In the context of the question of metaphor, Jacques Derrida plays a particularly important role in the history of thought. In his work La Mythologie Blanche with the important subtitle: La métaphore dans le texte philosophique, among other questions, he problematizes the history of metaphor problems, implications arising from historical and contemporary metaphor, as well as the possibilities of the relation of science to it. And, because the question of metaphor is given as one of the important sources of religious conflicts in this paper, the metaphor in the theological text is to be problematized, following in the footsteps of Derrida's thought achievements. In other words: in this paper, one has to read one question of metaphor in a philosophical text as a question of the possibility of metaphor in a theological text. The hypothesis of this paper to be proved is that religious conflicts arise from a multitude of phenomena that we can reduce to the lowest common denominator named as ignorance, and in this context as a source of subject ignorance -among many other phenomena -a metaphor is given in the theological text: there is no intention here to prove the existence of metaphor in the theological text but the possibility of the existence of metaphor in the theological text in the wake of Derrida's mental achievements on the basis of which Derrida's work La Mythologie Blanche is given as a contribution to the incoherence of religious conflicts.
{"title":"Presentation of Derrida's critique of metaphor as a contribution to the thesis of the incoherence of religious conflicts","authors":"Safer Grbić","doi":"10.5937/kom2201045g","DOIUrl":"https://doi.org/10.5937/kom2201045g","url":null,"abstract":"In the context of the question of metaphor, Jacques Derrida plays a particularly important role in the history of thought. In his work La Mythologie Blanche with the important subtitle: La métaphore dans le texte philosophique, among other questions, he problematizes the history of metaphor problems, implications arising from historical and contemporary metaphor, as well as the possibilities of the relation of science to it. And, because the question of metaphor is given as one of the important sources of religious conflicts in this paper, the metaphor in the theological text is to be problematized, following in the footsteps of Derrida's thought achievements. In other words: in this paper, one has to read one question of metaphor in a philosophical text as a question of the possibility of metaphor in a theological text. The hypothesis of this paper to be proved is that religious conflicts arise from a multitude of phenomena that we can reduce to the lowest common denominator named as ignorance, and in this context as a source of subject ignorance -among many other phenomena -a metaphor is given in the theological text: there is no intention here to prove the existence of metaphor in the theological text but the possibility of the existence of metaphor in the theological text in the wake of Derrida's mental achievements on the basis of which Derrida's work La Mythologie Blanche is given as a contribution to the incoherence of religious conflicts.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81728504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Historical evidence and various other evidence show that Shiites entered Indonesia at the same time as Islam did. The great remnants of the Shiites in the past show that not only did the Shiites have a serious presence in this country, but also a period of strong political power to the extent that the Shiites ruled some areas in the past. The cultural, religious and political contexts of the formation and growth of Shiism in this country from the past to the present all show the serious presence of Shiites in this region. In the contemporary era, the most important phenomenon that has created suitable conditions for the growth of Shiism in this country is the Islamic Revolution of Iran, which has had beneficial effect on the people of this country. This article seeks to examine the contexts of Shiite growth from the past to the present. The author has studied and researched mainly this issue in the field and by analysing his findings in this country, he has proved the major effects of the Islamic Revolution of Iran on it.
