scholarly journals العلم الإلهي باالجزئيات مقاربة ابن سينا و صدر المتألهين نموذجا

2015 ◽  
Vol 5 (1) ◽  
pp. 89
Author(s):  
السيد خالد سيساوي خميني
Keyword(s):  
The Other ◽  
Ibn Sina ◽  
Universal Form ◽  
Divine Essence ◽  
Knowledge Of God ◽  
Mulla Sadra ◽  
Other Hand ◽  
Divine Knowledge

<div class="WordSection1"><p><strong>Abstract</strong> : The philosophical problems have closed ties with the principle of tawhid. One of them is the  problem  of 'divine knowledge' about the particular matters. This article shows those problems from the approach of Ibn Sīna and Mulla Ṣadra. Ibn Sīna holds that the Divine Essence knows the particular things in a universal form rather than in a particular. That is to say in the form of causality of forms that manifested in the system of existence (<em>wujūd</em>). Mulla Ṣadra on the other hand agrees that the Divine Essence is the forms of everything, without exception. He interprets the knowledge of God to the particular things that exist in the matter without any changing in the Divine knowledge itself, along with the events that turn.</p><p><strong>Keywords <em>: </em></strong><em>Divine knowledge of particular things, universal form, matter</em></p></div>

Calvin on deification: a reply to Carl Mosser and Jonathan Slater

2010 ◽  
Vol 63 (3) ◽  
pp. 272-284 ◽  
Author(s):  
Yang-Ho Lee
Keyword(s):  
Human Nature ◽  
The Other ◽  
Divine Essence ◽  
Other Hand ◽  
Whole Person

AbstractCalvin scholars have disputed whether Calvin had the concept of deification. Carl Mosser was eager to find deification in Calvin's theology. On the other hand, Jonathan Slater was earnest to deny deification in Calvin's thought. Calvin distinguishes between divine essence and divine kind. According to Calvin, we will be partakers of the divine kind, but not of the divine essence. We will be like God, but we will not be God. For Calvin, righteousness and immortality are called divine righteousness and divine immortality because God is its author. They are gifts from God, not God's own essence. Calvin says that we are God's offspring, but in quality, not in essence, inasmuch as he, indeed, adorned us with divine gifts. On the other hand, although Slater argues that Calvin's position is that believers share in what is Christ's according to his human nature, in accordance with Calvin, all the actions which Christ performed to reconcile God and man refer to the whole person, and are not to be separately restricted to only one nature. In this article, I find that Calvin distinguishes between divine essence and divine kind, in other words, essential and non-essential or central and peripheral.

Orthodoxy, rationalism and the world in eighteenth-century Holland

1973 ◽  
Vol 10 ◽  
pp. 173-192
Author(s):  
J. Van Den Berg
Keyword(s):  
Eighteenth Century ◽  
Well Being ◽  
The Other ◽  
Knowledge Of God ◽  
The Road ◽  
Age Of Reason ◽  
The Enlightenment ◽  
Other Hand ◽  
The World ◽  
Revival Movements

As far as the protestant countries are concerned the eighteenth century, the ‘age of reason’, might as well be called ‘the age of revival’. On the one hand, we meet with a strong desire to escape the snares of this world by concentrating upon the mysteries of salvation: the road to sanctity is a narrow road, to be trodden in fear and trembling. On the other hand there are those for whom this world is a world full of new and unexpected possibilities, a world to be explored and to be made instrumental to the fulfilment of the divine plan with regard to the development of humanity in its secular context. Naturally, also in the eighteenth century ‘sanctity’ and ‘secularity’ were not seen as in themselves mutually exclusive concepts. While many revivalists looked forward to the enlightenment of this world by the knowledge of God, many men of the enlightenment saw before them the prospect of the sanctification of the world by the combined influences of reason and revelation. Some of the fathers of the enlightenment - notably Locke and Leibniz - were essentially committed to the cause of Christianity, while on the other hand protagonists of the pietist and revival movements such as Francke and Edwards cannot in fairness be accused of an anti-rational attitude and of a lack of interest in the well-being of this world. Nevertheless, within the circle of eighteenth-century protestant Christianity there were conspicuous differences with regard to the evaluation of and the attitude towards the world in which the Christian community, while living in the expectation of the kingdom, still had to find its way and its place.

