Hasil untuk "Philosophy of religion. Psychology of religion. Religion in relation to other subjects"

Hamid Reza Khademi, Reza Hesari

Discussions on the works of lesser-known philosophers in history can illuminate various issues, helping to establish historical connections between various thinkers. One such philosopher is Abū al-Hasan Kāshānī (d. 1558), a 16th-century figure whose views have not yet been thoroughly studied. He authored numerous works in the field of philosophy and logic, many of which remain unpublished or unedited. His treatise on mental existence (al-wujūd al-dhihnī) contains detailed and profound contributions. Mullā Ṣadrā (c. 1571-1635/40 AD) authored several works on mental existence based on Kāshānī’s views. For example, it was Kāshānī who first used the distinction between primary predication (al-ḥaml al-awwalī) and common technical predication (al-ḥaml al-shāyiʿ al-ṣanāʿī) in solving the puzzle of mental existence. Mullā Ṣadrā adopted Kāshānī’s terminology in his magnum opus Al-Asfār al-Arbaʿah. We demonstrate Kāshānī’s influence on Mullā Ṣadrā’s account of mental existence, utilizing a comparative and descriptive methodology. The material of this research includes Kāshānī’s manuscript on mental existence as well as Mullā Ṣadrā’s works on this issue. The authors edited and revised Kāshānī’s manuscript and during the editing realized this important influence by comparing it with Mullā Ṣadrā's works.

Arkadiusz Nocoń

W odpowiedzi na dające się zauważyć w ostatnim czasie zainteresowanie tematyką aniołów, Autor analizuje Apoftegmaty Ojców Pustyni, czyli najbardziej oryginalne dzieło literatury monastycznej starożytności chrześcijańskiej. Na podstawie facta et dicta tych ekspertów w sprawach duchowych i częstokroć wielkich mistyków, Autor stara się przedstawić funkcjonującą w tym środowisku angelologię, czyli nauczanie mnichów na temat natury, wyglądu i hierarchii aniołów, oraz roli jaką pełnią wobec Boga i ludzi. Zwraca również uwagę na specyficzne postrzeganie aniołów w środowisku Ojców Pustyni. Podsumowując, Autor dochodzi do wniosku, że angelologia Ojców Pustyni, w sensie teologicznym, była kontynuacją nauczania Ojców Kościoła; w sensie ascetycznym, dostrzegała w aniołach ideał życia monastycznego i pomoc w jego realizacji; w sensie eschatologicznym, tchnęła nadzieją i zbawczym optymizmem, jako że aniołowie – zdaniem Ojców Pustyni – są liczniejsi, czyli silniejsi, niż zagrażające ludziom demony.

Paulus Eko Kristianto

Bilal Yorulmaz, Kübra Ufak

Türkiye’de pek çok çocuk kanalı ve bu kanallarda yayınlanan birçok çizgi film bulunmaktadır. Yerli ve yabancı kaynaklı olan bu çizgi filmler, değer aktarımı konusunda büyük bir rol üstlenmektedir. Fakat çizgi filmlerin olumlu değerleri olduğu kadar olumsuz değerleri de içerdiği yadsınamaz bir gerçektir. Çocuklar, çizgi filmlerdeki karakterleri model alarak değerleri kazanmaktadırlar. Dolayısıyla da çizgi filmlerin olumlu ve olumsuz değerleri içerip içermediklerinin tespiti önem arz etmektedir. Bu nedenle de bu araştırmada ülkemizde yayınlanan ve yerli bir yapım olan Niloya çizgi filmi, içerdiği değerler açısından incelenmiştir. Doküman incelemesi yöntemi kullanılarak yapılan araştırma sonucunda Niloya’nın internette yayınlanan 79 bölümünden seçkisiz olarak belirlenen 20 bölümünde 20 farklı değer kategorisinde toplam 128 değer tespit edilmiş ve bu değerler içerisinde en sık tekrar eden değerlerin yardımseverlik, nezaket, sevgi, saygı değerleri olduğu belirlenmiştir. Öte yandan Niloya çizgi filminin incelenen hiçbir bölümünde travmatik olabilecek korku veya şiddet içeren herhangi bir söz, fiil ya da görüntüye yer verilmediği tespit edilmiş ve bu bulgulardan yola çıkarak Niloya çizgi filminin çocuklara değer aktarımı konusunda katkı sağlayacağı sonucuna ulaşılmıştır.

