Imam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023The Process of Developing Methodological Naturalism in Western ThoughtThe Process of Developing Methodological Naturalism in Western Thought126272010.30497/prr.2020.2720FASeyed MostafaMirbabapoorPh.D. student of philosophy of religion, Imam Khomeini Institute of Education and Research, Qom, Iran.0009-0003-9328-5358YosefDaneshvar NilooAssistant professor at the department of kalam and philosophy of religion, Imam Khomeini Educational and Research Institute, Qom, Iran,0009-0003-8886-7900Journal Article20181204The methodological naturalism, ie, the elimination of the Supernatural causes in the explanation of nature, what is the situation in the history of Western thought, and in which process was recognized as the main feature of the new science? With the historical study of Western thinking, it becomes clear that the roots of methodological naturalism reach the end of the period of myth and the beginning of philosophical thinking. In ancient Greece, with the exception of Plotinus and, to a certain extent, Plato, the dominant discourse in the recognition of nature, was a natural cause. In the early Middle Ages, due to the tendency toward Plato and Plotinus, supra-nationalism and the revelation of knowledge were the method of scientists in understanding nature. But in the late Middle Ages, for the sake of Aristotle's influence, the naturalistic approach returned to the scientific space of the West. With the critique of Aristotle in the Renaissance and the scientific revolution in the sixteenth and seventeenth centuries, a new method of methodological naturalism was accepted as a method of science. Classic physics, with a deistic view of the universe and the theory of evolution, with the exclusion of any divine design and discipline, established new naturalism in the scientific space, and this characteristic is still recognized as the paradigm of science.The methodological naturalism, ie, the elimination of the Supernatural causes in the explanation of nature, what is the situation in the history of Western thought, and in which process was recognized as the main feature of the new science? With the historical study of Western thinking, it becomes clear that the roots of methodological naturalism reach the end of the period of myth and the beginning of philosophical thinking. In ancient Greece, with the exception of Plotinus and, to a certain extent, Plato, the dominant discourse in the recognition of nature, was a natural cause. In the early Middle Ages, due to the tendency toward Plato and Plotinus, supra-nationalism and the revelation of knowledge were the method of scientists in understanding nature. But in the late Middle Ages, for the sake of Aristotle's influence, the naturalistic approach returned to the scientific space of the West. With the critique of Aristotle in the Renaissance and the scientific revolution in the sixteenth and seventeenth centuries, a new method of methodological naturalism was accepted as a method of science. Classic physics, with a deistic view of the universe and the theory of evolution, with the exclusion of any divine design and discipline, established new naturalism in the scientific space, and this characteristic is still recognized as the paradigm of science.https://prrj.isu.ac.ir/article_2720_fa2e8c4385712f9a1d24c363a2cbe5b8.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Critical Examination of Meaning and the Possibility of Paradigm Shift by Accepting EmergentismCritical Examination of Meaning and the Possibility of Paradigm Shift by Accepting Emergentism2756272110.30497/prr.2020.2721FASeyed HassanHosseiniDepartment for Philosophy of Science, Faculty Member, Sharif University of Technology, Tehran, IranMassoudToossi SaeidiPhD Candidate for Philosophy of Religion, Institution for Humanities and Cultural Studies, Tehran, Iran0000-0001-8394-8507Journal Article20190212Famous emergentists such as Nancy Murphy and Paul Davies claim accepting some emergentists' views would lead to a fundamental change in the prevailing scientific paradigm. This article first provides a general analysis of the components of the scientific paradigm by examining the main themes of positions such as naturalism, reductionism, scientism, and the like. In the course of this analysis, the various components of the scientific paradigm are explained, and the relation of these components to each other is examined. Afterwards, we examine emergentists' views of both weak and strong doctrines, and after classifying these views, we evaluate their relation to the components of the scientific paradigm. Investigating and classifying emergentists' views is done based on separating the views accepting hierarchy in nature in an ontological sense, against the