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

Jan Witold Żelazny, Dariusz Antoni Kasprzak

Artykuł koncentruje się na znaczeniu pójścia za Chrystusem oraz naśladowaniu Go w kontekście wschodniego monastycyzmu patrystycznego. Autorzy, tacy jak Afrahat, Antoni Wielki, Barsanufiusz, Jan Prorok i Józef Widzący, przedstawiają różnorodne podejścia do tego tematu, które nie zostały dotąd syntetycznie opracowane w języku polskim. Wydaje się, że nowotestamentalny motyw pójścia (ἀκολουϑεῖν) za Jezusem traci swoją autonomię i pierwotne znaczenie, a czasami wręcz wydaje się zanikać w myśli ascetycznej wschodniego monastycyzmu okresu patrystycznego. Mnisi są ostrożni w mówieniu, że idą za Tym, który obecnie przebywa w chwale, a z którym identyfikują się przecież jako chrześcijanie. Bardziej znaczącym elementem upodabniania się do Jezus jest dla nich asceza i życie według cnót, będących duchowym i moralnym odzwierciedleniem (μιμεῖσϑαι) upodobnienia się mnicha do Chrystusa. Motyw upodobnienie się do Chrystusa w monastycyzmie wschodnim nie jest zatem ujednolicony antropologicznie, nie tworzy też do VIII w. w teologii wschodniej jakiegokolwiek ujęcia paradygmatycznego dla teologii moralnej czy duchowości chrześcijańskiej.

Yasmin Aldamen, Dilana Thasleem

The COVID-19 pandemic has led to an unprecedented global crisis, affecting every aspect of life. In the difficult times, the role of the media has become even more crucial. However, it has been noted that some Indian media has spread baseless conspiracy theories, exploiting COVID-19 for certain agendas. The role of Indian media during the COVID-19 pandemic has been questioned due to the biased dissemination of information. This study aims to observe how national news channels, through their prime-time debates, propagated the narrative of a Muslim conspiracy by spreading false information during the initial outbreak of the COVID-19 pandemic in India. It also seeks to understand the role of media narratives and representations in setting the Hindu nationalist agenda and portraying Muslims as anti-national" or the other of the nation. The study sample includes the content of prime-time news programs from six well-known TV news channels in India: Times Now, Republic TV, India TV, Zee News, CNN News 18, and India Today. News media organizations in India tend to favor majoritarian sentiments and ideas while marginalizing and condemning minorities and their beliefs, particularly in relation to religion and religiosity. The overt role of a number of news channels in amplifying the conspiracy against Muslims, particularly in framing them as the ‘other’ or the ‘anti-national’, aligns with the Hindu nationalist agenda. Depending on agenda setting and framing certain issues in a way that demonizes Muslims, the media could perpetuate stereotypes and fuel resentment towards those groups, which are already marginalized or misunderstood.

Jan Witold Żelazny

W dniach 20-21 listopada odbyło się cykliczne spotkanie badaczy spuścizny aramejskiej w Paryżu organizowane przez Societe des Etudes syriques. Było poświęcone Bibliotekom Syryjskim