Mustafa Şahin, Mahmut Salihoğlu

Solomon Schechter (1849-1915) is undoubtedly the main figure that left a mark in the history of Conservative Judaism, which started to evolve into an institutional structure, centered in America, from the end of the 19th century and the beginning of the 20th century. His institutional contributions to Conservative Judaism through the Jewish Theological Seminary (1886), which was established to train rabbis to address modern Jewish communities in America, and the United Synagogue of America (1913), which is his own legacy, are of indisputable importance. In addition, it is possible to find traces of Schechter's thoughts in the background of the religious approach that the movement continues to adopt today. In the article, the views of Schechter, who actively participated in the Conservative movement in the early period, on Tanakh, tradition and halakha and his view on the issue of authority and change in religion in the context of the Catholic Israel principle and its reflection on the movement will all be examined. In the study, it has been tried to determine the effect of Schechter on the basic ideology of the movement and the nature of the Conservative identity that he tried to reveal in the context of his approach to the Reformist and Orthodox stance.

إيصال صالح الحوامدة

الدين والقيم محورية التزكية الروحية في بناء المجتمع، محمد حلمي عبد الوهاب، القاهرة: نيوبوك للنشر والتوزيع، ط1، 2020، 160 صفحة القيم الوطنية في المناهج التعليمية، مفتاح بن هدية، عمّان: دار الأيام للنشر والتوزيع، ط1، 2020، 288 صفحة القيم الأخلاقية في المجتمع العربي بين النظرية والممارسة، مجموعة من الباحثين، تنسيق: نسيسة فاطمة الزهراء، عمّان: دار الأيام للنشر والتوزيع، ط1، 2020، 3 مجلدات، 898 صفحة المسلمون والغرب والتأسيس القرآني للمشترك الإنساني، أحمد الفراك، فرجينيا: المعهد العالمي للفكر الإسلامي، ط1، 2021، 392 صفحة المشترك الإنساني والتواصل الحضاري والديني أية أرضية؟ وأي أفق؟، مجموعة مؤلفين، تنسيق أحمد الفراك وعبد الباسط المستعين، عمّان: دار ركاز للنشر والتوزيع، ط1، 2021، 515 صفحة قيمنا الإسلامية والتسارع الحضاري كيف نتعامل مع معطيات الحضارة المعاصرة، يوسف الملّا، القاهرة: دار السلام للطباعة والنشر والتوزيع والترجمة، ط1، 2020، 336 صفحة إدارة الجودة الشاملة في التعليم، خالد الصرايرة ورضا المواضيه وخالد الزيديين، عمّان: دار وائل للطباعة والنشر والتوزيع، ط1، 2019، 223 صفحة القيم الأخلاقية الواردة في كتب التربية الإسلامية "كتب المرحلة المتوسطة من التعليم الأساسي بلبنان"، شيرين خورشيد، بيروت: نشر خاص، 2019، 280 صفحة تطوير تقويم أداء كليات جامعة الملك سعود في ضوء مدخل القيمة المضافة، عبد اللطيف ابن عبد الله، القاهرة: المنظمة العربية للتنمية الإدارية، ط1، 2019، 223 صفحة حوكمة المؤسسات في ضوء الفكر المعاصر، سامح عامر وياسمين السنطيل، الأردن: دار الفكر للنشر والتوزيع، ط1، 2020، 408 صفحة أنثروبولوجيا الفقه الإسلامي: التعليم والأخلاق والاجتهاد الفقهي في الأزهر، آريا نكسا، بيروت: مركز نهوض للدراسات والبحوث، ط1، 2021م، 511 صفحة منظومة القيم المقاصدية وتجلياتها التربوية، فتحي حسن ملكاوي، عمّان: المعهد العالمي للفكر الإسلامي، ط1، 2020م، 287 صفحة The Value of Critical Knowledge, Ethics and Education: Philosophical History Bringing Epistemic and Critical Values to Values, by Ignace Haaz, geneva: net, June 2019, 234 pages. Islamic Law and Ethics, Edited by David R. Vishanoff , Herndon: The International Institute of Islamic Thought, June, 2020, 222 pages. Value and the Humanities: The Neoliberal University and Our Victorian Inheritance (Palgrave Studies in Literature, Culture and Economics, by Zoe Hope Bulaitis, Edinburgh: Palgrave Macmillan, June 2020, 326 How to Market a university: Building Value in a Competitive Environment, by Teresa Flannery, Baltimore: Johns Hopkins University Press, January 2021, 256 Higher Expectations: Can Colleges Teach Students What They Need to Know in the 21st Century? by Derek Bok, New Jersey: Princeton University Press, August 2020, 232 Cracks in the Ivory Tower: The Moral Mess of Higher Education, by Jason Brennan and Phillip Magness, UK: Oxford University Press, June 2021, 176 Teaching the Whole Student: Engaged Learning With Heart, Mind, and Spirit, Editing by David Schoem & Christine Modey, & Edward P. St. John, Stylus Publishing, May 2017, 292  