views accepting just hierarchy in our explanations about nature, as well as the different views on the possibility of causal effects from higher than physical levels on the world situation. The results of this study show that, contrary to the views of Murphy and Davies, emergentism does not result in a paradigm shift, and only some of the particular views underlying this philosophical position are, to a limited extent, incompatible with some of the components of the prevailing scientific paradigm.Famous emergentists such as Nancy Murphy and Paul Davies claim accepting some emergentists' views would lead to a fundamental change in the prevailing scientific paradigm. This article first provides a general analysis of the components of the scientific paradigm by examining the main themes of positions such as naturalism, reductionism, scientism, and the like. In the course of this analysis, the various components of the scientific paradigm are explained, and the relation of these components to each other is examined. Afterwards, we examine emergentists' views of both weak and strong doctrines, and after classifying these views, we evaluate their relation to the components of the scientific paradigm. Investigating and classifying emergentists' views is done based on separating the views accepting hierarchy in nature in an ontological sense, against the views accepting just hierarchy in our explanations about nature, as well as the different views on the possibility of causal effects from higher than physical levels on the world situation. The results of this study show that, contrary to the views of Murphy and Davies, emergentism does not result in a paradigm shift, and only some of the particular views underlying this philosophical position are, to a limited extent, incompatible with some of the components of the prevailing scientific paradigm.https://prrj.isu.ac.ir/article_2721_362387494f6be6613daea643a7706a42.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Pragmatic Encroachment: An Epistemic Explanation in favor of Religious Beliefs.Pragmatic Encroachment: An Epistemic Explanation in favor of Religious Beliefs.5773272310.30497/prr.2020.2723FAAliKalani TehraniPh. D Candidate , Department of Kalam, Philosophy of Religion and New Problems in Kalam, Faculty of Law, Theology and Politics, Science and Research Branch, Islamic Azad University, , Tehran, IranAhmad RezaHemmati MoghadamAssistant Professor , Department of Philosophy of Science, Science and Research Branch, Islamic Azad University, Tehran, IranJournal Article20190616In this article, we address the role of pragmatic considerations in knowledge and, in particular, religious knowledge, as one of the challenging topics in epistemology and religious epistemology, and suggest a different model for the relation between pragmatic considerations and religious beliefs. Based on this model, a plausible explanation for believers and atheists' different positions in similar and identical epistemic situations can be conferred. In this regard, after presenting epistemic purism as the common view in epistemology with the claim that epistemic subjects must have the same position in the same and identical epistemic situations, we will show its inadequacy in explaining some epistemic intuitions. Then we consider subject-sensitive invariantism from Fantl and McGrath's perspective and confirm its supremacy over epistemic purism for its ability in explaining those epistemic intuitions. Finally, using a version of subject- sensitive invariantism in the field of religious beliefs, we show that believers can defend their theistic positions without being accused of deficiency and epistemic vices.In this article, we address the role of pragmatic considerations in knowledge and, in particular, religious knowledge, as one of the challenging topics in epistemology and religious epistemology, and suggest a different model for the relation between pragmatic considerations and religious beliefs. Based on this model, a plausible explanation for believers and atheists' different positions in similar and identical epistemic situations can be conferred. In this regard, after presenting epistemic purism as the common view in epistemology with the claim that epistemic subjects must have the same position in the same and identical epistemic situations, we will show its inadequacy in explaining some epistemic intuitions. Then we consider subject-sensitive invariantism from Fantl and McGrath's perspective and confirm its supremacy over epistemic purism for its ability in explaining those epistemic intuitions. Finally, using a version of subject- sensitive invariantism in the field of religious beliefs, we show that believers can defend their theistic positions without being accused of deficiency and epistemic vices.https://prrj.isu.ac.ir/article_2723_c315f0320b7cd4ec85756fac52d78076.