Asghar Salimi Naveh, Mahsa Shamsodini

Bergson's philosophy is based on the two basic issues of real time or "Dirand" and "intuition" and there is a deep connection between the trinity of "time", "movement" and "intuition". Bergson believed that true philosophy is based on intuition. In this pure intuitive union, man does not get locked up and captured in himself, but finds a kind of sympathy and harmony with the existence and reality of Ceylon. Here, "came out" means freedom from limitations and freezing. In Suhrawardi's philosophy, the problem of intuition is as a way to find the truth, which is preferable to reasoning and proof. Therefore, compared to other methods of discovering the truth, originality with receiving inner things, discovery and intuition, and for this reason, Sohrawardi's philosophy can be called "authenticity of intuition". The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.Keywords: Intuition, Movement, Illumination, Sohrvardi, Bergson. Extended AbstractIntroductionOne of the ways to acquire knowledge is discovery and intuition. The purpose of this research is to show the importance of discovery and intuition from the point of view of Sheikh Ashraq and Bergson. Sheikh Eshraq introduces his philosophy as the wisdom of taste and discussion. The wisdom of discussion is based on reasoning and the wisdom of taste is based on observation. According to Sohravardi, reasoning is a matter of persuasion and observation is a matter of certainty. In Ishraqi's wisdom of taste, intuition has a special place and is more valid than rational reasoning.Sohrawardi introduces a type of science that is connected and intuitive, and it is present science, in contrast to the science of acquisition, which in his opinion is a completely abstract science. He calls it. Sohravardi accepts the formal division of science as an imagination and acknowledges it, but he believes that science has more value than the purely formal aspect of everything, and it should always be done with divine inspiration. For Bergson, intuition is not a language, because intuition is a slow continuity, while language is a division of words, and because it deals with social needs, it is the limit of words. On the other hand, intuition is a continuum because it is directly related to our inner life. Finally, the language is just a rearrangement of old words.MethodIn this research, we have first examined the topic of discovery and intuition from Sheikh Ashraq's point of view and then from Bergson's point of view.FindingsSheikh Ashraq and Bergson both based their philosophy on they have established intuition and they consider the philosophical method to be an intuitive method and in addition they have paid attention to the role of reason in intuition. Sheikh Eshraq considers intuition to be a matter of the heart and mysticism. Reason is with the nature of things and Bergson took a negative approach to intelligence and reason, and the reason that is criticized by Bergson is the reason that is instrumental and productive of industry, not reason as the understanding power of man. In Suhravardi's philosophical system, the integration of reason and intuition was presented in a novel way, and the true knowledge was called the same knowledge as irradiance and intuition.The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.ConclusionFor Suhravardi, intuitive knowledge is a special thing that some people are deprived of.Suhravardi does not deny other ways of acquiring knowledge and believes in the rank system in acquiring knowledge.Like Suhrvardi, Bergson based his philosophy on intuition and believes that intuition directly acquaints us with reality, or considers what belongs to intuition as reality, and considers the philosophical method to be purely intuitive. He believes that intuition is a kind of internal and present perception that It goes beyond the boundaries of theoretical and instrumental reason, and it cannot be understood through this theoretical reason, and like Suhrvardi, he considers intuition to be the addition of the soul's luminousness to what is visible and evidenced outside, and in intuition to the role of reason and its tool, language. He also paid attention, but in his expression, he took a negative approach to reason and intelligence, and in fact, the reason criticized in Bergson is the reason that is a tool and producer of industry, not the reason as a human understanding power. And the direct connection of reason itself with the essence of things is indescribable and we are forced to use words and concepts to express it. In fact, with the clarification of this doctrine, many problems in philosophy can be solved, including the importance of discovery and intuition in the view of Western philosophers and East, paid and reached a spiritual and well-founded worldview.

Vahid Grami, Mohsen Jahed

There are two main approaches to evolutionary epistemology: the analogical or Spencerian approach, and the literal or Darwinian approach. The analogical approach claims that the process of the development of culture – particularly the development of science – is purely like that of living creatures and is based on natural selection. Michael Ruse calls this approach the “traditional approach” or the “analogical approach”, and sometimes calls it the “Spencerian approach.” In the latter approach, which this essay is going to consider from the viewpoint of Michael Ruse, the claim is that not only the development and evolution of animal bodies but also the development of the structures of their mind is a product of natural selection. The proponents of these approaches are divided into two groups: first, theorists like Lorenz, Reidl, and Wuketits, who believe that evolutionary epistemology is complementary to the critical philosophy of Kant. Second, theorists like Clark link evolutionary epistemology to Humean skepticism. Ruse, like Clark, believes that evolutionary epistemology is complementary to Humean philosophy and that the human mind isn’t a blank slate, but it is provided with innate capacities or secondary epigenetic rules. So, Ruse like Quine, believes that there isn’t any difference between analytic and synthetic propositions and that they all are synthetic propositions and posteriori. The difference is that Quine appeals to philosophical reasons, and Ruse appeals to biological ones. Moreover, there isn’t any necessity in knowledge according to Quine but rather, a pragmatic necessity; while Ruse believes that there is a type of necessity, that is, according to the present framework of our minds, based on our evolutionary history, we are condemned to think causally and mathematically, but we may lose this framework in the evolutionary process. It seems that Ruse’s viewpoint corresponds more with our common sense than that of Quine because we always put up resistance against those who believe that the principles of mathematics and logic are contingent. The viewpoint of Ruse was criticized, and he responds to his critics. We believe that some of his answers aren’t plausible.One of the most important criticisms against Ruse’s evolutionary epistemology is that it is self-contradictory, that is, what is important for evolutionary epistemologists is success in survival and reproduction, and the truth doesn’t matter to him, so he should accept that we need to believe that the principles of evolution itself can possibly be false. Ruse, responds to this criticism by distinguishing between the reality of common sense and metaphysical reality.We show in this essay that this solution doesn’t work because Ruse doesn’t suggest any criterion for distinguishing between beliefs based on common sense and beliefs based on metaphysical reality so we can express doubts about the examples he gives for common-sense beliefs. Furthermore, even if it were to be accepted that common-sense beliefs are infallible the problem still exists because natural selection isn’t a common-sense belief, so according to this, all of our beliefs might be mistaken, including the natural selection mechanism itself, and applying it to human knowledge.