{"title":"The bases for the formation and growth of Shiism from the past to the present in Indonesia","authors":"M. Asadi","doi":"10.5937/kom2203019a","DOIUrl":"https://doi.org/10.5937/kom2203019a","url":null,"abstract":"Historical evidence and various other evidence show that Shiites entered Indonesia at the same time as Islam did. The great remnants of the Shiites in the past show that not only did the Shiites have a serious presence in this country, but also a period of strong political power to the extent that the Shiites ruled some areas in the past. The cultural, religious and political contexts of the formation and growth of Shiism in this country from the past to the present all show the serious presence of Shiites in this region. In the contemporary era, the most important phenomenon that has created suitable conditions for the growth of Shiism in this country is the Islamic Revolution of Iran, which has had beneficial effect on the people of this country. This article seeks to examine the contexts of Shiite growth from the past to the present. The author has studied and researched mainly this issue in the field and by analysing his findings in this country, he has proved the major effects of the Islamic Revolution of Iran on it.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76908318","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this paper, the author analyzes ecclesiastical penalties, according to the Constitution of the Serbian Orthodox Church (SPC) of 1947. This is the highest legal act of the SPC which contains, besides the provisions that regulate the rules of church life and the authority of certain bodies of the SPC, a number of provisions related to offenses (guilt) and sanctions for unlawful acts. In addition to the offenses and system of ecclesiastical criminal sanctions, the paper also points to the jurisdiction of church courts in pronouncing ecclesiastical sentences. Church impunity and punishment are presented, in accordance with the system of the Constitution of the SPC. The penalties vary depending on whether they can be given to priests or believers because the purpose of punishment is different from those of the two categories of Church members. Wherever necessary, the similarities and differences are pointed out between the criminal law provisions in Constitution of the Serbian Orthodox Church and the criminal law of the Republic of Serbia, as well as development of ecclestiastical crimes and penalties from first cannons, Dušan's Code to nowdays. The aim of this paper is to point out to both scholarly and expert public, and believers, who are most often lay people, this part of the church right, which, according to the author, is unjustly neglected in this kind of papers.
{"title":"Ecclesiastical crimes and penalties in the Constitution of the Serbian Ortodox Church","authors":"Filip Mirić","doi":"10.5937/kom2201061m","DOIUrl":"https://doi.org/10.5937/kom2201061m","url":null,"abstract":"In this paper, the author analyzes ecclesiastical penalties, according to the Constitution of the Serbian Orthodox Church (SPC) of 1947. This is the highest legal act of the SPC which contains, besides the provisions that regulate the rules of church life and the authority of certain bodies of the SPC, a number of provisions related to offenses (guilt) and sanctions for unlawful acts. In addition to the offenses and system of ecclesiastical criminal sanctions, the paper also points to the jurisdiction of church courts in pronouncing ecclesiastical sentences. Church impunity and punishment are presented, in accordance with the system of the Constitution of the SPC. The penalties vary depending on whether they can be given to priests or believers because the purpose of punishment is different from those of the two categories of Church members. Wherever necessary, the similarities and differences are pointed out between the criminal law provisions in Constitution of the Serbian Orthodox Church and the criminal law of the Republic of Serbia, as well as development of ecclestiastical crimes and penalties from first cannons, Dušan's Code to nowdays. The aim of this paper is to point out to both scholarly and expert public, and believers, who are most often lay people, this part of the church right, which, according to the author, is unjustly neglected in this kind of papers.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83098431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. God. At the same time, they have not denied the multiplicity of creatures that appear to us. These two apparently contradictory statements seem to be apparently contradictory to one another. Metaphysics is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have not attempted to prove their claims using rational proofs. Rather, they claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this claim of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe with this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and, at a lower one, there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He proves the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain Mulla Sadra's theory of the unity of being at the level of multiplicity in unity as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.
{"title":"Multiplicity in unity: The mystical unity of existence in Mulla Sadra's al-Shawahid al-Rububiyyah","authors":"S. Agha","doi":"10.5937/kom2201001s","DOIUrl":"https://doi.org/10.5937/kom2201001s","url":null,"abstract":"Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. God. At the same time, they have not denied the multiplicity of creatures that appear to us. These two apparently contradictory statements seem to be apparently contradictory to one another. Metaphysics is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have not attempted to prove their claims using rational proofs. Rather, they claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this claim of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe with this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and, at a lower one, there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He proves the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain Mulla Sadra's theory of the unity of being at the level of multiplicity in unity as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89154571","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The term faith has different meanings. Belief in religious ideas or in general cognitive judgments is the meaning that will be discussed in more detail in this paper. Given the exceptional importance of faith in designing a person's life, even in a non-religious aspect, we will explore different dimensions of this human phenomenon in the Islamic tradition. Given that theological debates do not talk about the essence of faith but about its relationship with human actions, we have paid attention to Islamic philosophers and their ontological view of faith so as to present the essential properties of faith. The names of man's cognitive powers relating to the origin of belief are not the same in all Islamic scientific disciplines and are based on different descriptions of the human cognitive system. The mind and the heart are the two most frequently mentioned powers from which man's belief originates, and according to the Qur'anic text and Islamic traditions, they have enough common properties to be marked as the highest level of not only human knowledge but also of being. In Islamic philosophy the intellect is a supramaterial being that does not depend on matter either in its being or in its actions.