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023A Critical Consideration of Jurgen Moltmann's Theology of HopeA Critical Consideration of Jurgen Moltmann's Theology of Hope75102272410.30497/prr.2020.2724FAHasanSaraylooPh.D. student of Kalam and Philosophy of Religion and, Faculty of Law, Theology and Political Sciences, Islamic Azad University, Sciences, and Research Branch, Tehran, IranRasoulRasoulipourAssistant Professor, Dept of Philosophy, Kharazmi University, Tehran. Iran0000-0002-3157-4715Journal Article20190413Jurgen Moltmann (1926-) is one of the first generations of the post-world war theologians who existentially experienced the ominous consequences of despair in the Christian society and made his best efforts, alongside the Confessional Church, to resurrect “hope” among the Christians. Utilizing the Liberal and the Existential Theology and demythologizing of the Christian history reserve, he stated that the resurrection of “hope” is the result of human existential capacity along with his/her knowledge and decision. Applying dialectical method, Moltmann put the “eschatology”, which was an aphotic subject at the end of all Christian theology books, as a practical principle at the center of the Christian theology, besides “cross” and “resurrection” of Christ. Influenced by Ernst Bloch and away from theistic and pantheistic God, Moltmann borrowed the “panentheistic” view of Pannenberg about God and by a new interpreting of the “cross” and the “resurrection”, distinguished from Martin Luther, Karl Barth, and Rudolf Bultmann’s, he made God with His “covenant” the most watchful figure in the human being’s sufferings and challenges and the most active being in the fate of man and cosmos. In this documented, critical and analytical article, emphasizing on the first book of Moltmann; i.e. <em>Theology of Hope, </em>we have tried to answer the question of importance of “hope” in Moltmann’s theology in comparison with Bultmann’s liberal and existential theology, Barth’s neo-orthodox theology, and Bloch’s Marxist philosophy of hope. Moltmann could accomplish the presence of the Holy Book in the Christians’ daily life, and make a comprehensible key for solving the problems of the Christian society by resurrecting of the eschatological hope instead of remaining at the present or the past. Jurgen Moltmann (1926-) is one of the first generations of the post-world war theologians who existentially experienced the ominous consequences of despair in the Christian society and made his best efforts, alongside the Confessional Church, to resurrect “hope” among the Christians. Utilizing the Liberal and the Existential Theology and demythologizing of the Christian history reserve, he stated that the resurrection of “hope” is the result of human existential capacity along with his/her knowledge and decision. Applying dialectical method, Moltmann put the “eschatology”, which was an aphotic subject at the end of all Christian theology books, as a practical principle at the center of the Christian theology, besides “cross” and “resurrection” of Christ. Influenced by Ernst Bloch and away from theistic and pantheistic God, Moltmann borrowed the “panentheistic” view of Pannenberg about God and by a new interpreting of the “cross” and the “resurrection”, distinguished from Martin Luther, Karl Barth, and Rudolf Bultmann’s, he made God with His “covenant” the most watchful figure in the human being’s sufferings and challenges and the most active being in the fate of man and cosmos. In this documented, critical and analytical article, emphasizing on the first book of Moltmann; i.e. <em>Theology of Hope, </em>we have tried to answer the question of importance of “hope” in Moltmann’s theology in comparison with Bultmann’s liberal and existential theology, Barth’s neo-orthodox theology, and Bloch’s Marxist philosophy of hope. Moltmann could accomplish the presence of the Holy Book in the Christians’ daily life, and make a comprehensible key for solving the problems of the Christian society by resurrecting of the eschatological hope instead of remaining at the present or the past. https://prrj.isu.ac.ir/article_2724_64a08e5f1e6c39faeb90108c430eb120.