University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 The Other-Worldly Fate of Non-Muslims from Islamic Theologians' Point of View The Other-Worldly Fate of Non-Muslims from Islamic Theologians' Point of View 7 22 19520 FA Journal Article 2016 04 29 Whether the fate of non-Muslims is alike the fate of Muslims and they will go to Heaven or Hell according to their good or evil deeds or their fate will be going to Hell, whatever their deeds may be? The purpose of this paper is to analyze the Muslim theologians' viewpoints on the other-worldly fate of non-Muslims. The view points of Muslim theologians on the issue can be divided into four viewpoints:1- Sectarian exclusivism; 2-religious exclusivism; 3-religious inclusivism; 4- religious pluralism. According to this research, we could not find anyone among Islamic theologians as Pluralist . Although the exclusivist theologians often regard the followers of their religion as the only saved people of religion, there are some principles in their views, which are not consistent with their exclusivism. Finally, in this paper, it will be shown that although there is at any time only one true religion, nevertheless the other religions' followers will be saved under certain conditions; and Gods' grace requires that others get to other-worldly happiness as well. Key words: Whether the fate of non-Muslims is alike the fate of Muslims and they will go to Heaven or Hell according to their good or evil deeds or their fate will be going to Hell, whatever their deeds may be? The purpose of this paper is to analyze the Muslim theologians' viewpoints on the other-worldly fate of non-Muslims. The view points of Muslim theologians on the issue can be divided into four viewpoints:1- Sectarian exclusivism; 2-religious exclusivism; 3-religious inclusivism; 4- religious pluralism. According to this research, we could not find anyone among Islamic theologians as Pluralist . Although the exclusivist theologians often regard the followers of their religion as the only saved people of religion, there are some principles in their views, which are not consistent with their exclusivism. Finally, in this paper, it will be shown that although there is at any time only one true religion, nevertheless the other religions' followers will be saved under certain conditions; and Gods' grace requires that others get to other-worldly happiness as well. Key words:

https://phm.znu.ac.ir/article_19520_db056ecf99d3fedd1f0c87aa2f39f2ee.pdf

University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 Physical Resurrection from Ibn Arabi’s Point of View Physical Resurrection from Ibn Arabi’s Point of View 23 36 19522 FA Journal Article 2016 04 29 Ibn Arabi regards resurrection as both spiritual and physical. Based on his perspective, the true nature of resurrection is the accumulation of individual souls into the universal soul. Physical resurrection is also of two different qualities for people of heaven and dwellers of hell. While the congregations of heavenly peoples' bodies is not in the material form, their congregated bodies are heavenly, soft bodies which is called natural body; this has superiority to elemental and material world, and has no earthly characteristics. On the other hand, the congregation of the bodies of the dwellers of hell is in the elemental form and a worldly temperament, having capacity for annihilation, change, degeneration and corruption. Reliance on elemental world and terrestrial desires will lead to a perpetual closure of all spiritual realms for the dwellers of hell. So they will never be released from the elemental world. This article addresses Ibn Arabi's point of view about the necessity of physical resurrection and its quality. Ibn Arabi regards resurrection as both spiritual and physical. Based on his perspective, the true nature of resurrection is the accumulation of individual souls into the universal soul. Physical resurrection is also of two different qualities for people of heaven and dwellers of hell. While the congregations of heavenly peoples' bodies is not in the material form, their congregated bodies are heavenly, soft bodies which is called natural body; this has superiority to elemental and material world, and has no earthly characteristics. On the other hand, the congregation of the bodies of the dwellers of hell is in the elemental form and a worldly temperament, having capacity for annihilation, change, degeneration and corruption. Reliance on elemental world and terrestrial desires will lead to a perpetual closure of all spiritual realms for the dwellers of hell. So they will never be released from the elemental world. This article addresses Ibn Arabi's point of view about the necessity of physical resurrection and its quality.

