مجله فلسفه و کلام اسلامی
سال پنجاه و ششم شماره 1 (بهار و تابستان 1402)

Various strategies such as legal, economic, political, cultural and even military strategy have been proposed to establish world peace. In this regard, from Abu Naṣr Muḥammad al-Farabi's works, an educational strategy can be extracted to establish world peace. In his view, teaching elites is carried out using argument and teaching common people uses ways such as rhetoric and poetry, and tactics such as persuasion and imagination. From al-Farabi's point of view, the concept of world peace is not the negative concepts of "non-war" or "non-violence"; Rather, it is a positive concept of "cooperation between virtuous nations to achieve happiness". Al-Farabi's educational strategy for world peace seeks to minimize differences between the simulation of facts in the utopia and to prepare the way for world peace in the utopia by reducing mental animosities.

One of the most important attributes that Pinnock ascribes to God is "love". According to him, traditional Christian theologians - influenced by Greek thought - put the love attribute under "God's moral attributes" and pushed it to the sidelines. However, based on the Bible, "love" is one of God's inherent attributes and he is basically the lover (and, also, the beloved). Therefore, paying attention to this issue is very important in Christianity. From the point of view of Imami theologians, although Pinnock's belief in the love relationship between God and human has advantages over traditional theology, there are criticisms on the requirements he considers for this relationship. They believe that firstly, those aspects of the relationship that indicate weakness and influence cannot be ascribed to God, and secondly, although love is an important aspect of the relation between God and human, this relation is servitude-focused and not love-centered.In this research, Pinnock's view is studied from the perspective of Imami theologians using a descriptive-analytical method.

The extent of Infallible (Masum) Imam's Knowledge has been a subject of debate among theologians, resulting in the proposal of various theories. These theories can generally be classified into three categories: extremist, shortsighted, and non-independent. However, none of these theories align completely with the verses and hadiths, necessitating the search for a moderate theory that harmonizes with the apparent meanings of these sources. This research employs information collection, analysis, and comparison to explore the theories proposed by theologians and their respective challenges. Subsequently, the moderation theory is presented in detail.

This paper explores the similarities and differences in Mencius' and Farabi's perspectives on moral virtue. Influenced by aspects of moral philosophy and the ideas of Aristotle and Plato, the study presents a theoretical framework that highlights a shared approach to moral virtue and naturalism. While both philosophers embrace moral virtue, Mencius focuses on practical and partial virtues, whereas Farabi emphasizes theoretical, intellectual, and general virtues. This distinction results in several differences between their viewpoints. Mencius regards nature as the comprehensive source of ethics, emphasizing the inherent goodness of human nature. On the other hand, Farabi proposes the role of habit and practice in shaping morality. Farabi contends that morality is predominantly acquired, in contrast to Mencius, who emphasizes its innate nature. Additionally, Farabi suggests that an individual can elevate morality through habituation, a perspective not shared by Mencius.

Bada" refers to the alteration of divine conditional judgment by God regarding destinies, which occurs based on specific events, conditions, and factors. This teaching is a significant aspect of Shiite thought and holds a special place in the traditions of the innocents (peace be upon them). It is supported by numerous concrete examples from the Qur'an and Hadiths. While some Sunni groups have criticized Shiites for holding such a belief, this research, conducted through a descriptive-analytical method with a comparative approach and relying on library sources, reveals that the concept of "Bada" has also been mentioned in several instances in the Bible. This indicates that belief in "Bada" is shared among Abrahamic religions. The research further highlights the significance of a hadith from Imam Sadiq (a.s.) regarding "Bada," which has been insufficiently explored in contemporary studies. The purpose of this article is to provide an explanation and substantiate the concept of "Bada."

The concept of "abstraction" plays a crucial role in shaping perceptions and defining their boundaries and characteristics. This study explores the evolving meaning and function of abstraction within the context of three philosophical frameworks: the essential view, the principiality of being with a gradation unity approach, and the personal unity approach. In the essential view, abstraction entails separating from material aspects, thereby elucidating the emergence of triple perceptions, various forms of rationality, and the negation of perceptual additions. In the principiality of being with a gradation unity approach, perception is seen as existential and inseparable from the soul, progressing towards transcendence. Abstraction, in this context, involves transitioning from one order of existence to another, separating the perceiver from the perceived. Finally, in the personal unity of being, perception transforms into "appearance," and abstraction refers to the separation of this appearance from hidden or inferior appearances. Through these three perspectives, the process of abstraction moves from plurality towards unity and perception, ultimately converging with the perceptive appearance in the third paradigm.