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Al-Mufid on the Scope of Inerrancy of the Prophets and Its Inconsistency with Their KnowledgeAl-Mufid on the Scope of Inerrancy of the Prophets and Its Inconsistency with Their Knowledge103120272510.30497/prr.2020.2725FAMalikAbdiyankordkandiLecturer of Islamic philosophy and theology, Payame noor University, IranSeyed AliAlamolhodaAssociate professor of Islamic philosophy and theology, Payame noor University, IranJournal Article20190731Along with other Islamic theologians and philosophers, al-Shaykh al-Mufid believes in the inerrancy of prophets as far as it is related to the claim of prophethood, as well as reception and presentation of revelation and contends that they cannot commit sin in these areas whether consciously or unconsciously. In areas other than those related to their prophecy, though, he believes that while they are all inerrant in almost every realm, before their being chosen, prophets other than Muhammad might have inadvertently committed minor sins which do not humiliate them. On the other hand, al-Mufid considers the prophets to be aware of divine commands and aware of the consequences of (dis)obeying them. One might object that belief in the prophets’ knowledge of divine commands is incompatible with the belief that they have committed sins. I will argue that based on the philosophical principle of gradation of knowledge and inerrancy, as well as the scriptural arguments for gradation of prophecy, the <em>prima facie</em> contradiction in al-Mufid's ideas on prophets’ knowledge and inerrancy can be resolved.Along with other Islamic theologians and philosophers, al-Shaykh al-Mufid believes in the inerrancy of prophets as far as it is related to the claim of prophethood, as well as reception and presentation of revelation and contends that they cannot commit sin in these areas whether consciously or unconsciously. In areas other than those related to their prophecy, though, he believes that while they are all inerrant in almost every realm, before their being chosen, prophets other than Muhammad might have inadvertently committed minor sins which do not humiliate them. On the other hand, al-Mufid considers the prophets to be aware of divine commands and aware of the consequences of (dis)obeying them. One might object that belief in the prophets’ knowledge of divine commands is incompatible with the belief that they have committed sins. I will argue that based on the philosophical principle of gradation of knowledge and inerrancy, as well as the scriptural arguments for gradation of prophecy, the <em>prima facie</em> contradiction in al-Mufid's ideas on prophets’ knowledge and inerrancy can be resolved.https://prrj.isu.ac.ir/article_2725_4bbdcc0e821637155ac4217bdab70d2e.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Reflections on the Argument for the Existence of God in Pre-Critical Period of Kant's ThoughtReflections on the Argument for the Existence of God in Pre-Critical Period of Kant's Thought121142272610.30497/prr.2020.2726FAMortezaRohani RavariPh.D student of philosophy of religion, Department of philosophy of religion, Faculty of theology and Islamic teachings, University of Tehran , Tehran, IranAmirabbasAlizamaniAssociate professor at the department of philosophy of religion, University of Tehran, Tehran, Iran0000-0001-6752-6718Seyed HamidTalebzadehProfessor at the department of Philosophy, Faculty of literature and humanity, University of Tehran.Tehran.IranAhadFaramrz QaramalekiProfessor at the department of kalam and Islamic philosophy, Faculty of theology and Islamic teachings, University of Tehran, Tehran, IranJournal Article20190728According to the critical Kant, the idea of God is a transcendental idea of pure reason, i.e., theoretical reason cannot, after considering its limitations, make an argument against or for it. In the pre-critical period, however, in a treatise called "The Only Possible Argument in Support of a Demonstration of the Existence of God" he tried to prove the existence of God by means of the theoretical reason. The significance of this treatise is that, on the one hand, contrary to what the critical Kant believes about the limits of human reason, he endeavors to theoretically prove the existence of God, and on the other hand, contrary to the Wolfian-Leibnizian tradition, he proposes a natural-theological argument instead of a cosmological argument. Concentrating on the concept of possibility in formulation of an ontological argument, he criticizes the former formulations, especially Descartes’, and presents a new version of it. In this paper, we intend to first explain Kant's argumentative reasoning for proving the existence of God based on "The Only Possible Argument in Support of a Demonstration of the Existence of God", and second, we try to show that the alleged conflict between the title of the book (only possible argument...) and its content (the acceptance of two natural-theological arguments and ontological argument), which led some of Kant scholars to believe that Kant is incoherent is false and comes from a mistake in translation of the German term ‘Beweisgrund’According to the critical Kant, the idea of God is a transcendental idea of pure reason, i.e., theoretical reason cannot, after considering its