درخت حوزه‌های تخصصی

"Substance dualism" or the thesis that a person is an embodied nonphysical being (mind or soul) is systematically caricatured in philosophy of mind literature as involving an untenable bifurcation. Instead of such a splintered, divided concept of the person, I defend integrative dualism, the thesis that while a person is a nonphysical subject (and thus a being that can survive the death of the body), in this life he or she functions as a united, embodied being. Embodiment consists of six nonmoral goods (they are good but not as in "moral goods" such as justice and courage): the virtues of sensations, agency, causal constitution, cognitive power, intelligible coherence, and affective incorporation. This united concept of an embodied person places values at the heart of the philosophy of human nature. This value-oriented concept of embodiment can be a rich, common resource for Christian-Muslim dialogue. This value-oriented concept of embodiment can be a rich, common resource for Christian-Muslim dialogue.

The issue of religious diversity is explicitly addressed in a number of āyāt of the Qur’ān. One of the recurrent themes that is found in these passages is the resolution of religious differences. The theme of religious difference is treated with assertions that diversity arose out of an original unity. There may be partial resolutions to issues over which there is contention, but ultimate resolution of differences is only to be expected in the eschaton. The morale given in such passages is a counsel of patience. The implications of this message for an Islamic theology of religions areconsidered.

In Rescher’s view, the cognitive rationality is using dialectic arguments for managing the acceptance of various beliefs and answering the individual’s questions in the best way – an approach that can entail access to rational propositions and true knowledge. While believing in the limitation of rational faculties, Rescher maintains that the intelligence endowed in human being in an evolutional way prepares the ground for his access to the authentic knowledge. The cognitive importance of the criterion of investigating the value of knowledge suggests the existence of an effective factor that can help us in qualitative and quantitative promotion of and deepening our essential information. Skepticism rejects the possibility of accessing authentic information and puts a seemingly strong obstacle on the way to implementing and realizing the goals of argument, and maintains that cognitive rationality is never possible. Rescher considers justification of skepticism based on the wrong assumption that the rational justification of a belief is restricted to the deductive reasoning founded on pre-justified propositions. However, in addition to this, we have the method of hypothetical justification that skeptics ignore.

Due to the fact that the Arabic language abounds in words with similar meanings, eloquence in speech or writing calls for the accurate choice of words. The Holy Quran is characterized by the use of words and morphemes in absolute precision, which accounts for part of its beauty and elegance.  This study addresses the proper use of Fe’l, Amal, and Son’ in the Quran, as three semantically close concepts all of which lie in the area of meaning of the verb ‘do’. The study is conducted through a descriptive-analytic method. First, with reference to Arabic dictionaries, the meanings of these words and their nuances are presented. Then, a number of representative verses are extracted from the Quran to show the elegant application as well as the verbal secret of those individual words.  According to the results, the word Amal is used in contexts where something is regularly done by preplanning and with pain. The word Fe’l refers to an action for getting something done or made typically for a short time, but it is on no regular basis, either planned or unplanned. The word Son’, however, is reserved for cases that are done with skill, care, and consciousness of consequences. The word also involves a degree of secrecy. As it is found, since Amal refers to an action which involves toil and trouble, it is never used for God in the Quran. What the Book uses in this regard are the words Fe’l and Son’. This verbal token can be taken as one of the linguistic miracles of the Holy Quran.