Reza Akbari | Imam Sadiq University (original) (raw)

Videos by Reza Akbari

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Papers by Reza Akbari

Islam and the Contemporary World, 2023

Travelling to different periods of Islamic philosophy, with contemporary questions, allows us to ... more Travelling to different periods of Islamic philosophy, with contemporary questions, allows us to reconstruct the web of spiritual topics in Islamic philosophy. This work, which demands a joint effort—paying attention to modern spirituality and Islamic philosophy—requires methodological instructions to improve the results. Having a comprehensive understanding of contemporary spirituality and using interdisciplinary/multidisciplinary research method are two primary guidelines since both serve to classify questions, which is essential for a fruitful discussion. The unification of philosophical schools in the Islamic tradition, the negligence of the entanglement of philosophy with interpretation, theology, and mysticism, and verbal similitude, which traces the connection between the new era and the old only through the path of similar words, are the most important things to avoid. The inclusion of several contemporary problems in one traditional topic, the spread of one new problem in several traditional topics, the historical development of problems, and the high capacity of metaphors and allegories in Islamic philosophy—including “bird,” “light,” and “mirror”—need to be taken into account to conceptualize and extract propositions related to spirituality from Islamic philosophy.

This study focuses on the experimental and philosophical analysis of the meaning of life in death... more This study focuses on the experimental and philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s way of life and sayings during the war. The method of extraction and analysis of information is grounded theory. For this purpose, Wittgenstein’s writings such as his letters and memories, and other’s texts about his life and his internal moods were analyzed. After analyzing the collected information and categorizing them in frames of open codes, axial codes, etc. we recognized that Wittgenstein's point of view in death situation was supernatural God-centered. By reading Tolstoy gospel and Dostoyevsky's works, Wittgenstein has reached a kind of religious awakening in that period of his life. But before and after the war period he had a naturalistic point of view toward the meaning of life, in which moral values are in the core

حکمت معاصر, 2013

Prima facie it seems that principality of existence and principality of quiddity are two opposed ... more Prima facie it seems that principality of existence and principality of quiddity are two opposed theories, but they are, in fact, two distinct philosophical systems with different principles which these two theories are in their forefront stand. For example, considering Mulla Sadra's argument to prove principality of existence based on intensifying movement, shows that he criticized Peripatetic's philosophical system which contained, in Mulla Sadra's view, principality of quiddity, denying intensifying movement of quiddity, and Peripatetic's specific view about qule movement. On the other hand only when we consider 'intensifying movement' in a philosophical system, containing principality of existence, unity of existence, and intensity of existence, it can be a basis to prove principality of existence. This shows that Mulla Sadra portrays reality in his mind which has many metaphysical components, and conceives it as a distinguished and correct picture of rea...

There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall i... more There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”.

پژوهش های هستی شناختی, Aug 23, 2013

Foundations of Science, 2013

The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of anoth... more The teaching of mediation in Islamic tradition refers to a person requesting forgiveness of another and in the Christian tradition apart from forgiveness includes the bestowal of goodness to another as well. Motahhari and Brümmer consider the acceptance of mediation to be faced with the problem of superiority of the mediator’s mercy as compared to God’s mercy and the limitedness of God’s benevolence. Motahhari believes the answer to this problem to be in the attention to the hierarchy in the world’s system and the bestowal of good to creation in the form of a linear system; mediation is not the existential cause for forgiveness but rather the preparatory cause for the bestowal of forgiveness from God. As a reply to this problem, Brümmer addresses God’s permission for man’s participation in spreading good to others in the form of prayers. According to Brümmer, God has made the world such that through prayers – while establishing a loving relationship with God – man can also have an a...