limitations, make an argument against or for it. In the pre-critical period, however, in a treatise called "The Only Possible Argument in Support of a Demonstration of the Existence of God" he tried to prove the existence of God by means of the theoretical reason. The significance of this treatise is that, on the one hand, contrary to what the critical Kant believes about the limits of human reason, he endeavors to theoretically prove the existence of God, and on the other hand, contrary to the Wolfian-Leibnizian tradition, he proposes a natural-theological argument instead of a cosmological argument. Concentrating on the concept of possibility in formulation of an ontological argument, he criticizes the former formulations, especially Descartes’, and presents a new version of it. In this paper, we intend to first explain Kant's argumentative reasoning for proving the existence of God based on "The Only Possible Argument in Support of a Demonstration of the Existence of God", and second, we try to show that the alleged conflict between the title of the book (only possible argument...) and its content (the acceptance of two natural-theological arguments and ontological argument), which led some of Kant scholars to believe that Kant is incoherent is false and comes from a mistake in translation of the German term ‘Beweisgrund’https://prrj.isu.ac.ir/article_2726_b1c00bcd4b5183705c134b3365f8c45e.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023: Ibn ‘Arabī on Epistemic Disagreement: Ibn ‘Arabī on Epistemic Disagreement143156272710.30497/prr.2020.2727FAHamedehRastaeiPhD graduate in Islamic philosophy and theology. Allameh Tabatabaei University, Tehran, IranGhasemKakaieProfessor of Islamic philosophy and theology, Shiraz University, Shiraz, IranJournal Article20190202In an epistemic disagreement, if the counterparts insist on their rightfulness and falsification of other’s opinions, the cognitive contradictions often end up with conflict. If one of them ignores his belief and accept other’s beliefs unconditionally, it leads to domination and sovereignty of others. Here, Ibn ‘Arabī proposes a third way. Despite sticking to his belief, he considers other’s beliefs as opportunity for further excellence and knowledge. In Ibn ‘Arabī’s system of thought, every creature is ontologically a manifestation of a name or some names of God. Also, epistemologically, their understanding of God depends on their ability to receive the divine manifestations. <br /> Ibn ‘Arabī accepted the idea of inaccessibility to the whole truth by connecting the discrepancy of ideas and beliefs to the discrepancy of talents and manifestations. This idea can be one of his most important bases in addressing epistemic disagreement.In an epistemic disagreement, if the counterparts insist on their rightfulness and falsification of other’s opinions, the cognitive contradictions often end up with conflict. If one of them ignores his belief and accept other’s beliefs unconditionally, it leads to domination and sovereignty of others. Here, Ibn ‘Arabī proposes a third way. Despite sticking to his belief, he considers other’s beliefs as opportunity for further excellence and knowledge. In Ibn ‘Arabī’s system of thought, every creature is ontologically a manifestation of a name or some names of God. Also, epistemologically, their understanding of God depends on their ability to receive the divine manifestations. <br /> Ibn ‘Arabī accepted the idea of inaccessibility to the whole truth by connecting the discrepancy of ideas and beliefs to the discrepancy of talents and manifestations. This idea can be one of his most important bases in addressing epistemic disagreement.https://prrj.isu.ac.ir/article_2727_23fc4cba066f390a8cc729c7592b6ee8.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Religious Act in Max Scheler's Phenomenology of ReligionReligious Act in Max Scheler's Phenomenology of Religion157176272810.30497/prr.2020.2728FAHamid RezaErfanifarPh.D student of Contemporary Philosophy, Imam Khomeini International University, Qazvin, IranHassanGhanbariAssociate Professor of Philosophy of Reigion, University of Tehran, Pardis Farabi, Qom, IranJournal Article20190426Max Scheler’s philosophy of religion is, in fact, the essential phenomenology of religion. The core of his discussion of religion is the concept of "Religious Act," which Scheler introduced as a "givenness" in which the divine/holy is given. He believes that "Person" communicates with God in the religious act, and the experience of this communication is unique and irreducible. This action is self-evident, but its self-evidence differs from self-evidence in logic and derives from the phenomenological intuition. According to Scheler, the religious act is fundamental to human existential dimensions. He