{"title":"Ontological analysis of faith in Islamic philosophy","authors":"Tehran Halilović","doi":"10.5937/kom2202001h","DOIUrl":"https://doi.org/10.5937/kom2202001h","url":null,"abstract":"The term faith has different meanings. Belief in religious ideas or in general cognitive judgments is the meaning that will be discussed in more detail in this paper. Given the exceptional importance of faith in designing a person's life, even in a non-religious aspect, we will explore different dimensions of this human phenomenon in the Islamic tradition. Given that theological debates do not talk about the essence of faith but about its relationship with human actions, we have paid attention to Islamic philosophers and their ontological view of faith so as to present the essential properties of faith. The names of man's cognitive powers relating to the origin of belief are not the same in all Islamic scientific disciplines and are based on different descriptions of the human cognitive system. The mind and the heart are the two most frequently mentioned powers from which man's belief originates, and according to the Qur'anic text and Islamic traditions, they have enough common properties to be marked as the highest level of not only human knowledge but also of being. In Islamic philosophy the intellect is a supramaterial being that does not depend on matter either in its being or in its actions.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"56 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82967854","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Referring to the current literature of radicalism and terrorism, we can find a variety of its aspects that unfortunately deal with all spheres of public life in thought, politics, society and economics and have a negative impact on international relations; all these matters show the importance of understanding the roots of radicalism and its rising. This writing tries to find the bases, contexts and factors of radicalism rising and its formation, especially in the Muslim world. The purpose of this study is to search the thinking infrastructure and factors of appearance and emersion of radicalism and terrorism, so, the main question of this study is to examine the context, background and factors of radicalization and the emergence of the idea in Islamic community. Despite all teachings of Holly Qur'an, the value of immunity and protection of human lives, what happened to so-called Moslems that without fear and without regard to their own lives kill and harm themselves, women, children and innocent people. In response to the question , this hypothesis presents that Factors can be divided into two parts: theoretical-intellectual and sociological factors, In the section on theoretical intellectual factors some factors such as non-comprehensive and wrong analysis of holly texts; overcoming feelings and emotions over reason and rationality; feeling of injustice and unfair, despairing from current situation and having no hope to improve and reform, and in sociological section, some factors, such as utilization from extremism as an instrument in foreign relations by some super powers, poverty, incorrect foreign relations of some super powers and processes of globalization, are some important grounds and factors that lead to radicalism extension in recent decades. This study was conducted according to the sociology of knowledge.