حکمت سینوی, 2020

مبحث زیادت وجود بر ماهیت، نخستین‌بار در آثار فارابی پا به عرصة مباحث متافیزیکی نهاده و در فلسفة ا... more مبحث زیادت وجود بر ماهیت، نخستین‌بار در آثار فارابی پا به عرصة مباحث متافیزیکی نهاده و در فلسفة ابن‌سینا جایگاهی رفیع یافته است. تعبیر «عروض وجود بر ماهیت»، که نخستین‌بار ابن‌سینا آن را برای تبیین این رابطه به کار برده است، فیلسوفان پس از وی را دچار ابهامهایی کرده و در این میان عدهای را بر آن داشته است تا وجود را عرضی خارجی تلقی کنند. در این تلقی از رابطة وجود و ماهیت که نویسندگان این مقاله آن را «استعارة ذهنی باربری» نامیدهاند، این رابطه همچون سایر ترکیبات رایج در فلسفة ارسطویی، رابطه «موضوع» و «عرض» است. درمقابل، ناقدان این دیدگاه با توجه به محذوراتی که این نوع نگرش ایجاد میکند، قائل به «زیادت ذهنی وجود بر ماهیت» شدهاند. براساس دیدگاه زیادت ذهنی، وجود معقول ثانی منطقی است و در خارج هیچ مصداقی ندارد، اما در اثر نوآوریهای سهروردی در فلسفه، ملاصدرا نگرش دیگری را درخصوص وجود، و رابطة میان وجود و ماهیت بیان کرده است. ملاصدرا اوصافی را که سهروردی از طریق نور محسوس به نور حقیقی نگاشت کرده بود، به وجود نگاشت میکند؛ ازاین‌رو از دیدگاه او وجود و ماهیت به «حد و محدود» شبیه شده است و مجدداً نظریة زیادت خارجی در قالب جدیدی مطرح می‌شود که در آن اشکالات زیادت خارجی مشائی مرتفع می‌شود. این قرائت جدید، که از استعارة ذهنی «وجود نور است» حاصل شده، در این تحقیق زیادت خارجی متافیزیکی نامیده شده است. پس بر این اساس می‌توان گفت سه قرائت تاریخی «زیادت خارجی وجود»(مشائی)، «زیادت ذهنی وجود» و «زیادت خارجی متافیزیکی وجود»، حاصل دو استعارة ذهنی درخصوص رابطة وجود و ماهیت است که نگارندگان مقاله، استعارة نخست را «استعارة باربری» نامیده‌اند، و استعاره دوم نیز در ادبیات فلسفی به «استعارة نور» مشهور شده است.

Philosophical Meditations, 2017

The theory of Extended Mind (EM), which is based on new foundations in philosophy of mind, is pro... more The theory of Extended Mind (EM), which is based on new foundations in philosophy of mind, is proposed by Andy Crack and David Chalmers in 1998. They, with respect to functionalism, move from externalism in content to active externalism. Functionalism, coupling system (causal coupling system), parity principle and active externalism are the fundamental elements of the theory. Extended mind is concluded from the extended cognition. The coupling between mind and language, redefinition of memory from the mere reading of the information to creative role, extended epistemology, the coupling system between mind and technology, coupling between cultural elements and mind, and group cognition are such theories rooted in Extended Mind. The following article analytically explains the EM’s various dimensions and its consequences.

Philosophy and Kalam, 2019

Avicenna, beside his theoretical discussions about experimentation, practically applied his exper... more Avicenna, beside his theoretical discussions about experimentation, practically applied his experimental method to natural sciences studies such as medicine, biology, and meteorology. His theoretical discussions subsume propositions concerning the conditions under which experimental knowledge is attained, the components of this knowledge and its functions. Some of these propositions are as follows: necessity of recurrent observations for acquiring experimental knowledge, certainty plus conditional universality of such knowledge, and its role as demonstrative premises. Investigating the application of his theory in natural sciences propound two new features which were not elaborated in the theoretical discussions: fallibility of experimental knowledge and necessity of systematic observation. This research, using the analytic method and referring to both philosophical and scientific works of Avicenna, clarifies that a comprehensive definition of experimentation is dependent on considering extracted points from practical application of experimental knowledge, beside its theoretical components

این مقاله سال ها قبل در مجله دانشگاه سیستان و بلوچستان منتشر شده است. از آنجا که این مجله کمتر در... more این مقاله سال ها قبل در مجله دانشگاه سیستان و بلوچستان منتشر شده است. از آنجا که این مجله کمتر در دسترس است نسخه ای از آن را در اختیار دوستان قرار می دهم

Tabatabai's theory about the meaning of life can be referred to as active objectivism, where a ma... more Tabatabai's theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a " real life " perspective as his meaning of life, God's purpose and man's purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life (al-ḥayat al-ṭayyibah). However, if he chooses the unreal counterpart, he will be trapped in an unreal life which is referred to as the " pseudo-meaningful life. " It is necessary that human beings discover the divine purpose with the help of conceptual intellect (al-'aql al-nazari), define the essentials of achieving the purpose with his practical intellect (al-'aql al-'amali) and ultimately, choose the essentials with his own free will. To achieving compliance of a man's purpose with the divine goal requires faith and good deeds.