describes three intrinsic specific features of religious act, which we review in this article. At first, we look at the intuitive understanding and the role of emotion in it. Then, after explaining the concept of the religious act and its characteristics, we examine and evaluate Scheler’s formulation of these characteristics. We argue that the relationship between Scheler’s conception of the religious act and the Divine (whether understood monotheistically or not) is not clear. Besides, speaking of “transcendence” implies an a priori “trans-world.” Finally, Scheler’s method in recognizing the fundamental dimension of the human being is in contrast with the task of phenomenology.Max Scheler’s philosophy of religion is, in fact, the essential phenomenology of religion. The core of his discussion of religion is the concept of "Religious Act," which Scheler introduced as a "givenness" in which the divine/holy is given. He believes that "Person" communicates with God in the religious act, and the experience of this communication is unique and irreducible. This action is self-evident, but its self-evidence differs from self-evidence in logic and derives from the phenomenological intuition. According to Scheler, the religious act is fundamental to human existential dimensions. He describes three intrinsic specific features of religious act, which we review in this article. At first, we look at the intuitive understanding and the role of emotion in it. Then, after explaining the concept of the religious act and its characteristics, we examine and evaluate Scheler’s formulation of these characteristics. We argue that the relationship between Scheler’s conception of the religious act and the Divine (whether understood monotheistically or not) is not clear. Besides, speaking of “transcendence” implies an a priori “trans-world.” Finally, Scheler’s method in recognizing the fundamental dimension of the human being is in contrast with the task of phenomenology.https://prrj.isu.ac.ir/article_2728_5e751896e527c862bf67251a474b3819.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023A Critical Assessment of Therapeutic (Anti-metaphysical) Interpretation of Tractatus and the Kierkegaardian Reading of Early WittgensteinA Critical Assessment of Therapeutic (Anti-metaphysical) Interpretation of Tractatus and the Kierkegaardian Reading of Early Wittgenstein177199272910.30497/prr.2020.2729FAAliSadeghiPh.D Candidate in Philosophy of Religion, Institute for Humanities and Cultural Studies, Tehran, IranJournal Article20190911During the 1980s, in opposition to the traditional interpretation of Tractatus, in which it is believed that Tractarian nonsense proposition can be divided into two groups of misleading and illuminating nonsense, a new interpretation (therapeutics or anti-metaphysical) has formed the proponents of which are in agreement upon two fundamental ideas about Tractatus: First, all nonsense propositions in Tractatus are mere nonsense, and there is no difference between them, and second, Tractatus aims at transmitting a practical knowledge to its reader, rather than a theoretical one. Some central figures of the therapeutic interpretation of Tractatus, such as James Conant, believe that early Wittgenstein should be treated within the Kierkegaardian lines and his Postscript. Both early Wittgenstein and Kierkegaard maintain that "ineffable truth" is an inconsistent idea that should be considered as a disease that should be treated. In this paper, I try to describe therapeutic interpretation and the Kierkegaardian reading of early Wittgenstein. Then, I focus on some of its failures and defects: Far from being compatible with what Wittgenstein has meant by "nonsense," therapeutic reading could not adhere to "resolute" meaning of "nonsense." Based on these remarks, I try to achieve to the conclusion that neither therapeutic interpretation nor its subsequent Kierkegaardian reading of early Wittgenstein is acceptable.During the 1980s, in opposition to the traditional interpretation of Tractatus, in which it is believed that Tractarian nonsense proposition can be divided into two groups of misleading and illuminating nonsense, a new interpretation (therapeutics or anti-metaphysical) has formed the proponents of which are in agreement upon two fundamental ideas about Tractatus: First, all nonsense propositions in Tractatus are mere nonsense, and there is no difference between them, and second, Tractatus aims at transmitting a practical knowledge to its reader, rather than a theoretical one. Some central figures of the therapeutic interpretation of Tractatus, such as James Conant, believe that early Wittgenstein should be treated within the Kierkegaardian lines and his Postscript. Both early Wittgenstein and Kierkegaard maintain that "ineffable truth" is an inconsistent idea that should be considered as a disease that should be treated. In this paper, I try to describe therapeutic interpretation and the Kierkegaardian reading of early Wittgenstein. Then, I focus on some of its failures and defects: Far from being compatible with what Wittgenstein has meant by "nonsense," therapeutic reading could not adhere to "resolute" meaning of "nonsense." Based on these remarks, I try to achieve to the conclusion that neither therapeutic interpretation nor its subsequent Kierkegaardian reading of early Wittgenstein is acceptable.https://prrj.isu.ac.ir/article_2729_b7f1f29db7c23648f2bb8d6a8ee0469b.