https://phm.znu.ac.ir/article_19522_ae00729a0676734cf9ce48a9f859b7a7.pdf

University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 Theosophical Training in the works of the Muslim Philosopher "Sheikh Eshragh" Theosophical Training in the works of the Muslim Philosopher "Sheikh Eshragh" 37 56 19523 FA Journal Article 2016 04 29 Gnostic motivations have been growing among the youth – which has paved the way for an increase of irrational tendencies and perspectives; In this regard, this article aims to examine Gnostic insights. Hence, we will address Sohravardi's Gnostic insight due to its richness and significance. We intend to consider the philosophical foundations, the steps and conditions of gnostic behavior, and training guidance from Sohravardi's point of view. The research method of this study is descriptive-analytical – which is a common method used in researches and studies related to the field of philosophy of training and education. The reflection of behavior steps and training thoughts are manifested in educational goals. The purposes of theosophical training are divided into two groups: the intermediate and final purposes. The intermediate purposes include visionary cognition, reason training, love and obedience of God; the final purpose is nothing but feeling the continuity of God's presence in life – which is called "Fana -Fi-Allah" (integrating with God). Also, the principles and theosophical training methods from the work of "Sheikh Eshragh" are extracted and elaborated on. This article focuses on the visionary cognition – which is the most personal and the highest level of all cognitions originated by seeing the facts by consciousness, is a medium for self refinement and soul purification, and lies in the human heart. Self-knowledge is one of the most fundamental discussions of "Sheikh Eshragh" – which stands on self consciousness and "Hozouri Knowledge" (a knowledge obtained through within). Gnostic motivations have been growing among the youth – which has paved the way for an increase of irrational tendencies and perspectives; In this regard, this article aims to examine Gnostic insights. Hence, we will address Sohravardi's Gnostic insight due to its richness and significance. We intend to consider the philosophical foundations, the steps and conditions of gnostic behavior, and training guidance from Sohravardi's point of view. The research method of this study is descriptive-analytical – which is a common method used in researches and studies related to the field of philosophy of training and education. The reflection of behavior steps and training thoughts are manifested in educational goals. The purposes of theosophical training are divided into two groups: the intermediate and final purposes. The intermediate purposes include visionary cognition, reason training, love and obedience of God; the final purpose is nothing but feeling the continuity of God's presence in life – which is called "Fana -Fi-Allah" (integrating with God). Also, the principles and theosophical training methods from the work of "Sheikh Eshragh" are extracted and elaborated on. This article focuses on the visionary cognition – which is the most personal and the highest level of all cognitions originated by seeing the facts by consciousness, is a medium for self refinement and soul purification, and lies in the human heart. Self-knowledge is one of the most fundamental discussions of "Sheikh Eshragh" – which stands on self consciousness and "Hozouri Knowledge" (a knowledge obtained through within).

https://phm.znu.ac.ir/article_19523_3116e20932c152ecd0daac6d655352cc.pdf

University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 Kant’s looked different to the "self" in the Anthropology and the First Critique Kant’s looked different to the "self" in the Anthropology and the First Critique 57 70 19524 FA Journal Article 2016 04 29 Kant's entirely Copernican approach to philosophy originates from the concept of mind (self) and its specific faculties. In Critique of Pure Reason, Kant distinguishes three major faculties for the mind: Sensation, Understanding, and Apperception, while also emphasizing on the distinction between their transcendental and empirical applications. The transcendental application of these faculties is discussed in the First Critique. He gives the title “transcendental" to his method in analyzing the mind and faculties of Knowledge, trying to separate his work from other psychological approaches; (whether or not he is successful in this, will be addressed later). But the empirical application of these faculties, which will be examined in Anthropology, in part gets close to some of the discussions in the realm of psychology. This issue has made some commentators to claim that Kant had deviated from his Anti-psychological stance in Anthropology, having presented discussions that he was trying to reject in the First Critique. Thus in this article we focus on the third faculty, that is, “self-consciousness” or “Apperception;” we try to answer questions and shed light on vagueness as the follows: Can we regard Kant's approach as a psychological stance, given the fact that he emphasizes on the empirical characteristics of faculty in Anthropology (particularly self-consciousness, developmental stages and progression of this faculty in human beings)? What distinguishes Kant’s approach toward self-consciousness in the Anthropology from his approach in the First Critique and also from other Anthropological approaches? In general, our main goal in this paper is to address differences between Kant's approach to "self" in the First Critique and in the Anthropology, while also showing that despite Kant's effort to separate his discussions from other Psychological discussions – particularly in its discussions of self-consciousness – his approach to the issue, whether in Anthropology or in the First Critique, is in some cases close to psychological discussions. Kant's entirely Copernican approach to philosophy originates from the concept of mind (self) and its specific faculties. In Critique of Pure Reason, Kant distinguishes three major faculties for the mind: Sensation, Understanding, and Apperception, while also emphasizing on the distinction between their transcendental and empirical applications. The transcendental application of these faculties is discussed in the First Critique. He gives the title “transcendental" to his method in analyzing the mind and faculties of Knowledge, trying to separate his work from other psychological approaches; (whether or not he is successful in this, will be addressed later). But the empirical application of these faculties, which will be examined in Anthropology, in part gets close to some of the discussions in the realm of psychology. This issue has made some commentators to claim that Kant had deviated from his Anti-psychological stance in Anthropology, having presented discussions that he was trying to reject in the First Critique. Thus in this article we focus on the third faculty, that is, “self-consciousness” or “Apperception;” we try to answer questions and shed light on vagueness as the follows: Can we regard Kant's approach as a psychological stance, given the fact that he emphasizes on the empirical characteristics of faculty in Anthropology (particularly self-consciousness, developmental stages and progression of this faculty in human beings)? What distinguishes Kant’s approach toward self-consciousness in the Anthropology from his approach in the First Critique and also from other Anthropological approaches? In general, our main goal in this paper is to address differences between Kant's approach to "self" in the First Critique and in the Anthropology, while also showing that despite Kant's effort to separate his discussions from other Psychological discussions – particularly in its discussions of self-consciousness – his approach to the issue, whether in Anthropology or in the First Critique, is in some cases close to psychological discussions.