حسان عبد الله حسان

تشغل القيم مكانة مُهِمَّة في التفكير الإنساني عامة، والفكر الإسلامي بوجه خاص؛ فالقيمة في مرجعية الفكر الإسلامي تُحفِّز على التوازن والاستقامة في أمور المعاش والمعاد، وترتبط بأمور العلم والعمل، وتتعلَّق بالمنهج، والتفكير، والوسائل، والإصلاح، وتتصل مباشرةً بالعدل، والاعتدال، والاستقامة، والاستواء، وتُؤكِّد المعيارية، والثبات، والاستقرار، مثلما تُؤكِّد الواقعية، والعملية. وتروم هذه الدراسة إدراك مكانة القيم في الفكر الإصلاحي المعاصر، بالتعرُّض لمدرسة المعهد العالمي للفكر الإسلامي (1981)، والوقوف على مكان القيم ومكانتها في الإنتاج الفكري لهذه المدرسة مما هو متوفر باللغة العربية، وتقويم الكتابات التي تمّت في هذا الإطار، مع تقديم نظرة نقدية استشرافية لدعم هذه المكانة في برامج المعهد الفكرية. وجاءت هذه الدراسة على نسق الدراسات الوصفية، معتمدةً أسلوب تحليل المضمون بوصفه أنسب الأساليب المنهجية لتحقيق أهدافها. ويُعرَّف أسلوب تحليل المضمون بأنَّه "أسلوب للبحث العلمي يُمكِن أنْ يستخدمه الباحثون في مجالات بحثية مُتنوِّعة لوصف المحتوى الظاهر والمضمون الصريح للمادة المراد تحليلها -من حيث الشكل والمضمون- وذلك بشرط أنْ تتمَّ عملية التحليل بصفة مُنتظَمة، ووَفق أسس منهجية، ومعايير موضوعية" (حسين، 1996، ص22).

