فصلنامه اندیشه دینی
پیاپی 22 (بهار 1386)

This paper focuses on particularity and generality in meta-ethics. To do so, the brief history with regard to the idea of generality in Kantianism and the way in which it is developed in the Rossian ethical framework is discussed in the first place. Moreover, having reviewed different kinds of moral particularism, the main claim and supporting argument for metaphysical particularism which repudiates the patternability of the reason-giving behaviour of different morally relevant features in different contexts is elaborated. Finally, a semantic argument is put forward to make the pattern ability of the reason-giving behaviour of morally relevant features justified based on Wittgensteinian notion of family resemblance.

The most significant and fundamental view in Yamani wisdom of Mirdamad is his opinion of Perpetual duration and contingency through it. He has not only started his philosophy with this idea, but also investigated many philosophical issues on its basis and presented new ideas on them. Even for explaining and verifying his view, he found no other way than revising other philosophical problems and harmonizing them with his own view of perpetual duration. The present paper deals with the consequences of this view and contingency through perpetual duration in Mirdamad’s Yamani wisdom. Among the issues that can be directly related to this view with which Mirdamad has dealt, mention could be made of replacing the view of contingency through perpetual duration with philosophers’ essential contingency, negation of Plato’s Ideas, interpretation of common absolute propositions interpretation and negation of temporal contingency, interpretation of abrogation and manifestation, negation assimilation and transcendence, and interpretation of many verses and traditions.But more significant than all consequences reached by Mirdamad on Perpetual duration and contingency through it, is the non-detailed creation of world by God. In his opinion, all creatures are emanated from God wholesale, collectively, and alongside each other. So no one is prior to the other in this regard. All creatures are grounded on God without damaging the principle of “The one does not emanate except one”. On the basis of this view, Mirdamad holds that God possesses a collective knowledge of all details and his knowledge does not necessitate multiplicity and transformation in his essence. Furthermore, with this view, Mirdamad was able interpret the subsistent accompaniment of God with all possibilities. He also explained Divine decree and predestination upon this theory and considered decree as non-detailed existence of creatures and predestination as detailed existence of them. In this way, he engaged in negation of the evil in the cosmos since non-detailed emanation of all possibilities requires the emanation of a full, complete system which is the best possible system.

Heidegger and Gadamer have important dwelling among teoricians on hermeneutic. The significance of them depend on several things like as: structuring of philosophical hermeneutic, wholly dissimilar basical scheme in the history of the issue in question and producing weighty changes in the process of this matter. Designing some new propositions such as pre- understanding, comprehension's circle, language and historicality and by a new concentrating of the hermeneutic upon them, they established a new perspective in this field. Some of this proposition, thought was existed in the prephilosophical hermeneutic but because of the interruption of the suitable structure; they have no such application and suitable consolidation. Heidegger and Gadamer have some shortcoming views some of them, for instance, are demonstrating no obvious criterion and framework and adaptation of understandings with them to gain access the truth, relativism, making the human mind as the axis of truth and denial of unity of truth. We will sketch these views and consider their blemish briefly.

(Ontology) has never been only a scene of watching and consequently a field of describing and explaining for Islamic philosophers and sages. In another for them words»ontology «was not confined, in seeing and understanding, but they considered becoming and going as a part of ontology.» Theosophy«, in the glossary of Islamic philosophy, often indicates to this side of ontology. Today this kind of ontology is proposed under the name of ontological approach and understanding in the theistic and atheistic branches of existentialistic philosophies and is used for evaluating abstract thinking about ontology. This kind of approach to ontology is particularly interesting and worthy of contemplation from view point of divine sages, such as Mulla Sadra. In this paper we try to have a glance to this kind of viewing.

This article deals with faith from Allameh Tabatabaei's Viewpoint. By a Quranic approach, Allameh considers faith as a matter of heart, a hopeful and trusting confidence in a holy issue that has some practical requisites.Although from his point of view practice is outside of the faith, there is an unbreakable link between faith and a pious practice. He believes that the object of religious faith is a real, actual and transcendental issue.Considering all the features of faith, he thinks that the highest degree of faith accompanies certainty and that, in all its degrees, reason has a key role.In this article at first an attempt is made to give a definition of faith, and then we study this concept from the viewpoint of Allameh Tabatabaei.

Training, educating and growth of the human being have a very crucial role in the development and civilization of religion. In the recent filed of civilization-making, civilization is the outcome of the fact that the human being has been influenced greatly by social manner of life (no migration). In the same direction, civilization originates from the fact that the traces of living through agriculture, commerce, trading and the increase of income have affected the human lives. Therefore, the results of such factors are the formation of individual culture, increase in power, wealth and social status, expansion of welfare and establishment of security based on traditional rules and powerful government. So in such a society, the innate ability and capacity changed into practice and the outcome of this practicality is the development of sciences, techniques and human talents.In the religious civilization-making ideology which was proposed by the Holy prophet (P.B.U.H.), parts of the civilization-making process were approved in its known concept. However, due to the fact that in religious humanity, the eternal perspective is taken into account as the main principle, it leads the human being to a level of power and this originates through practicing and enriching his religious talents and capacities. This level of power makes the human being ignore and tolerate the external and influential factors and take the direction of material and religious in spite of the surrounding barriers. Meanwhile, while practicing purification of soul and training, the human being deals with preparing the material capacity which is in line with this change; that is, creating the modern Islamic society.