https://phm.znu.ac.ir/article_19524_9c47794cc5b62d463fd67c8d182f12d0.pdf

University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 Criteria for True and False in the Doctor-Patient Relationship Criteria for True and False in the Doctor-Patient Relationship 71 82 19525 FA Journal Article 2016 04 29 On the importance of truth, Imam Jafar Sadiq's saying would suffice: "The teller of the truth is in place of dignity and integrity, and the liar is bound to come to his end". The definitions of the true or the false (apart from ethical or logical perspectives) are one of the three options below: a) Announcement non-compliance with fact or the knowledge of the speaker, b) Announcement non-compliance with the speaker's beliefs, c) Announcement non-compliance with the speaker's beliefs for the aim of deception. However, in the case of doctor- patient relationship, when it comes to telling the bad news, the criteria of the true and false are regarded differently, in particular since many hadith and traditions recommend that doctors endure the patients. This article investigates the measure of the true and false in doctor-patient relationship. Imam Ali said: God is the [ultimate] measure of truth. So the truth is always compliance with God, and not merely compliant with fact or the speaker’s beliefs. On the importance of truth, Imam Jafar Sadiq's saying would suffice: "The teller of the truth is in place of dignity and integrity, and the liar is bound to come to his end". The definitions of the true or the false (apart from ethical or logical perspectives) are one of the three options below: a) Announcement non-compliance with fact or the knowledge of the speaker, b) Announcement non-compliance with the speaker's beliefs, c) Announcement non-compliance with the speaker's beliefs for the aim of deception. However, in the case of doctor- patient relationship, when it comes to telling the bad news, the criteria of the true and false are regarded differently, in particular since many hadith and traditions recommend that doctors endure the patients. This article investigates the measure of the true and false in doctor-patient relationship. Imam Ali said: God is the [ultimate] measure of truth. So the truth is always compliance with God, and not merely compliant with fact or the speaker’s beliefs.

https://phm.znu.ac.ir/article_19525_ebe796bb332c7556b1e5a78e4a386927.pdf

University of Zanjan Philosophical Meditations 2228-5253 2 5 2010 04 21 Paradoxes of Confirmation Paradoxes of Confirmation 83 108 19526 FA Journal Article 2016 04 29 One of the most important epistemological problems is inductive reasoning, inference of a general judgment from instances, and preparing good evidence to confirm it. The problem is, in order to confirm a general judgment, how many and with what quality of evidences will be needed. All of us agree with G1: "A generalization is confirmed by any of its instances". But two paradoxes, called Ravens and Grue, show that agreement with G1 could afflict us with some paradoxes. The paradox of Ravens, discovered by Carl Hempel, shows that a white shoe confirms that all ravens are black. But we know that this is absurd. The predicate "Grue" invented by Nelson Goodman, shows the inadequacy of G1. A thing x counts as Grue if and only if it meets either of the following conditions: x is green and has been examined, or x is blue and has not been examined. The class of Grue things is thus, by definition, made up of just the examined green emerald things together with the unexamined blue things. All examined emeralds – all of them being green – count as Grue. Thus, According to G1, they confirm the hypothesis that all emeralds are Grue. But this is absurd. Because it would mean to say that all unexamined emeralds are blue. This we all believe to be false. One of the most important epistemological problems is inductive reasoning, inference of a general judgment from instances, and preparing good evidence to confirm it. The problem is, in order to confirm a general judgment, how many and with what quality of evidences will be needed. All of us agree with G1: "A generalization is confirmed by any of its instances". But two paradoxes, called Ravens and Grue, show that agreement with G1 could afflict us with some paradoxes. The paradox of Ravens, discovered by Carl Hempel, shows that a white shoe confirms that all ravens are black. But we know that this is absurd. The predicate "Grue" invented by Nelson Goodman, shows the inadequacy of G1. A thing x counts as Grue if and only if it meets either of the following conditions: x is green and has been examined, or x is blue and has not been examined. The class of Grue things is thus, by definition, made up of just the examined green emerald things together with the unexamined blue things. All examined emeralds – all of them being green – count as Grue. Thus, According to G1, they confirm the hypothesis that all emeralds are Grue. But this is absurd. Because it would mean to say that all unexamined emeralds are blue. This we all believe to be false.

https://phm.znu.ac.ir/article_19526_1fa45560203c0ddd8267bfbd029d49c3.pdf