Leon Nieścior

Słowa skierowane do Jezusa przez Maryję w Kanie znajdują stosunkowo skromne echo w starożytności. Egzegeza patrystyczna J 2,3 jest podporządkowana historiozbawczemu myśleniu, w którym brak wina na uczcie weselnej jest obrazem wielorakiej niemocy natury ludzkiej i żydowskiego Prawa w odrodzeniu człowieka. Cudownie uczynione przez Chrystusa wino jest symbolem Jego łaski, która wyprowadza człowieka z tego stanu. Ojcowie spekulują nad szczegółami związanymi z godami w Kanie, a zwłaszcza nad alegorycznym znaczeniem sześciu stągwi. Otwierają pole liczniejszym spekulacjom średniowiecznym na ten temat. Wiodącą rolę w interpretacji duchowej zajmuje Maksym Wyznawca, który dokonuje obszernego objaśnienia symboliki związanej z relacją J 2,1-11 w aspekcie historiozbawczym i moralno-ascetycznym. Ojcowie na ogół nie zatrzymują się nad postawą samej Maryi, która wstawia się do Syna za gospodarzami uczty. Dopiero Jan Chryzostom, na gruncie egzegezy antiocheńskiej, snuje ściśle maryjną refleksję. Zastanawia się nad kształtowaniem się wiary Maryi w cudotwórczą i boską moc Syna, która doprowadziła ją do tak subtelnej prośby. Wątek rozwijany przez Chryzostoma znajduje echo u późniejszych pisarzy, a zwłaszcza w hymnach Romana Melodosa. Chociaż Ojcowie Kościoła chętnie interpretują w sposób alegoryczny niektóre szczegóły związane z weselem w Kanie, np. w braku wina dostrzegają całą niedolę nieodkupionej jeszcze ludzkości. Tymczasem prezentując rolę Maryi w całym zdarzeniu, w zasadzie nie wychodzą poza sens dosłowny.

Nima Narimani

The necessity of consideration and usage of the modern sciences is the core of John Polkinginghorn's approach to theological problems. Although he is generally committed to a personal, sublime, and distinct conception of God, which can be ascertained in Thomistic well-known conception of God, he criticizes this Thomistic conception. The main focus of his critiques is God's active relationship with the world and creatures, especially human beings. In this article, after citing Pokinghorn's critique of the Thomistic model, his new model has been introduced. Being stemmed from the capacities of modern physics, especially information causality, this model stays far from the problems of the Thomistic model. His model, in addition to allowing the role of God's eternal creation, leaves room for the Lordship and the influence of God's Will in the universe. In the end, we will evaluate Palkinghorne's view, which has three aspects: scientific, religious, and philosophical.

Etienne Helmer

The contemporary scholarly exegesis on the ancient Greek thought on slavery only examines whether some philosophers denounced this institution or not. As to the significance that they may have given to it, it is rarely raised. Contrary to this tendency, this paper will examine how Plato in the Laws reveals the political significance of slavery: far from admitting it for cultural or natural reasons, he considers it a necessary category to demarcate the civic space from its outside. Such a «slavery without slaves» operates as a political frontier.