Mohammad Ebrahim Torkamani, Ahmad Karimi, Rasoul Razavi

In this article, we try to study Clark Pinnock’s point of view in explaining the methodological foundations of the Open Theism Theory with a descriptive-analytical method so that we can have a fair critique of the strengths and weaknesses of this theory while also understanding it correctly. Pinnock can be considered one of the most important theorists and founders of Open Theism. In his view, Open Theism is one of the theological-philosophical theories that have emerged in the critique of the teachings of traditional Christian theology and consider its claims to be logically and narratively contradictory. Pinnock believes that open theists (unlike traditional theists) sanctify God as acknowledged in the Bible and that some of the attributes of God in traditional theology should be revised and modified based on the text of the Bible. They believe that God is the God of the Bible; someone who is truly connected to the world, a relationship that requires the most mobility, not immobility. In this view, God is portrayed as a triune relationship-oriented truth, which seeks romantic relationships with human beings and thereby grants them true freedom. Finally, since open theists believe that theology should be understood by the people of the present age, a better explanation of theology depends on reliance on modern philosophy (rather than ancient philosophy) and its effects. In modern philosophy (considering the idea that the truth of things does not appear to man), method and methodology have become very important. In general, methodology is the knowledge that recognizes “how to go” and the fundamental methodology reveals the hidden principles of each theory and creates the basis for its basic critique. Of course, the purpose of this article is specifically to examine the “basics” of Pinnacle’s method, not his “method.” In fact, the report presented by his method is a platform for examining the basics. From the author’s point of view, most of the mistakes that have been made in traditional theology are also reflected in Open Theism; leading in another way! That is to say, most of the objections that Pinnock made to traditional theologians also apply to him. For example, why is it bad to be influenced by (ancient) Greek philosophy, but Open Theism’s claims can be influenced by modern philosophy? Do ancient philosophy and modern philosophy have precise and acceptable boundaries at all? On what basis do open theists claim that modern philosophy is more acceptable to modern people than ancient philosophy? Can mere simultaneity justify it? If we take as a basis the claim of open theists – that every thought comes “from somewhere” and that no thought is pristine – the encounter of open theists with the text of the Bible is also done with the presuppositions of modern philosophy, and their pivotal mindset has influenced their understanding of the Bible. How can one be sure that the path taken by theology is more correct than the path taken by its predecessors? Since a better understanding of each theory is gained by reflecting on its foundations, in this article we intend to examine the methodological foundations of Open Theism by looking at the book Most Moved Mover. In general, from Pinnock’s point of view, the method of open theism can be based on the three main bases of the critical study of the interpretation of traditional theologians, return to the Bible and overcoming Hellenism, and attention to modern philosophy, which we will describe and critique.

Seyyed Mohsen Hendi, Habibollah Danesh Shahraki

Overlapping (tadākhul) between God and His creatures is a novel theory which aims to explain the relationship between God and His creatures. But, it seems that this theory is controversial. Does accepting that God is infinite either entail that God is, in some sense, identical with His creatures – common view for explaining the individual unity of existence – or that God overlaps, in some sense, with His creatures – the view accepted by Gholamreza Fayyazi – or there is a third way? In this paper, we will reveal the weaknesses of Gholamreza Fayyazi’s theory and then we will present a new theory to explain the relationship between God and His creatures, which, in our point of view, is inspired by rational teachings of revelation. According to this third view, it is accepted that God is infinite and does not have any quantity while rejecting that God is identical and that God overlaps with His creatures. Indeed, since God does not have any finitude and does not consist of any quantity, He does not occupy (even infinitely) any place, which entails that God does not overlap with His creatures. Therefore, based on this view, the existence of finite beings and God’s infinite being are consistent.

Wojciech Stawiszyński

nie dotyczy

Martha Ileana Landeros Casillas

Este artículo es el resultado de una investigación realizada en el Centro de Reinserción Femenil de Puente Grande, Jalisco. Ahí se realizó un taller de arteterapia, con el objetivo de que las mujeres se conectaran con sus emociones y profundizar en sus errores para proyectarse a futuro en el encierro o en la libertad. Partimos de la metodología Entre Voces con el fin de que este acompañamiento fuera desde la horizontalidad. Además, tomamos en cuenta la investigación basada en el arte como parte de las disciplinas y los hallazgos con los que trabajamos en arteterapia.

