درخت حوزه‌های تخصصی

The image of the first woman in the stories of the creation of man in all cultures has always been an inspiration and has had an impact on the current idea of ​​women and femininity in every culture. This first mother, who is called Eve in Abrahamic traditions and is the first woman in the story of creation, has always been reflected in different layers of Jewish, Christian and Islamic cultures, especially in literature and art, and since Abrahamic traditions, whether in "Holy texts" and their interpretations, as well as in their cultural life, were not completely separate and distinct from each other. Some intertextualities have caused the image of Eve to be influenced by each other in these three cultures despite the differences in the holy texts in this field. The present study aims to first analyze the image of the first woman separately in the Testaments and the Qur'an, and then, in a comparative perspective, analyze the reflection of the Testament image of Eve in Christian literature and art and the reflection of the Quranic image of Eve in Islamic literature and art. The result of this analysis shows that the image of Eve in the Testaments is not free from anti-feminist myths, and the creation from the left rib, the temptation of Adam, and the guilt of Eve in descent and her punishment are depicted differently from Adam, and despite the fact that the Qur'an does not paint such a picture, But Islamic literary and artistic works are also greatly influenced by the same image and are less consistent with the Quranic image of Eve.

The process of self-awareness and awareness of the surrounding world for Muslim scholars has been categorized into divisions such as experiential and acquired awareness. However, the ontology of awareness, meaning the discussion of whether awareness is immaterial or material, as well as the material or immaterial nature of the origin and end of awareness, has been a particularly challenging topic among Muslim theologians. Some Muslim scholars, denying the existence of a factor beyond the human body for his movement and life, considered both awareness and the process of awareness-formation in humans and the factor-shaping awareness in humans to be within the same body. They engaged in critiquing the perspectives and foundations of philosophers, especially Avicenna on this matter and, utilizing specific principles in their philosophical physicalist psychology, regarded awareness as a material entity. In this discussion, after examining the foundations of this group of Muslim theologians regarding the material nature of awareness and their criticisms of considering awareness as immaterial, wewill focus on the philosophical and epistemological consequences arising from the materialistic view of awareness in their thought.