{"title":"Factors of the emergence and spread of radicalism and terrorism in the Islamic world","authors":"Seyed Bagheri","doi":"10.5937/kom2203039k","DOIUrl":"https://doi.org/10.5937/kom2203039k","url":null,"abstract":"Referring to the current literature of radicalism and terrorism, we can find a variety of its aspects that unfortunately deal with all spheres of public life in thought, politics, society and economics and have a negative impact on international relations; all these matters show the importance of understanding the roots of radicalism and its rising. This writing tries to find the bases, contexts and factors of radicalism rising and its formation, especially in the Muslim world. The purpose of this study is to search the thinking infrastructure and factors of appearance and emersion of radicalism and terrorism, so, the main question of this study is to examine the context, background and factors of radicalization and the emergence of the idea in Islamic community. Despite all teachings of Holly Qur'an, the value of immunity and protection of human lives, what happened to so-called Moslems that without fear and without regard to their own lives kill and harm themselves, women, children and innocent people. In response to the question , this hypothesis presents that Factors can be divided into two parts: theoretical-intellectual and sociological factors, In the section on theoretical intellectual factors some factors such as non-comprehensive and wrong analysis of holly texts; overcoming feelings and emotions over reason and rationality; feeling of injustice and unfair, despairing from current situation and having no hope to improve and reform, and in sociological section, some factors, such as utilization from extremism as an instrument in foreign relations by some super powers, poverty, incorrect foreign relations of some super powers and processes of globalization, are some important grounds and factors that lead to radicalism extension in recent decades. This study was conducted according to the sociology of knowledge.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"235 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90500630","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. the Absolute. At the same time, they have not denied the multiplicity of creatures that appear to us. These two statements seem to be apparently contradictory to one another. Ontology is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have usually not attempted to prove their claims using rational proofs. Rather, they primarily claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this contention of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe without this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and a lower level there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He affirms the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain the second dimension of Mulla Sadra's theory of the unity of being (i.e. the station of unity in multiplicity) as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.
{"title":"Unity in multiplicity: The mystical unity of existence in Mulla Sadra's Al-Shawahid Al-Rububiyyah","authors":"S. Agha","doi":"10.5937/kom2202039s","DOIUrl":"https://doi.org/10.5937/kom2202039s","url":null,"abstract":"Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. the Absolute. At the same time, they have not denied the multiplicity of creatures that appear to us. These two statements seem to be apparently contradictory to one another. Ontology is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have usually not attempted to prove their claims using rational proofs. Rather, they primarily claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this contention of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe without this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and a lower level there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He affirms the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain the second dimension of Mulla Sadra's theory of the unity of being (i.e. the station of unity in multiplicity) as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79079692","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Religious truths from universal norms become a matter of individual taste. The idea of religion as a useful lie emerges, placing a human religious life in the sphere of socially lucrative. Violence which was inspired by a fanatical interpretation of religion at the beginning of the 21st century, has encouraged the publication of many works with pronounced atheistic ideas. The term "new atheism" was first mentioned in 2006 in the American magazine "Wired". The topic of the magazine was an increasingly large number of published books promoting anti-religious views, especially the works of Richard Dawkins, Christopher Hitchens Sam Harris and Dennett Daniel. Since then, the term "new atheism" has become more widely used, and it has been included by other contemporary thinkers. The propagandists of these ideas are very active on social networks, blogs and podcast programs. The titles of their best-selling books sound like popular slogans: God is not Great; Breaking the Spell; The End of Faith; Atheist manifesto... Reacting to this ideas, a group of famous thinkers appeared, publicly arguing with new atheists.
{"title":"Religion in the postmodern West and the challenges of the new atheism","authors":"Ilija Dabetić","doi":"10.5937/kom2201027d","DOIUrl":"https://doi.org/10.5937/kom2201027d","url":null,"abstract":"Religious truths from universal norms become a matter of individual taste. The idea of religion as a useful lie emerges, placing a human religious life in the sphere of socially lucrative. Violence which was inspired by a fanatical interpretation of religion at the beginning of the 21st century, has encouraged the publication of many works with pronounced atheistic ideas. The term \"new atheism\" was first mentioned in 2006 in the American magazine \"Wired\". The topic of the magazine was an increasingly large number of published books promoting anti-religious views, especially the works of Richard Dawkins, Christopher Hitchens Sam Harris and Dennett Daniel. Since then, the term \"new atheism\" has become more widely used, and it has been included by other contemporary thinkers. The propagandists of these ideas are very active on social networks, blogs and podcast programs. The titles of their best-selling books sound like popular slogans: God is not Great; Breaking the Spell; The End of Faith; Atheist manifesto... Reacting to this ideas, a group of famous thinkers appeared, publicly arguing with new atheists.