تحلیلی بر بعد عبادی دین از منظر کانت و علامه طباطبایی: از ادبار تا اقبال (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
ابعاد و ساحت های مختلفی برای دین بیان شده است؛ یکی از این ساحت ها ساحت عملی و عبادی دین است. ساحتی که در آن متدین از آن جهت که متدین است، مکلف به عمل کردن به مناسک و اعمال عبادی خاصی است؛ اما براساس چه مبنایی این بعد از دین پذیرفتنی بوده و آیا بر انجام این اعمال آثاری مترتب است. این مقاله به روش توصیفی تحلیلی بر آن است تا مبنای تفکری کانت و علامه طباطبایی در رابطه با عبادات دینی را بررسی کند. مطابق تفسیر رایج از آرای کانت، او به اقتضای روح مدرنیته و اومانیسم حاکم بر آن، انسان را محور قرار داده و اصالت و موضوعیتی برای تعبد الهی به معنای مصطلحِ دینی آن، قائل نیست. درمقابل، علامه با مبنای اعتقاد به مالکیت مطلق الهی، انسان را موجودی می داند که در مقابل ولایت تکوینی و تشریعی خداوند، عبد مطلق است و شأنی جز عبدبودن و عبادت کردن ندارد.Analysis of the Ritual Aspect of Religion from the Perspective of Kant and Allameh Tabatabaei: From Denial to Confirmation
Different dimensions and aspects have been stated for religion. One of these aspects is the ritual aspect of religion. It refers to a notion in which a religious person is obliged to perform certain rituals and acts of worship. But on what basis is this aspect of religion acceptable? Are there consequences for doing these actions? This study, using a descriptive-analytical method, aims to examine the basis of Kant's and Allameh Tabatabai's thinking in relation to religious worship. According to the common interpretation of Kant's views, he has placed man as the center, as required by the spirit of modernity and the humanism that governs it, and does not consider originality for religious rituals in its religious term. On the other hand, Allameh, based on the belief in God's absolute ownership, considers man as a being who is an absolute servant in front of God's creative and legislative will and has no choice but to be a servant. Keywords: Worship, Kant, Allameh Tabatabaei. Introduction The aim of this research is to investigate the ritual aspect of religion in the modern age. It is carried out in the form of analyzing two different approaches to worship: Kant's negative approach and Allameh Tabatabai's positive approach. The most important goal of the research is to show the severity of the basic differences between these two opposing approaches, which itself indicates that despite all the doubts about the validity of religious acts and rituals, especially in the modern age, Kant's refutation of worship cannot be used as an argument by critics of worship in the Islamic paradigm. A look at the background of the present study shows that despite the various works done in relation to rituals, no comparative research has been done on the subject of worship in relation to Kant and Allameh Tabatabai (two effective thinkers in two different intellectual paradigms- human-centered and God-centered). Materials and Methods This research, using a descriptive-analytical method, deals with the analysis and comparative comparison of the intellectual basics of Kant and Allameh, which are directly related to the subject of worship. In fact, an attempt has been made to go beyond the apparent similarities and differences to the real differences and commonalities and to explain them. Although the difference in every basis will not necessarily lead to a difference in theories, it can help to understand the views and compare them and make understandable the difference in results and consequences. Research Findings The fundamental differences between the two competing positions regarding worship are Kant's idealistic epistemology and the Humanism resulting from it in contrast to Allameh's realistic epistemology and its result, putting God at the top as the absolute creator, owner, and ruler of being. Then, the appearance of the results of these two epistemological systems in their philosophy of religion deals with the imposition of man on God, the transfer of religion from theory to practice, the fixing of natural religion, the reduction of religion to morality, and finally enumerating the contra-reason aspects of worship (in the negative position of Kant) against the pure slavery of man before God, the reasonableness of religion, the fixing of revealed religion, the mixing of religion and morality, and finally the rationality of worship (in positive position of Allameh). Discussion of Results and Conclusion The origin of the different intellectual positions of Kant and Allameh regarding the dignity of worship in the modern age is their different epistemological basics and their appearance in the interpretation of man, God, and religion. Of course, both thinkers are of the same mind in confirming the necessity of the legislative aspect of religion for traditional humans. The opportunity obtained for human reason after the Copernican revolution and in fact, the genetic limitations of reason influenced by Christian teachings, which convinced Kant to release religion from the clutches of reason, actually took place in the name of religion but in favor of reason. In contrast, Allameh is affected by Islamic thought, and the God-centeredness arising from it, while maintaining the position of reason as the only cognitive faculty, presents a different interpretation of the philosophy of religion, which leads to the confirmation of the necessity of revealed religion for the happiness of hereafter as well as the benefit of this world. One of the notable aspects of Allameh's statements in opposition to Kant is the emphasis on the mixing of moral and jurisprudential rulings, including the command to worship in religion, as well as the explanation of the permanent effects of the rituals on human life in general. Based on this, the revealed religion is not put aside, nor is its dignity reduced to mere human morality, nor is considered pointless and ineffective. Therefore, Kant cannot be a suitable alternative to the traditional narratives of worship in today's Islamic society.
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