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Cognitive Biases of the Human Mind in the Acceptance of Religious BeliefsCognitive Biases of the Human Mind in the Acceptance of Religious Beliefs201224273010.30497/prr.2020.2730FASayyed MahdiBiabanakiAssistant Professor, Department of Ahl- Al Bayt Studies, Faculty of Theology and Ahl- Al Bayt Studies, University of Isfahan, Isfahan, Iran0000-0002-0541-2958Journal Article20190731The cognitive science of religion is an emerging field of cognitive science that gathers insights from different disciplines to explain how humans acquire and transmit religious beliefs. According to scholars of the cognitive science of religion, the mental and cognitive mechanisms of the human being have particular orientations and biases that make him susceptible to the acceptance and transmission of religious beliefs. In this essay, while examining the characteristics of these biases and the way they work, we show that although our innate cognitive tendencies make our minds generally receptive to religion, they cannot alone explain the emergence and proliferation of religious beliefs and practices specific to a particular culture. We will also show that although advocates of cognitive explanations put the study of religion as a <em>natural</em> phenomenon on their agenda and seek to discover the natural causes of the formation, acceptance, reinforcement, and prevalence of religious beliefs, their efforts do not reject the validity of religious beliefs as well as the possibility of <em>non-natural</em> explanations of religious beliefs.The cognitive science of religion is an emerging field of cognitive science that gathers insights from different disciplines to explain how humans acquire and transmit religious beliefs. According to scholars of the cognitive science of religion, the mental and cognitive mechanisms of the human being have particular orientations and biases that make him susceptible to the acceptance and transmission of religious beliefs. In this essay, while examining the characteristics of these biases and the way they work, we show that although our innate cognitive tendencies make our minds generally receptive to religion, they cannot alone explain the emergence and proliferation of religious beliefs and practices specific to a particular culture. We will also show that although advocates of cognitive explanations put the study of religion as a <em>natural</em> phenomenon on their agenda and seek to discover the natural causes of the formation, acceptance, reinforcement, and prevalence of religious beliefs, their efforts do not reject the validity of religious beliefs as well as the possibility of <em>non-natural</em> explanations of religious beliefs.https://prrj.isu.ac.ir/article_2730_421b3ac5c24ee992edd6087611c60dbb.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023The Philosophical (Hikmī) and Theological (Kalamī) Approaches to the Badā’ of Divine Definite (Mahtūm) Will in Contemporary Shī’i Thought: The Case of al-'Allāma al-Tabātabā'ī, Āyatollāh Khu'ī, and Mīrza Mahdī IsfahānīThe Philosophical (Hikmī) and Theological (Kalamī) Approaches to the Badā’ of Divine Definite (Mahtūm) Will in Contemporary Shī’i Thought: The Case of al-'Allāma al-Tabātabā'ī, Āyatollāh Khu'ī, and Mīrza Mahdī Isfahānī225247274510.30497/prr.2020.2745FAMohammd HosseinKolahiMA in Islamic Philosophy and Theology, Faculty of theology and Islamic teachings, University of Tehran, Tehran, IranRezaRahnamaPhd in Islamic philosophy from Allameh Tabataba'i University, Faculty of theology and Islamic studies, Tehran, IranJournal Article20190919Badāʿ (the change of divine will) is one of the Islamic doctrines considerably emphasized by the Imams of Shīʿī Muslims. One of the problems concerning the doctrine of badāʾ is whether God can change his definite/fixed (maḥtūm) will. In this article, we shall examine the answers offered by some prominent contemporary Shīʿī philosophers and theologians, (ḥukamāʾ and mutakallimūn) including al-ʿAllāma al-Ṭabātabāʾī, Āyatullāh al-Khuʿī, and Mīrzā Mahdī al-Iṣfahānī. We shall show that, firstly, it is merely al-Iṣfahānī