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75730981","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Analytical causation is a type of causation that is often overlooked in philosophical textbooks. This type of causation is contrasted with external causation. In modern times, contemporary philosophers have made efforts to show the importance of this category of causation. Nevertheless, there are many ambiguities surrounding the nature of this type of causation that must be removed before it can find its proper place in Islamic philosophy. First of all, the nature of this category of causation must be determined. In order to accomplish this, the terms concept, meaning, instance and individual should be defined. The clarification of these terms shows that philosophy is essentially concerned with meaning. Secondly, it must be shown how one thing can be the instance of numerous concepts and meanings without any contradiction arising. These two premises can help clarify how analytical causation is not philosophically problematic; rather, it is imperative and necessary. Historically speaking, Islamic philosophers never explicitly mentioned analytical causation as a separate type of causation. Nevertheless, in many places, they used the term causation to refer to cases where there is no external existential distinction between a cause and its effect. Muslim philosophers unanimously agree upon the principle that states that there is no mutual concomitance without causation. Based upon this principle, it is possible to demonstrate that there is causation between things that do not possess external existential distinction with one another but that mutually necessitate one another, such as existence and quiddity, two essentially necessary beings (such as the names of God and His essence) and two essentially impossible beings (such as a vicious circle and the priority of something over itself). This in turn shows the possibility of analytical causation. Another important discussion related to the subject of analytical causation is the differences between analytical and external causation. Although these two categories of causation have properties in common, there are also some fundamental distinctions between them. By way of example, in analytical causation, causation is a secondary intelligible. This is why it is a primary intelligible in external causation. What is more, in analytical causation, cause and effect are not instances of contraries. There are other distinctions between analytical and external causation. These and other important aspects of this discussion will be examined in this paper.
{"title":"Analytical causation in Islamic philosophy","authors":"S. Agha","doi":"10.5937/kom2203053s","DOIUrl":"https://doi.org/10.5937/kom2203053s","url":null,"abstract":"Analytical causation is a type of causation that is often overlooked in philosophical textbooks. This type of causation is contrasted with external causation. In modern times, contemporary philosophers have made efforts to show the importance of this category of causation. Nevertheless, there are many ambiguities surrounding the nature of this type of causation that must be removed before it can find its proper place in Islamic philosophy. First of all, the nature of this category of causation must be determined. In order to accomplish this, the terms concept, meaning, instance and individual should be defined. The clarification of these terms shows that philosophy is essentially concerned with meaning. Secondly, it must be shown how one thing can be the instance of numerous concepts and meanings without any contradiction arising. These two premises can help clarify how analytical causation is not philosophically problematic; rather, it is imperative and necessary. Historically speaking, Islamic philosophers never explicitly mentioned analytical causation as a separate type of causation. Nevertheless, in many places, they used the term causation to refer to cases where there is no external existential distinction between a cause and its effect. Muslim philosophers unanimously agree upon the principle that states that there is no mutual concomitance without causation. Based upon this principle, it is possible to demonstrate that there is causation between things that do not possess external existential distinction with one another but that mutually necessitate one another, such as existence and quiddity, two essentially necessary beings (such as the names of God and His essence) and two essentially impossible beings (such as a vicious circle and the priority of something over itself). This in turn shows the possibility of analytical causation. Another important discussion related to the subject of analytical causation is the differences between analytical and external causation. Although these two categories of causation have properties in common, there are also some fundamental distinctions between them. By way of example, in analytical causation, causation is a secondary intelligible. This is why it is a primary intelligible in external causation. What is more, in analytical causation, cause and effect are not instances of contraries. There are other distinctions between analytical and external causation. These and other important aspects of this discussion will be examined in this paper.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83224643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Bektashi Order is from amongst those orders whose teachings are based upon Shia thought, but whose practices have drastically transformed because of the influence placed upon it by the Christians and Sunnis in the Balkans and Anatolia. Their ontological view is centered on the concept of Imamate and according to them all the grace that is seen in the world is because of the Infallibles as they are the channel of Divine Grace. So in addition to having a legislative role, the Imam has an influence on the system of natural law as well. This research, which relies upon the sacred scriptures of the Bektashi Alavi Order, aims to show that their fundamental beliefs were based upon Shia thought and that they have faith in the pillars and subsidiaries of religion; even though they may differ from the Shia in certain practices and apparent rituals, there is no difference between them regarding the pillars and fundamentals of religion. Furthermore, the attempts of certain Sunni scholars to try and separate this Order from its Shia roots and introduce it as a Sunni order in the form of academic articles will be shown to be incorrect and invalid. Furthermore, the attribution of a Christian trinity like concept to this order is a baseless and unfair claim and essentially flawed. In this paper, light will be thrown on certain important discrepancies regarding the beliefs of the Bektashi Alavi Order that were previously overlooked and the unity of their belief system with that of the Shia's will be attempted to be proven by means of content analysis of the main sacred scriptures of the Alavis such as the Buyruks, Husniyyah and the Divan of the Seven Poets, as these texts act as interpreters for their beliefs.
