mahmood taghizadeh davari
Abstract
Abstract:This article deals with Allāmeh Tabātabāī’s views on the type of society’s existence. I will demonstrate that there is a contradiction and inconsistency in his views regarding this issue. While, explicitly, maintained in his philosophical work, Osool-e Falsafeh va Ravesh-e Reālism, ...
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Abstract:This article deals with Allāmeh Tabātabāī’s views on the type of society’s existence. I will demonstrate that there is a contradiction and inconsistency in his views regarding this issue. While, explicitly, maintained in his philosophical work, Osool-e Falsafeh va Ravesh-e Reālism, that society has an abstract, conceptual, and non-concrete nature, Tabātabāī insists in his theosophical book, al-Mizān, of concrete, factual and real existence of society. Clearly, these two views are totally different, and incompatible with each other.This article deals with Allāmeh Tabātabāī’s views on the type of society’s existence. I will demonstrate that there is a contradiction and inconsistency in his views regarding this issue. While, explicitly, maintained in his philosophical work, Osool-e Falsafeh va Ravesh-e Reālism, that society has an abstract, conceptual, and non-concrete nature, Tabātabāī insists in his theosophical book, al-Mizān, of concrete, factual and real existence of society. Clearly, these two views are totally different, and incompatible with each other.
ali shakoori
Abstract
Considering the theoretical controversy about fundamental concepts and values, such as justice, between Islam and the West, this article probes the historical course of the conceptual transformation of justice from the perspective of Western and Muslim thinkers. The paper concludes that, firstly, justice ...
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Considering the theoretical controversy about fundamental concepts and values, such as justice, between Islam and the West, this article probes the historical course of the conceptual transformation of justice from the perspective of Western and Muslim thinkers. The paper concludes that, firstly, justice does not have a clear universal meaning over the ages and between scholars; nevertheless the general tendency is to find the basis for a blissful and transcendental life. Secondly, the similarity and difference among Western and Islamic thinkers returns to their epistemological foundations and social and religious contexts. Thirdly, tendencies in Western scholars from the classical period to the new age have been toward an avoidance from absolutism and bringing justice to practical life, while the Islamic thinkers generally have been adopted absolutistic and holistic tendencies. Fourthly, Islamic thought tends to be more egalitarian and has an eternal character, while Western thought tends to be a non-eternal character focusing aspects of the implementation of justice. Fifthly, taking into account the latter two cases, the Western method of inductive justice and, at the same time, that of problem-solving, is based on secular and humanistic principles. Therefore, it is not necessarily interpreted as the best laws of justice, but rather more attention is paid to the actual results. In comparison, Islamic thought is focused on the epistemological basis of spirituality and tends to present a comprehensive interpretation.
