نشریه اندیشه های فلسفی و کلامی
سال سوم شماره 5 (بهار و تابستان 1402)

We know that mental states including emotional tendencies play a significant role in the process of human internal and external actions and behaviors each one of which contain a type of moral judgement. In fact, such a structure of mental states and emotional leverages serve as a motive that leads to a type of persuation in man as a result of which a behavior emerges and a moral judgement, e.g. goodness, is issued. One can argue that Ayatollah Javadi Amoli does not see the mere belief in a proposition sufficient for the emergence of a behavior and action as well as the issuance of a moral judgment, i.e. goodness, and he clears a room for the emotions. Thus, the current essay seeks to show the features and points of the key factors in Javadi Amoli’s philosophical and moral encyclopedia as well as their impact on the emergence of the moral behavior and judgements in man. The author uses a descriptive-analytic method to explain the precise relationship between the attitude structure and vision structure based on the premises and requirements deriven from the thoughts of Ayatollah Javadi Amoli as well as the relation between each one of these factors.

There are generally two views regarding the miracles of the Holy Prophet (peace and blessings of Allah be upon him): one group believes that he had miracles and the second group believes that the Holy Qur'an is exclusive. In this sense, in the interpretation of the opening verses of Surah Qamar and the process of splitting of the moon, the second group believes that the splitting of the moon did not take place and that it will happen in the future and near the Day of Resurrection, and that the Holy Prophet did not have any other miracles other than the Holy Quran. In this article, the interpretation reasons of the second category are investigated by descriptive-analytical method and it is found that the opinions of this category are inconsistency with other verses of the Holy Qur'an, and also the reason for accepting this opinion is to invalidate the chapters of miracles of the Holy Prophet (peace and blessings of Allah be upon him) in the hadith books and to create doubt in The traditions of Mahdism.

Art is one of the most obvious mysterious manifestations of human culture and civilization Which has always overshadowed human life. in Schopenhauer's philosophy, art, as a part of This system, is presented in its interior and is an integral part of his philosophical system. This study is library method and content analysis seeks to examine the place of the art of Music in Schopenhauer's philosophical system. in order to achieve this, the whole category of art has been studied from the perspective of this Philosopher. the results of the studies Showed that in Schopenhauer's philosophy, art is no longer considered "art as art", but art Seeks to solve the problem of existence and as a means and passage for liberation from Domination of will to life, the principle of Sufficient direction and its face is proposed. Schopenhauer believes that music has no place and no illusion makes us familiar with a kind of Deep reality outside the place and, it has more power than other arts to raise us from this Sensual world. he considers music the best arts and architecture as the lowest of them. Because, music is not only ideas, but also will itself, and architecture, like the furthest place to ideas, is the lowest of the arts.

In Sino's interpretation of the proof of possibility and obligation, based on the immediacy of proving reality and the refusal of the community of contradictions, and based on the possible feature of external reality, doubt is removed from the existence of obligation. According to Leibniz's reading of this proof, Kant states that it only doubts the observer's theorems. The reality and possibility of them does not make it mandatory; Because the same doubt exists in the existence of the obligation. Also, according to the field of Kant's philosophy, since it is permissible to doubt all factual propositions, a definitive proposition cannot be used as a basis for obligatory proof, and since existence, necessity, possibility, and causality express the relationship of propositions; Therefore, talking about the external possibility and proving the existence of the obligatory in the context of the flow of causality is inappropriate. In this article, we are going to criticize these problems by using the descriptive analytical method and state that in Sino’s interpretation, first of all, the meaning of possibility is the non-existence of external reality, not the permission to doubt the facts. Secondly, the principle of proof of reality and the refusal of the community of contradictions have been placed as two realistic and certain propositions as the basis of the proof. Also, based on this interpretation, existence, obligation, and possibility can benefit from foreign examples in addition to the relationship found in cases. Therefore, the interpretation of these concepts according to the ratio existing in the cases regarding the spreading of the ruling is one of the examples of the concept of Sinew’s interpretation of this proof .

The present article, with descriptive method, tries to compare the educational and moral views of two great thinkers of the 18th and 19th centuries, namely Rousseau and Herbart, and intends to examine the differences and commonalities of their views on education and ethics. One of the reasons for comparing these two views is that Rousseau's educational views have influenced Herbart's educational theory. The result of this study shows that Rousseau considers the ultimate goal of education to be "complete adaptation and harmony with nature", but Herbart considers the ultimate goal of education to be "formation of personality or character". The principles of education from Rousseau's point of view are: reforming society is not possible without reforming the educational method. Correct education should be based on experimental psychology and understanding the psychological characteristics of childhood. It should be avoided to impose the taste of the teacher as an adult on the child. Instead of verbal and book methods, he used intuitive and practical methods. The teacher should cultivate the true needs of nature and make the child's talent a creative attitude. In Herbart's opinion, education should be tangible, continuous, progressive and related to life, and appropriate to the child's developmental stage and mental background and interest. Rousseau believes that morality is the highest aspect of man, and he considers a perfect man to be someone who has moral virtues. For Herbart, the goal of education is ethics, and Herbart's educational system ends in ethics.