In other articles, we have examined Mortaza Hajhosseini's natural deduction systems as presented in the second edition of his book, "Two Non-Classical Logic Systems: A New Outlook on Elements of Logic." In this article, our focus shifts to the semantics of these systems and an analysis of the issues surrounding soundness and completeness, as proven by Hajhosseini. We find that the book lacks clear definitions or definite specifications for several semantical terms used, including 'world,' 'supposed,' 'supposible,' 'basic situation,' and 'basic model.' Consequently, the semantic concepts of "validity" and "truth-preserving" in this context can be subject to multiple interpretations, some of which render certain relevant inferences irrelevant while others deem irrelevant inferences valid.Furthermore, we demonstrate that this semantics framework is incompatible with the proof theory presented in the book. The meta-theorems of soundness and completeness, as formulated, are erroneous and can be refuted with counterexamples. For instance, within the truth-functional system's semantics outlined in the book, a logical truth implies any other logical truth. However, the proofs provided in the book's natural deduction system are deemed 'invalid' because they violate Dag Prawitz's "normality" condition.

This article adopts a descriptive-analytical approach to examine the role of Mulla Sadra's philosophical principles in interpreting God's opposite attributes mentioned in the book Usul Kafi by the late Kuleyni (Kitab al-Tawhid). Specifically, it focuses on attributes such as "being the first and the last" or "being outward and inward." The study explores the influence of Mulla Sadra's philosophical principles, including the "principality of existence" and its associated concepts like "analogical gradation," "copulative existence," and "unity of existence," on the interpretation of these attributes. The findings demonstrate that the principle of principality of existence, along with its branches, shapes the meanings of these attributes. Consequently, not only does it resolve any apparent conflicts between opposite attributes, but it also reveals how each attribute complements the meaning of the other. Furthermore, the article establishes that Sadra’s ideas in this context are compatible with his broader theological perspectives.

Fakhr al-Din al-Razi and Khajeh Nasir al-Din al-Tusi share some resemblances and convergences in their doctrines concerning the problem of universals. However, there are significant differences as well. This article aims to examine their epistemological approaches to the issue of universals. In order to achieve this goal, several topics must be explored, including the cognitive status of universals, different types of universals, the process of intellection of universals, and the non-corporeal nature of universals and their abstraction. A notable aspect is the maximal rationalism exhibited by both thinkers, which emphasizes rational (universal) knowledge and, consequently, downplays the significance of empirical and natural sciences. To revitalize and shape modern science, a reevaluation of the problem of universals becomes necessary.

Muslim philosophers have regarded sensations, also known as propositions concerning the external world, as secondary self-evident propositions. According to Avicenna, although these secondary self-evident propositions are open to debate, they do not require further argumentation and are therefore considered self-evident. However, Mulla Sadra posits that real self-evident propositions are exclusive to "primary self-evident propositions," while secondary self-evident propositions are inherently "theoretical." Consequently, Avicenna deems the external world to be self-evident, whereas Sadra perceives it as theoretical and in need of proof. Our aim is to demonstrate that not only is Avicenna's perspective contradictory, but it also necessitates relativity and gradation of self-evident propositions, both of which are untenable. We concur with Sadra's viewpoint that secondary self-evident propositions are not truly self-evident but rather theoretical. Moreover, we reject the notion of relativity and gradation in self-evident propositions, affirming that genuine self-evident propositions are exclusive to "primary self-evident propositions" and that the existence of the external world is theoretical, requiring proof. This article employs an analytical-comparative-critical approach.

This article explores the viewpoints of Abul-Hasan Ameri regarding the concepts of purgatory and resurrection. While Ameri does not directly address these topics, an indirect analysis of his works suggests that he perceives the world of purgatory as an intermediate state between earthly life and resurrection. Regarding resurrection, Ameri maintains that while humans cannot fully comprehend its essence, individuals can acquire knowledge of it based on their own understanding. This implies that people possess varying levels of understanding when it comes to the concept of resurrection. Ameri's beliefs on both the physical and spiritual aspects of resurrection are influenced by religious texts, philosophers, and theologians. However, due to the limited availability of Ameri's works, it is challenging to draw a definitive conclusion about his perspectives on purgatory and resurrection.

In ancient times, atomists believed that objects were composed of minuscule, invisible, and indivisible particles known as "atoms" into which any substance could be broken down. Aristotle, on the other hand, rejected the physical breakdown of matter and advocated for a metaphysical analysis of matter and form. The majority of philosophers aligned with Aristotle's viewpoint. However, modern physics, relying on observation-based research, tends to lean towards atomism.This paper aims to assess the solution proposed by Allameh Tabatabaei to reconcile the conflict between these two theories and determine which perspective should be favored when faced with irreconcilable differences. The study utilizes conceptual, propositional, and systemic analysis methods to address these issues.It becomes apparent that Tabatabaei's solution undermines and renders the theory of "form" ineffective. According to Aristotle, form constitutes the complete reality of a species. This implies that form cannot be reduced to the atomic level, as a single atom cannot represent the entirety of a body's reality and the foundation of its species. For instance, one atom of a "human" does not encompass the entire essence of a human being.