Two Kinds of Soft Facts

2018 ◽  
Vol 95 (1) ◽  
pp. 34-53 ◽  
Author(s):  
Ciro De Florio ◽  
Aldo Frigerio
Keyword(s):  
Point Of View ◽  
The Other ◽  
Future Contingents ◽  
The Past ◽  
Other Hand ◽  
Divine Knowledge ◽  
Soft Fact ◽  
The One ◽  
Definition Of

The concept of soft facts is crucial for the Ockhamistic analysis of the divine knowledge of future contingents; moreover, this notion is important in itself because it concerns the structure of the facts that depend—in some sense—on other future facts. However, the debate on soft facts is often flawed by the unaware use of two different notions of soft facts. The facts of the first kind are supervenient on temporal facts: By bringing about a temporal fact, the agent can bring about these facts. However, on the one hand, the determination of the existence of these facts does not affect the past; on the other hand, assimilating divine knowledge into this kind of facts does not help the Ockhamist. The authors will argue that, to vindicate Ockhamism, another definition of “soft fact” is necessary, which turns out to be much more demanding from a metaphysical point of view.

scholarly journals A Study Of The Effect Of Human Soul On External Objects : Between Copenhagen School And Mulla Sadra

2015 ◽  
Vol 5 (1) ◽  
pp. 19
Author(s):  
Ali Arshad Riahi
Keyword(s):  
Quantum Physics ◽  
The Other ◽  
Human Soul ◽  
Mulla Sadra ◽  
Evil Eye ◽  
Other Hand ◽  
External Objects ◽  
Copenhagen School ◽  
Philosophical Doctrine

<p><strong>Abstract</strong> : The theory of the effects of all human souls on external objects, from the viewpoint of Copenhagen School (in Quantum Physics), has made physicists deny the existence of two separate realms of the observer and the observed; they claim that causality is meaningless and profess that it is impossible to recognize the object. While, on the other hand, Mulla Ṣadra believes that the effect of soul on external objects is limited to the souls of prophets as well as saints and, barring evil eye or supplications, there is no such effect in others. In this article we argue that, based on Mulla Ṣadra’s teachings and philosophical doctrine, it is actually possible to generalize this effect to other human souls. Consequently, it is impossible to have an accurate recognition of the causes of events if causality is considered meaningless. In addition, it is feasible to have cognition about these causes of events through gnostic intuition.</p><p><strong>Keywords</strong> : <em>human soul, external objects, Copenhagen School, Mulla Ṣadra, unity, causality</em></p><p> </p><p><strong>Abstrak </strong>:  Teori tentang efek jiwa seluruh manusia terhadap objek-objek eksternal, dari sudut pandang Madzhab Copenhagen (dalam Fisika Kuantum), telah membuat para fisikawan mengingkari keterpisahan dua alam, yaitu subjek dan objek; berdasarkan keyakinan ini, mereka mengklaim bahwa [hukum] kausalitas menjadi gugur dan tidak berguna, dan mereka juga percaya bahwa mengetahui sepenuhnya objek adalah tidak mungkin. Sementara, di tempat lain, Mulla Ṣadra meyakini bahwa jiwa yang berefek terhadap objek-objek eksternal terbatas pada jiwa para nabi dan orang-orang suci. Ia juga meyakini bahwa tidak berefeknya jiwa-jiwa manusia biasa kecuali pada perbuatan-perbuatan seperti yang ia sebut sebagai ‘evil eye’ dan doa. Dalam artikel ini, kami berupaya membuktikan bahwa, berdasarkan ajaran dan doktrin filsafat Mulla Ṣadra, pengaruh (efek) jiwa manusia dapat digeneralisir. Dengan demikian tidak mungkin untuk mengetahui secara akurat sebab-sebab berbagai peristiwa dengan mengatakan bahwa hukum kausalitas adalah tidak berguna. Padahal, sebab-sebab segala sesuatu sangat mungkin diketahui melalui intuisi gnostis.</p><p><strong>Kata-kata kunci</strong> : <em>jiwa manusia, objek-objek eksternal, Madzhab Kopenhagen, Mulla Ṣadra, penyatuan, hukum kausalitas.</em></p>