فلاسفه مسلمان در طول تاریخ از عمومی کردن آموزش فلسفه نهی کرده اند. ایشان برای کسانی که مشتاق آموز... more فلاسفه مسلمان در طول تاریخ از عمومی کردن آموزش فلسفه نهی کرده اند. ایشان برای کسانی که مشتاق آموزش فلسفه هستند شرایطی ذکر کرده اند. برخی از این شرایط اخلاقی است و برخی دیگر علمی. ایشان آموزش برخی از علوم را مقدم بر آموزش فلسفه اولی می دانند.
در این مقاله دیدگاه فارابی، اخوان الصفا، ابن سینا، شیخ اشراق و ملاصدرا بررسی شده است.

Philosophy and Kalam, 2017

Distinguishing between potentiality and actuality, Aristotle solved many contradictions among pas... more Distinguishing between potentiality and actuality, Aristotle solved many contradictions among past philosophies. Avicenna used this distinction to solve some epistemic problems. He introduces the term potential knowledge whose instances we can find in his philosophical works. Knowledge of the implicit conclusion in the premises, knowledge of some logical rules, knowledge of the interior parts of a quiddity, knowledge of the self-justified propositions, knowledge of reasoning, and self-awareness are instances of potential knowledge in Avicenna’s philosophical works. The instances of potential knowledge have two criteria in common. First, we have them in our inside existence; so we need nothing for making them actual but mental intention or mental intention accompanied with inner contemplation. Second, all these instances are implicit implications of a more general knowledge. As the knowledge of reasoning and self-awareness need only inner contemplation to become actual, they are more actual than the other instances; so the potential knowledge is gradational

https://www.youtube.com/c/RezaAkbariTea

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Islam and the Contemporary World, 2023

حکمت معاصر, 2013

پژوهش های هستی شناختی, Aug 23, 2013

Foundations of Science, 2013

حکمت سینوی, 2020

Philosophical Meditations, 2017

Philosophy and Kalam, 2019

Philosophy and Kalam, 2017

Ethical Research, 2013

All the theistic religions regard justice as a divine attribute. The holy book of Islam descri... more All the theistic religions regard justice
as a divine attribute. The holy book of Islam
describes God as the ontological basis of justice
(Āl-i ‘Imrān (3), 18; Anbiyā (21), 47). The Prophet
Muhammad made frequent references to the justice of
God in this world and in the Hereafter and exhorted
Muslims to keep away from committing any kind of
injustice to the servants of God, be they Muslims or
non-Muslims. So the two fundamental sources of
Islam state that God is just in His essence and in His
acts (Sharīf al-Razī (1414), sermons 185 & 191).
The Old and New Testaments also pay a great
importance to the issue of divine justice (Jeremiah,
Ch. 50, p.7). For example, the Biblical prophet Isaiah
calls Yahweh the “Abode of Justice.”(Isaiah, Ch. 50,
p.7) In addition, the Scriptures describe divine
judgments as just and right (Psalms, Ch. 119, p.75).
Thus, one can say that the scriptures of Islam,
Christianity and Judaism have agreed upon God’s
being just in His acts. However, the Muslim
theologians elaborated upon the issues related to
divine justice such as the consistency of divine justice
with other divine attributes, the eternally staying of
sinners in Hell, and the problem of evil.

an abstract of the book sharh-e manzumeh that is prepared from that book and my lecture in Islami... more an abstract of the book sharh-e manzumeh that is prepared from that book and my lecture in Islamic philosophy class at Imam Sadiq University by one of my former Student Mr. Saedi who is now a PhD student at Allameh Tabatabai University and one of my under graduate student Mr. Ruhollah Fadaei. I worte the book with cooperation by Sayyed Mohammad Manafian