نهله غروی, سید تقی آل محمد, محسن فریادرس et al.

چگونگی و سیر تکوّن جهان، از جمله مباحث میان­رشته­ای است که از دیرباز محل بحث و کنکاش از سوی دانشمندان علوم تجربی و علمای دین بوده است. پژوهش حاضر با روش کتابخانه­ای در گردآوری مطالب و شیوه اسنادی در نقل دیدگاه­ها و روش تحلیل کیفی و توصیفی محتوا در ارزیابی داده­ها به بررسی و تحلیل دیدگاه­های مختلف پیرامون این مسئله با رویکرد زبان‌شناسانه پرداخته و به این نتیجه رسیده که با توجه به ذووجوه و ذوبطون بودن قرآن ­کریم، می­توان دیدگاه­های معتبرِ مطرح شده درباره این مسئله را داخل در ابعاد زبان قرآنی رده­بندی نمود؛ به طوری‎که نگرش­های متقدمان آیات مورد بحث، بیشتر ناظر بر زبان «عرف عام» قرآن بوده و در مقابل، دیدگاه­های مفسران معاصر بیشتر برگرفته از زبان «باطنی­ علمی» و زبان «عرف خاص» قرآن است که بیشتر در تفاسیر علمی و قرآن به قرآن، نمود پیدا کرده است. درنهایت، نگارنده با تکیه بر زبان باطنی علمی قرآن و با استناد به قرائن درونی و بیرونی، هفت آسمان در آیه 11 سوره فصلت را ناظر بر طبقات جو دانسته است.

Es`haq Taheri Sarteshnizi

Aristotle’s theology is founded upon his physical studies. Aristotle, originally following the goal of pre-Socratic natural philosophers, has organized a set of philosophical concepts including ousia, matter, form, potentiality, actuality and entelechia to explain natural changes and motions. His way of study, therefore, is based on experience and observation. In this way, he has proved the existence of an unmoved mover and presented a concept of God. Yet, the failures and ambiguities of the concepts, their essential state of naturality and Aristotle`s main mental concern in solving the problem of nature have led to an ambiguous and defective view in the field.

Andrzej Napiórkowski

Zamierzeniem niniejszego artykułu jest pogłębienie rozumienia Kościoła, po­przez wykazanie podobieństw i różnic między królestwem Bożym a Kościołem, tym bardziej że jeszcze do niedawna eklezjologia katolicka utożsamiała wręcz te pojęcia. Myśl patrystyczna, zarówno grecka jak i łacińska, łączyła niekiedy te rzeczywistości, opisując Kościół jako część Królestwa Bożego. U większości Ojców Kościoła odnajdujemy z łatwością takie teksty, potwierdzające nie tylko istnienie wielu elementów wspólnych dla tych dwóch rzeczywistości, lecz nawet ich identyfikację. Wydaje się jednak, iż eklezjologia Ojców Wschodu (Atanazy, Grzegorz z Nyssy, Grzegorz z Nazjanzu, Cyryl Aleksandryjski), mocno oparta na teologii Pawła Apostoła, dla którego Kościół to mistyczne Ciało Chrystusa (por. Rz 12, 4-5; 1Kor 12, 12-31), osiągnęła większą głębię chrystologiczną. I dlate­go w dziełach Ojców greckich nie dochodzi do utożsamiania Królestwa Bożego i Kościoła Jezusa Chrystusa, większość z nich natomiast przeprowadza dość czytelną linię podziału między tymi dwoma rzeczywistościami. Dopiero jednak Sobór Watykański II i teologia posoborowa dokonały poważnego rozróżnienia między tymi dwiema wielkościami, pogłębiając tym samym rozumienie istoty i misji Kościoła.