Some verses and narrations indicate that Imam (a.s.) has knowledge of the unseen, in such a way that he is aware of all the facts of the past, present and future; This way of science raises doubts about Imam's infallibility. This research, with the library method, information analysis and comparison of opinions, tries to propose three answers to the doubts that the Imam (a.s.) has on his infallibility due to the knowledge of the unseen. Therefore, first of all, it is necessary to raise the types of doubts about the incompatibility of Imam's knowledge of the unseen (a.s.) with his infallibility, and then give appropriate answers to the type of doubt. Among the results of his research are: 1- Matters that lead to raising doubts about the incompatibility of Imam (a.s.) knowledge of the unseen with his infallibility include: making the decision-making quality of the Imam (a.s.) common, inducing the danger of some actions of the Imam (a.s.), equating types Sciences of Imam (a.s.); 2- The obedience of the will of the Imam (a.s.) to the divine will is the answer to all the doubts that undermine the infallibility of the Imam (a.s.).3- Imam Hussain's (pbuh) movement to Karbala, despite the knowledge of his martyrdom, cannot be applied to the title of inducing danger, but titles such as Jihad in the way of Allah and Amrba Ma ‘roof and prohibition of evil can be applied to it. 4- The distinction between obligatory and non-obligatory sciences of the Imam (a.s.) is also another way to prove the infallibility of the Imam (a.s.) in the cases of knowledge of his martyrdom.

Theoretical topics are the base of Vocabulary knowledge. Those topics include knowing the sources of Quranic vocabulary and dictionary books, derivation, synonyms, verbal and spiritual sharing, opposites, etc. Therefore, an interpreter with vocabulary knowledge is needed to discover the message's meaning. Understanding the words of divine verses is like pitting one part against whole. Understanding and acting on God's commands without understanding the words of God's verses is impossible. An important aspect of discovering the meaning and divine purpose of the Quran's verses is the vocabulary of its words.In order to discover the divine purpose of the verses, there are rules for the interpretation of commentators. Searching for the meaning of words is done by following their criteria. Those criteria are not the same for different commentators. In the current paper, we will compare two interpretations of Tasnim and Mufatih al-Ghaib (Al-Tafsir al-Kabir) to show how these criteria, along with other factors, lead the interpreter to a specific understanding of the Qur'anic vocabulary, so that the path of one commentator separates from another in one verse. Among the cases that their acceptance or rejection, involves in choosing the meaning of the words of the Qur'an are rules, the presence or absence of allusions, carrying the words of the Qur'an on the truth, etc.; But in general, all the rules are influenced by religion and the theological point of view of the commentator. The words "Ab," "Ihsan," "Gholf," "Mozabzabin," and "Khulud" were checked by doing a library search, the findings revealed that the theological perspectives of two commentators, Imam Fakhr Razi and Ayatollah Javadi Amoli, have an impact on the meaning of these words.

One of the important and desired topics of today's society is the discussion of Mahdism, and one of the questions in this regard is that considering that the Imam of the Time is in occultation, what is its function and benefit for the people? Since this question has occupied the minds of many people, especially young people, discussion and analysis in this field can have useful results. This research has been descriptive and analytical in processing and compiling, and in collecting information in a library method and by taking notes, and in the end, it has come to the conclusion that the presence of Imam Zaman (A.S.) in the age of absence has functions and benefits in the world of evolution. The role of the imam is active and at the same time final, and in the world of legislation, it is the kindness of the imam, preservation of the Sharia, inner guidance, special favors, etc.

This article aims to analyze Descartes' opinions and their implications in the field of education. In general, by using search engines and internet sites Google Scholar, Civilica, Mag Iran, Normagz, Scientific Information Database of Academic Jihad (SID), Irandak using the main keywords of this research including; Descartes, educational opinions, education and educational implications were investigated. The study population of this research included 36 articles, books and research reports, which were selected and analyzed with the purposeful sampling method. The findings presented in the results section were obtained from the total information obtained after removing duplicate cases and merging some cases.The study of these sources showed that the educational opinions of this eminent philosopher and thinker had a fundamental impact on the thinking and attitude of the people of the world and have the ability to adapt to the current educational goals and principles. Considering the necessity of using contemporary and ancient educational ideas and issues and using them in operational and executive programs of schools, it is necessary to take advantage of the valuable experiences of education and training at the world level and in order to localize goals and programs according to Upstream documents, necessary actions should be taken.