1 ‫بذاهت‬ ‫بحث‬ ‫تاريخچة‬ . ‫ور:‬ ‫وو‬ ‫و٘دٙ‬ ‫وش‬ ‫ّغو‬ ‫فْوذٙ‬ ‫طر‬ ‫ّخم٢‬ ‫ون‬ ‫تو‬ ‫ٕو٘ؿ‬ ‫وٚ... more 1 ‫بذاهت‬ ‫بحث‬ ‫تاريخچة‬ . ‫ور:‬ ‫وو‬ ‫و٘دٙ‬ ‫وش‬ ‫ّغو‬ ‫فْوذٙ‬ ‫طر‬ ‫ّخم٢‬ ‫ون‬ ‫تو‬ ‫ٕو٘ؿ‬ ‫وٚ‬ ‫وو‬ ‫فَ،وسٚ‬ ‫وخس١ل‬ ‫او‬ ‫عوً٘‬ ‫دس‬ 1 ‫طر‬ ‫ّخم٢‬ ‫ون‬ ‫تو‬ ‫وو‬ ‫ٗخ٘دتٖخخت٠؛‬ 2 ‫ّقشفر‬ ‫طر‬ ‫ّخم٢‬ ‫تن‬ ‫و‬ ‫تٖخخت٠؛‬ 3 ‫فْوٌ‬ ‫طر‬ ‫ّخم٢‬ ‫تون‬ ‫وو‬ ‫ٕو٘ؿ‬ ‫ووٚ‬ ‫١ؤ‬ ‫١خٕوٚ‬ ‫ىش‬ ٠ّ ‫س‬ ‫طر‬ ‫ّخم٢‬ ‫تن‬ ‫موٚ‬ ‫وور‬ ‫٘دٙ‬ ‫ّقتقذ‬ ٗ ‫مشد‬ ‫ّشخٛذٙ‬ ‫ىشى٢خس‬ ‫د١ذىخٙ‬ ‫دس‬ ٓ ‫ا٘‬ ‫ٛو٢‬ ً ‫طال‬ ٗ ٠ّ ‫پ٢ذ‬ ‫ّغَب٠‬ ٚ ‫ٕ،بر‬ ‫١ق٢ٖ٠‬ ‫فتقخدٟ‬ ‫فقٌ‬ ٠ّ ‫طٚ‬ ‫ّت٘خ‬ ‫طا٠‬ ‫ّذ‬ ‫ص‬ ‫قذ‬ ٠ٍٗ ‫مٖذ‬ ‫وش‬ ‫موٚ‬ ‫ت٘د‬ ٠ّ ‫ّقَُ٘‬ ‫پس‬ ‫ور‬ ‫٘دٙ‬ ‫خغخ‬ ٟ ‫وش‬ ٗ ‫سد‬ ‫ٕوذ‬ ‫طر‬ ‫طوح‬ ‫ضْخٕر‬ ِٛ ‫فقَ٠‬ ‫ك‬ ‫دس‬ ‫مٚ‬ ‫ت٘د‬ ٠ْٕ ‫خق٠‬ ‫طر‬ ‫ّخم٢‬ ‫تن‬ ‫خض‬ ٠ٛ ‫س‬ ‫ٕ،خٓ‬ ‫ص‬ ‫ٕ٢وض‬ ‫شوشٟ‬ ‫موخت‬ ‫دس‬ ‫د١يش‬ ‫١خ‬ ‫خ٢خٍ٠‬ ‫مخت‬ ‫دس‬ ‫ّخٕذ‬ ّ ٔ١ ‫ٕ٢،تٖذ‬ ‫ّ،تثٖ٠‬ ‫ش‬ ‫٘دٙ‬ ‫فق٢ذٙ‬ ٔ١ ‫ش‬ ِٛ ‫ّخمخٓ‬ ‫تن‬ ‫ص‬ ‫د١يشٟ‬ ‫طٝ‬ ‫فذ‬ ‫ّغَو،‬ ‫١ل‬ ‫پز١شفتٔ‬ ٟ ‫ش‬ ‫ٕ،خٓ‬ ‫مٚ‬ ‫ٕذ‬

‫دس‬ ‫وتبة‬ « ‫ٕ٘بديٗ‬ ‫ٔٙـك‬ ‫ثٝ‬ ٛ٘ ‫دسآٔذي‬ : ‫خّٕٝ‬ ‫ٔٙـك‬ ‫ٞب‬ » ‫خّٕٝ‬ ‫ٔٙـك‬ ‫ثٝ‬ ‫ٔٙـمي‬ ... more ‫دس‬ ‫وتبة‬ « ‫ٕ٘بديٗ‬ ‫ٔٙـك‬ ‫ثٝ‬ ٛ٘ ‫دسآٔذي‬ : ‫خّٕٝ‬ ‫ٔٙـك‬ ‫ٞب‬ » ‫خّٕٝ‬ ‫ٔٙـك‬ ‫ثٝ‬ ‫ٔٙـمي‬ ‫پشداختيٓ؛‬ ‫ٞب‬ ‫خّٕٝ‬ ‫دسٚ٘‬ ‫سبختبس‬ ‫ثب‬ ‫وٝ‬ ‫خّٕيٝ‬ ‫دسٚ٘ي‬ ‫سيبختبس‬ ‫ثيٝ‬ ‫ّيب‬ ‫أ‬ ‫داسد،‬ ‫سشٚوبس‬ ‫ّت‬ ‫ٔشو‬ ‫ٞبي‬ ‫ٞيبي‬ ‫وٝ‬ ‫ديٍش‬ ‫ٔٙـم‬ ‫ثشسس‬ ‫ثٝ‬ ‫وتبة،‬ ‫ايٗ‬ ‫دس‬ ‫٘ذاسد.‬ ‫وبسي‬ ‫اتٕيه‬ ‫هنط‬ ‫هحوول‬ ‫ق‬ ‫هب‬ 1. predicate logic 2. quantifier logic 1. relational properties 2. two-place relational properties 3. monadic properties 1. quantifiers 2. free variable 1. universal quantifier 2. existential quantifier