Józef Grzywaczewski

It is generally known that in the fourth, fifth and sixth centuries, monastic ideas influenced family life in the Roman Empire. This article relates especially to prayer before and after meals, and to reading during meals. We have informa­tion on this matter in the works by saint Jerome, Palladius and Theodoret of Cyr. Saint Basil wrote about prayer and about reading during meals. Saint Benedict wrote about spiritual readings but not during meals. According to authors such as Sidonius Apollinaris and Hilary of Arles, the tradition of readings during meals was also practiced in families. The purpose of listening to spiritual reading during meal was to nourish at the same time body and soul. Listening to a reading in the monastic refectory was a way of avoiding conversations among monks. As far as we know, the tradition of reading during meals was practiced in monasteries; how­ever, it seems that there were not many families following this tradition at home. After the fall of the Roman Empire, monasteries kept this tradition, because there were monks who were able to read out loud in Latin; and in monasteries there were books on spiritual matters. Lay people, in spite of their attachment to the Christian faith, could not continue reading during meals because the number of people having the ability to read was progressively diminishing; and books were more expensive and more difficult to find. In our times, reading during meals is still practiced in monastic communities, but not in families; many Christian fami­lies still pray before meals.

پگاه پیروانی نیا, پونه پیروانی نیا

کتب درسی یکی از مهمترین مراجع و منابع یادگیری دانش آموزان در نظام‌های آموزشی محسوب می‌شود. به لحاظ این اهمیت و به سبب نقش محتوای درسی در برانگیختن و تأمین نیازها و نیز تسهیل در امر یادگیری دانش آموزان، در این مقاله محتوای کتب درسی دوره پیش دانشگاهی از نظر میزان پرداختن به قرآن و مفاهیم قرآنی مورد بررسی و تحلیل قرار گرفته است. به منظور انجام این پژوهش ابتدا یک سیستم مقوله­بندی با توجه به ادبیات و پیشینه موضوع فراهم گردید که متغیرها و مقوله‌های قرآنی و مفاهیم قرآنی را شامل می‌شود. به منظور انجام پژوهش از کدگذاری بر اساس سیستم مقوله­بندی استفاده شده و جامعه آماری پژوهش، همه کتب درسی دوره پیش دانشگاهی و واحد تحلیل محتوا نیز عنوان درس، در نظر گرفته شده است. با توجه به یافته‌ها و بر اساس داده‌های حاصل از تحلیل محتوا در پژوهش حاضر، می‌توان چنین نتیجه گرفت که در کتاب‌های رشته انسانی بیش از کتب درسی سایر رشته‌ها به قرآن و مفاهیم قرآنی توجه شده است و در کتب دیگر رشته‌های پیش دانشگاهی به خصوص کتب تخصصی هر رشته این توجه بسیار اندک بوده و یا اصلاً به قرآن و مفاهیم قرآنی پرداخته نشده است

Tatiana Krynicka

nie dotyczy

Jeremy Carrette

Ryszard Groń

nie dotyczy

Üzeyir OK, Vinette CROSS

Bu çalışma, dağarcık ağı (repertory grid) tekniği kullanılarak, Türkiye'deki 20 Müslüman ilâhiyat öğretim görevlisinin ?gerçek' Müslümanların arzu edilir vasışarı ile ilgili bilişsel kurgularını (construction) ortaya koyma denemesidir. Verilerin faktör analizi ve diğer istatistikî yöntem ve teknikler, öğretim görevlilerinin arzu edilen Müslüman niteliklerini temsil eden 200 bilişsel kurgusuna ve bunlardan da 18 bilişsel kurgu grubuna ulaşılmasını sağlamıştır. Bu 18 nitelikler grubu "Diğerkâmlık"tan "Sıkı Çalışkanlık"a ve "Bilişsel Dindarlık"tan "Samimiyet"e kadar dindarlıkla ilgili çeşitli konuları kapsamaktadır. Bu gruplardan önemli olanları, diğerkâmlık, bilişsel dindarlık, dürüstlük ve samimiyet, içtenlik olarak ortaya çıkmıştır. Yazarlar, bu şekilde algılanan İslâmî dindarlık niteliklerinin modern çoğulcu toplumların değer yargılarıyla uzlaşma içinde olup olmadıklarını değerlendirdiler.

Polikarp J. Nowak

Dalla prospettiva di oltre sedici secoli dalia morte di san Martino, ci si pone la domanda sul motivo di grande popolarita che lo circondava gia durante la sua vita, e molto piu dopo la morte. La risposta non puó esaurirsi in una parola, perche vi sono piu motivi che contribuiscono a questo fatto.