who claims that the maḥtūm can be changed by God. Secondly, although al-Ṭabātabāʾī refutes his predecessors' belief on divine essential will, his critique does not have any influence on his answer to the question; because, as he put, his disagreement is fictitious. Finally, while both theologians have similar views on the divine will, their approach to another problem makes their answers different: Does “God changes a maḥtūm” entail “God issues a denial (takḍīb) of his messengers?”Badāʿ (the change of divine will) is one of the Islamic doctrines considerably emphasized by the Imams of Shīʿī Muslims. One of the problems concerning the doctrine of badāʾ is whether God can change his definite/fixed (maḥtūm) will. In this article, we shall examine the answers offered by some prominent contemporary Shīʿī philosophers and theologians, (ḥukamāʾ and mutakallimūn) including al-ʿAllāma al-Ṭabātabāʾī, Āyatullāh al-Khuʿī, and Mīrzā Mahdī al-Iṣfahānī. We shall show that, firstly, it is merely al-Iṣfahānī who claims that the maḥtūm can be changed by God. Secondly, although al-Ṭabātabāʾī refutes his predecessors' belief on divine essential will, his critique does not have any influence on his answer to the question; because, as he put, his disagreement is fictitious. Finally, while both theologians have similar views on the divine will, their approach to another problem makes their answers different: Does “God changes a maḥtūm” entail “God issues a denial (takḍīb) of his messengers?”https://prrj.isu.ac.ir/article_2745_531db99cb00833bcd414459069dc7387.pdfImam Sadiq UniversityPhilosophy of Religion Research2228-657817220191023Avicenna on Activity/Receptivity of God’s Essence with respect to the Intelligible Forms of Beings: A Reading from the perspective of the Unity of Activity and Receptivity in Simple EntitiesAvicenna on Activity/Receptivity of God’s Essence with respect to the Intelligible Forms of Beings: A Reading from the perspective of the Unity of Activity and Receptivity in Simple Entities249268274610.30497/prr.2020.2746FASayyed MohammadEntezamAssociate professor at department of philosophy, faculty of philosophy, Mofid University, Qom, IranJournal Article20190611
Avicenna contends that God’s essence is active and receptive of intelligible forms and believes this to be an example of the principle of the unity of activity and receptivity in simple entities in relation to their implications. In this article, we firstly elucidate the principle. Then, by applying the principle to three different interpretations of the relation between God and the intelligible forms, we show that in each interpretation, a specific meaning of divine activity and receptivity should be taken for granted. God’s reception of the intelligible forms in Suhrawardī’s interpretation implies passive receptivity, while in Mulla Sadra it means qualification and in a third interpretation, it means inseparability from God’s essence. The unity of activity and receptivity in each interpretation has its own problems and implications. The first interpretation implies accumulation of action and reception in God’s essence. The second interpretation can be justified only if one presumes the unity and objectivity of intelligible forms and God’s essence as well as the unity of intellect and intelligible. Finally, in the third interpretation there is no reason to admit that God’s essence is receptive of intelligible forms.
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Avicenna contends that God’s essence is active and receptive of intelligible forms and believes this to be an example of the principle of the unity of activity and receptivity in simple entities in relation to their implications. In this article, we firstly elucidate the principle. Then, by applying the principle to three different interpretations of the relation between God and the intelligible forms, we show that in each interpretation, a specific meaning of divine activity and receptivity should be taken for granted. God’s reception of the intelligible forms in Suhrawardī’s interpretation implies passive receptivity, while in Mulla Sadra it means qualification and in a third interpretation, it means inseparability from God’s essence. The unity of activity and receptivity in each interpretation has its own problems and implications. The first interpretation implies accumulation of action and reception in God’s essence. The second interpretation can be justified only if one presumes the unity and objectivity of intelligible forms and God’s essence as well as the unity of intellect and intelligible. Finally, in the third interpretation there is no reason to admit that God’s essence is receptive of intelligible forms.
<br /> https://prrj.isu.ac.ir/article_2746_d37124c4c79f357cb02c655671a432fa.pdf