each other, such as the permissible relationship between the human act (Ibn Rushd), to be stewardship agent of human and the distant agent of God (Khawaja Tusi), the role of choosing for man (Ibn Sina), which these interpretations were criticized by the philosophers of Sadr's school and Sadra himself. Sadra and her followers have provided a different interpretation of previous philosophers that do not have the drawbacks of previous interpretations and are compatible with unity pertaining to divine acts. Sadra says: The requirement of extension causality (which was in the interpretations before Sadra and some of sadra’s later interpretations) is to grant independence to the possible world, including human beings, and also this theory is actually a combination of absolute determination and delegation, such as lukewarm water. Sadr al-Mut'allehin, by correctly explaining the relationship between causality and referring it to the formation of a belonging existence and having something to do with the possible existence, proved that the middle causes, because they themselves are disabled by God the Almighty, have no independence, Therefore, true creatorship and independence are exclusive to God the Almighty and all beings need him in all their own dignity and in all circumstances and in all circumstances, and it is impossible for a being in one of his aspects of existence to be needless of him and be able to do something independently

Imam Reza (PBUH) was one of the solid scientific pillars of Shiite theology. The narrations and manuscripts left by him show the power of Shiite theology and the validity and strength of Imami reasoning. The era of Imam Reza (PBUH) can be considered as the appearance time of religions, sects and different theological schools. These theological schools at both extra and intra- Islamic levels were engaged in theorizing their ideas and propagating their beliefs and notions. In this regard, Imam Reza (PBUH) also spared no pains to present the theological principles of the imamiyah, to confront and fight against deviant religions, heretical sects and wrong theological schools. Using a descriptive-analytical method, this research tries to criticize the intellectual and theological schools in Razavi era while explaining Imam Reza (PBUH) theological foundations. The Findings suggest that the most important theological principles of Imam Reza (PBUH) are emphasizing fundamental principles of religion, Islamic texts and imperative role of rational reasoning, defending the rightfulness of the guardianship of the infallible Imams (PBUT) and using the Qur'an and the correct interpretation of Qur'anic verses.

The problem of evil is one of those significant issues that have occupied men’s thoughts from time immemorial. A glance at the history of this question reveals the fact that men have always applied their minds to it and have tried to understand it. Since God has not occupied a significant position in their philosophy, Western philosophers have paid less attention to the conflict between the existence of evil and that of God and His Attributes. This paper deals with the viewpoint of these philosophers and discusses its relation to the existence of God or His Attributes.