بشير خليفي

       يُعَدُّ هذا البحث مقدمة أولية لمقاربة شعيرة الصوم وأخلاقه في الإسلام مقاصدياً، عن طريق محاولة التعمُّق في جملة المبررات العقلية للأهداف الحسية والروحية التي تتحقق بالصوم، ضمن إطار فلسفة الدين، مع الاعتراف المبدئي بإمكانية ورود حالات عديدة لا تحقق المقصدية بالنظر إلى نسبية الأفكار، وخصوصية الحالات. ووظَّف الباحث منهج التوصيف والتحليل المقاصدي، في النظر إلى الصوم في كلِّيَّته، بما يوائم طروحات أبي إسحاق الشاطبي الذي جعل المقاصد أصل الأصول، بتجسيده قيمة الإحسان في جلب المصالح ودرء المفاسد على مستوى الدين، والنفس، والعقل، والمال، والنسل. وينفتح هذا المنهج على مقاربة متعددة التوجهات والتخصصات، ولا سيما تلك التي تُؤطِّرها منظومة فلسفة الدين. This research is a preliminary introduction to approach fasting as worship act within its own ethics according to the normative purposes and intents of Islam. It is an attempt to have a deep investigation of the rational purposes of the sensual and spiritual objectives of fasting, within a framework of philosophy of Religion. It assumes an initial recognition of the possibility of cases were fasting does not achieve the normative maqasid. The researcher employed a descriptive-analytical methodology, in looking at fasting in its entirety, in accordance with the ideas of al-Shatbi, who made the purposes the basic foundation of the religion, which requires the value of Ihsan in bringing benefits and preventing harms in preserving the five maqasid: religion, life, intellect, property and procreation. This methodology is open up to a multi-disciplinary approach that employs various interrelated disciplines, especially those framed by the philosophy of religion.

Carlos Alemany Briz, Enrique Aguilar Peñas

It is studied the discrimination of stages 1 to 5 in the Experiencing Scale (Klein et al., 1969) measuring them with the Experiencing Test 15 (Aguilar, 2004). The sample of standard population is compared with groups in different training degrees in Psychology. Although few differences are given among these last ones, they are clearly distinguished of standard sample in the prospective sense of improvement in the experiencing stages. The groups in training discriminate stage 1 and stage 2 quite well, although they don’t distinguish stage 3 to stage 5 among them. Sex differences are not given in the groups in training, but they are in the standard sample. We conclude either that training in Psychology improves people’s communication with their own feelings, or else that trainees are already inclined to it at the beginning of their training.

Dominika Budzanowska-Weglenda

The good wife, as Plutrach taught, ought to have no feeling of her own, but she should join with her husband in seriousness and sportiveness, in soberness and laughter. The husband has to be pure and clean from all connexion with others when he approach his wife and her virtue, her exclusive devotion to her husband, her constancy, and her affection, ought to be most in evidence. The man ought to exercise control over the woman, not as the owner has control over a piece of property, but, as the soul colonists the body, by entering into her feelings and being knit to her through goodwill. He is teacher of philosophy, she is his disciple: for his wife husband must collect from every source what is useful and carrying it within his own self impart it to her, and then discusses it with her, and makes the best of these doctrines her favourite and familiar themes.

Pedro José José Cabrera Cabrera, Luis Nogués Sáez, Mª Teresa García Giráldez

El Trabajo Social es una disciplina con una larga historia, ligada a la reflexión sobre las condiciones, herramientas, métodos y resultados de la intervención práctica sobre problemas y dificultades sociales de todo tipo, que sin embargo no ha visto reconocido su status académico en el marco de las Ciencias Sociales hasta hace relativamente poco tiempo, si lo comparamos conotras áreas próximas como puedan ser la Sociología, la Psicología, la Antropología, etc. Más allá del mundo anglosajón en donde se encuentra relativamente bien instalado y reconocido, el Trabajo Social que se expresa en otras lenguas diferentes del inglés tiene por delante todavía un largo y complicado camino aún por recorrer hasta lograr su plena incorporación al ámbito científico. Las revistas académicas, como vehículo de expresión y difusión de resultados rigurosamente validados, deben jugar un importante y urgente papel, más aún en la actual situación de malestar académico, político y social en que se hace preciso fortalecer la disciplina, impulsando a un debate abierto, aunque no exento de tensiones creativas entre el mundo académico y el mundo profesional, entre teoría y práctica, entre ciencia e ideología, reflexión y reforma social, conocimiento tácito y conocimiento explícito, etc.  En este sentido, la peculiar forma de organizar el reconocimiento de aquel saber que pasa a ser acreditado como científico y académico, entraña desafíos y riesgos muy particulares para una disciplina que si bien se encuentra plenamente incorporada a la Universidad, no puede ni debe alejarse de los ámbitos profesionales y de intervención social, en donde todo conocimiento riguroso en Trabajo Social ha de ser contrastado y acreditado prácticamente. Sin embargo los estándares convencionales de acreditación académica (número de citas, factores de impacto, etc.) difícilmente pueden dar cuenta de esos otros componentes consustanciales en una disciplina que no puede ser ajena a los valores y objetivos últimos de su quehacer, fomentando la autocrítica, impugnandolas viejas certezas, y abriendo el debate de ideas para abandonar los lugares comunes, en una tarea que no es solo intrauniversitaria sino que debe imprescindiblemente introducir también la perspectiva de los ciudadanos, como usuarios de recursos y servicios sociales. En este sentido, las revistas no pueden conformarse con publicar textos pulidos y académicamente irreprochables sino que deben impulsar en los investigadores una actitud que permita recoger todas estas voces y suscitar el intercambio entre expertos, técnicos y profesionales hasta armar un verdadero debate social y ciudadano.