Bektashi修会的教义以什叶派思想为基础，但由于受到巴尔干半岛和安纳托利亚的基督徒和逊尼派的影响，修会的做法发生了巨大的变化。他们的本体论观点以伊玛目的概念为中心，根据他们的观点，世界上所有的恩典都是因为无谬者，因为他们是神圣恩典的渠道。因此，除了扮演立法角色之外，伊玛目对自然法体系也有影响。这项研究以Bektashi Alavi秩序的神圣经文为依据，旨在表明他们的基本信仰是基于什叶派思想的，他们信仰宗教的支柱和附属;尽管他们在某些实践和明显的仪式上可能与什叶派有所不同，但在宗教的支柱和基本原则方面，他们之间没有区别。此外，某些逊尼派学者试图将该教团与其什叶派根源分开，并以学术文章的形式将其介绍为逊尼派教团的企图将被证明是不正确和无效的。此外，将基督教三位一体的概念归于这个秩序是毫无根据和不公平的主张，本质上是有缺陷的。在这篇文章中，我们将阐明Bektashi Alavi Order信仰的某些重要差异，这些差异之前被忽视了，我们将试图通过对Alavis的主要神圣经文的内容分析来证明他们与什叶派信仰体系的统一性，比如《Buyruks》、《Husniyyah》和《Divan of the Seven Poets》，因为这些经文是他们信仰的诠释者。
{"title":"An analysis of the trinity and principle beliefs within the Bektashi Alavi order","authors":"Muhammad Salehi","doi":"10.5937/kom2202019s","DOIUrl":"https://doi.org/10.5937/kom2202019s","url":null,"abstract":"The Bektashi Order is from amongst those orders whose teachings are based upon Shia thought, but whose practices have drastically transformed because of the influence placed upon it by the Christians and Sunnis in the Balkans and Anatolia. Their ontological view is centered on the concept of Imamate and according to them all the grace that is seen in the world is because of the Infallibles as they are the channel of Divine Grace. So in addition to having a legislative role, the Imam has an influence on the system of natural law as well. This research, which relies upon the sacred scriptures of the Bektashi Alavi Order, aims to show that their fundamental beliefs were based upon Shia thought and that they have faith in the pillars and subsidiaries of religion; even though they may differ from the Shia in certain practices and apparent rituals, there is no difference between them regarding the pillars and fundamentals of religion. Furthermore, the attempts of certain Sunni scholars to try and separate this Order from its Shia roots and introduce it as a Sunni order in the form of academic articles will be shown to be incorrect and invalid. Furthermore, the attribution of a Christian trinity like concept to this order is a baseless and unfair claim and essentially flawed. In this paper, light will be thrown on certain important discrepancies regarding the beliefs of the Bektashi Alavi Order that were previously overlooked and the unity of their belief system with that of the Shia's will be attempted to be proven by means of content analysis of the main sacred scriptures of the Alavis such as the Buyruks, Husniyyah and the Divan of the Seven Poets, as these texts act as interpreters for their beliefs.","PeriodicalId":31566,"journal":{"name":"Kom Casopis za Religijske Nauke","volume":"147 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72920302","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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