We, as human beings, have moral judgments about our behaviors, talks, emotions, attitudes or abou... more We, as human beings, have moral judgments about our behaviors, talks, emotions, attitudes or about others. Since moral situations are complex, it seems that our moral judgments call for justification. We usually appeal to one of internalist theories such as foundationalism, coherentism or contextualism; even someone's choice may be skepticism. Yet we should consider the social aspects of human beings' life as well as their individual ones. Our individual aspects such as emotions, intentions and epistemic faculties train in a social educational frame. So, the basis of our moral judgments is our educability and healthiness of epistemic faculties on the one hand and our epistemic and moral training through participation in a style of social life on the other. Participating in social life leads man to gain epistemic virtues such as epistemic authority, overcoming epistemic disagreements, and so on, which affects his moral judgments. This observation will change our view about the justification theory of moral judgments. In some situations, we don't need any justification and in some others, we need one or many in a foudationalist or coherent framework; we may need justification for our belief revision in some situations and do not need it in some others. Even in some situations we should be skeptic. So we relinquish one-dimensional theories about epistemic justification and obtain a multy-dimensional theory. Although this view prima facie seems an internalist view about moral judgments it turns to be an internal-externalist view in which we regard epistemic faculties of human beings as faculties that have proper functions. Paying attention to social educational framework of human beings and their participation in a form of life make the importance of moral and epistemic exemplars and the role of religions in shaping the epistemic and moral faculties of human beings clear.

For Avicenna, the soul is essentially the intellect and the other faculties such as the vegetativ... more For Avicenna, the soul is essentially the intellect and the other faculties such as the vegetative and the animative belong to the soul in virtue of the soul's attachment to the body. The intellect as the essence of the soul is immaterial and the other faculties are material because of their embodied realization. This psychological foundation in Avicenna's philosophy is the basis of his specific view about the resurrection. According to him, the spiritual resurrection can be proved by reasoning, but reasoning can in no way prove a bodily resurrection. The spiritual resurrection is nothing but the pleasures and pains of the intellectual faculty which are the results of the virtues and vices in the person. Since the intellectual faculty is immaterial and survives the bodily death, a philosophical explanation of its pleasures and pains is possible and this is what Avicenna has done. However, given that vegetative and animative faculties have embodied realizations and are evolved from the soul's attachment to the body, they don't survive the bodily death and their pleasures and pains cannot be philosophically explained for Avicenna. That's why Avicenna has given up the bodily resurrection to the revelations. It seems that this intellectual modesty (putting the religious propositions regarding the resurrection beyond the limited human intellect) is much better from the unsuccessful attempts of those who seek a reasoning for bodily resurrection. It appears that bodily resurrection is a non-reasonable religious doctrine and we still need more theoretical apparatus for proving it.

Our consideration of Holy Quran shows us that whereas some people regards existents as signs of G... more Our consideration of Holy Quran shows us that whereas some people regards existents as signs of God others don't have this epistemic perspective. Every person has mentalities and attitudes that form an epistemic perspective through which he sees the world. On the basis of sacred texts, especially Holy Quran, Sadr al-din al-Shirazi reconstructs the Quranic notion of manifestational knowledge (al-ma'rifah al-ayawiyyah) in his existential philosophical framework. He believes that human beings are not passive in the process of knowing but they are active especially when we notice their continual existential movement. In other words, he believes that every person has an exclusive epistemic perspective owing to his exclusive existential grade. Sadr al-din al-Shirazi makes use of mirror analogy although not in a Rortian manner. The image in the mirror is not a fixed reality but is a variable which is related to the smoothness and roughness of the mirror, the nearness and farness of the mirror from the thing, existence or nonexistence of dust on the surface of the mirror, the appropriate angle of mirror surface respect to the thing and the existence or nonexistence of something that prevents image to appear on the surface of the mirror. Human beings are like different mirrors in different situations. They show what they have that is what they created in their epistemic spheres due to their existential grades. The manifestational knowledge is engendered when human beings' existential motions are toward their true end which God has assigned to them.