Teresa Wolińska

The struggle for primacy in the Universal Church was first started between Rome and Alexandria, but in the middle of 5th Century it was Constantinople that became the most important rival of Rome. The increasing position of the Constantinopolitan bishop was caused by the fact that at the turn of the 4th century the city became capital of the Empire. So, it was the emperor’s interest to give to the bishop of their capital the same rights as those of the bishops of the Old Rome. The growing importance and authority of Constantinopolitan bishops reflected the needs and natural evolution, so it was easily accepted in the Eastern part of the Empire. It was confirmed by the decisions of the two ecumenical councils and by imperial legislation. Hence, the bishops of Constantinople became the most impor­tant ones in the East. They rejected papal aspirations to control the whole Church. Popes opposed the growing authority of their rivals in Constantinople. They started to act as St. Peter’s successors and tried to obtain independence from secu­lar authorities. Despite their efforts, the importance of bishops of Constantinople was still increasing. The argument concerning the title of „ecumenical patriarch” was a part of that struggle. Its beginning dates back to the year 483 when pope Felix protested against addressing Accacius, the bishop of Constantinople „ecu­menical”. The argument became even more fierce during the pontificates of Pelagius II and Gregory the Great. They both fought against the title used by the patriarchs of Constantinople – John IV the Faster and Cyriacus. Gregory translated the controversial title as „universalis” or „solus” and tried to mount an alliance to fight it. He appealed to Eutychios, the patriarch of Alexandria and to the patriarch of Antioch – Anastasios. The predecessor of the latter, patriarch also named Gregory, just like the pope, did not take part in the argument, but he was in a way cause the cause of it, as the title had been used in the documents from just his trial that were sent to Rome. For Gregory using the title in relation just to the patriarchs of Constantinople sounded diminish­ing for other bishops. According to the pope, using the title by the patriarchs of Constantinople implied that they would subject other patriarchs and consequently would demand power over the whole Church. Gregory counted that due to that, other patriarchs, particularly those of Antioch and of Alexandria would support him in the argument. He kept writing to both Eulogius and Anastasius. He relied on them the more that he knew both personally and with Eulogius he was even befriended. To his disappointment, both patriarchs kindly refused their support. The problems they had were more important than the question of someone’s title. They felt they might need support from the Byzantine emperor as well as from the patriarch of Constantinople in the struggle with heretics on their own territory and absolutely did not feel threatened by the growing position of the fellow-bishop. Besides, it seems they quite did not understand what the whole problem was about. Consequently, the lack of support from eastern patriarchs and the negative opinion of emperor Maurice resulted in Gregory’s defeat in the argument.

Richard Amesbury

Antoon Geels

The author suggests a new model for interpretation of mystical experience, based on a fruitful combination of cognitive psychology and depth psychology. Offering a rather wide definition of mystical experience, the author then turns to two basic assumptions—a general systems approach and an organismic-holistic view of development. Hans Loewald's analysis of primary process cognition is combined with a multi-dimensional model of cognitive activity called “Interacting Cognitive Subsystems” (ICS), presented by John D. Teasdale and Philip J. Barnard. These two complementary theoretical perspectives are applied to the analysis of both historical and contemporary examples of mystical experience, understood as a result of a dialectical interplay between these different coding systems, or the marriage between Ego and Id.

Antoni Tronina

tłumaczenie