Karl Barth and the Latin Heresy

1986 ◽  
Vol 39 (4) ◽  
pp. 461-482 ◽  
Author(s):  
T. F. Torrance
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Fundamental Principle ◽  
Karl Barth ◽  
The Other ◽  
Knowledge Of God ◽  
Other Hand ◽  
The Cross ◽  
Way Of Knowing ◽  
Father And Son

It was a fundamental principle of the great Athanasius that to approach God through the on and call him Father is amore devout and accurate way of knowing him than to approach him only through his works by tracing them back to him as their uncreated Source. To know the Father through his Incarnate Son who is of one and the same being as God is to know him strictly in accordance with what he is in his own being and nature as Father and Son, and as Holy Spirit, which is the godly and the theologically precise way. On the other hand, to seek knowledge of God from what he has created out of nothing would be to operate only from the infinite distance of thecreature to the Creator, where we can think and speak of God only in vague, imprecise and negative terms, for what God has created out of nothing does not tell us anything about who God is or what he is like in his own being. It is through God alone that we may know God in accordance Cross with his nature. We may know God in truth only as we are given access to him as Father through Jesus Christ his Incarnate Son and in his one Spirit, an access opened to us as we are brought near to God and are reconciled to him through the Cross (Ephesians 2.14–18).

Holy love and divine aseity in the theology of John Zizioulas

2008 ◽  
Vol 61 (2) ◽  
pp. 191-205
Author(s):  
Tom McCall
Keyword(s):  
The Other ◽  
Trinitarian Theology ◽  
Divine Essence ◽  
Other Hand ◽  
Triune God ◽  
Doctrine Of The Trinity ◽  
Love Of God ◽  
The Trinity ◽  
Shed Light

AbstractJohn Zizioulas's doctrine of the Trinity emphasises both the holy love and the transcendent sovereignty of God. I believe that he offers a major contribution to contemporary theology. Although it is part of the tradition of Western theology, Zizioulas's ‘Being as Communion’ thesis has too often been underappreciated and sometimes even marginalised. On the other hand, recent theology has made much of the love of God, but often this has come with a corresponding and unfortunate loss of recognition of divine holiness, transcendence and freedom. Zizioulas may help us keep both the love and the holiness of the triune God in perspective. Unfortunately, however, Zizioulas's own way of doing this is fraught with problems. In this essay I try to shed light on two major themes in his trinitarian theology. One – what I call the Sovereignty-Aseity Conviction – appears at base to be an existentialist thesis: the existence of the Father precedes the divine essence. The other – what I refer to as the Being as Communion thesis – is an essentialist thesis: the holy love shared in the perichoretic life of the triune God is ‘constitutive of his substance’. I argue that Zizioulas's ascription of the first to the Father alone is problematic, and I argue further that these two theses do not work well together. I conclude by suggesting that Zizioulas's theology needs revision if it is to be truly helpful.

The Hebrew Version of De celo et mundo Attributed to Ibn Sīnā

1996 ◽  
Vol 6 (1) ◽  
pp. 89-112 ◽  
Author(s):  
Ruth Glasner
Keyword(s):  
Hebrew Text ◽  
The Other ◽  
Arabic Text ◽  
13Th Century ◽  
Ibn Sina ◽  
Other Hand ◽  
The World ◽  
Hebrew Version ◽  
Preliminary Study

The Hebrew text On the Heavens and the World, ascribed to Ibn Sīnā, is an interesting and intriguing composition. It dates from the 13th century and was quite influential. It is not a translation of any text of Ibn Sīnā known to us, but is related to the (pseudo-Avicennian) Latin De celo et mundo, which appears in the 1508 Venice edition of translations of Ibn Sīnā. The Latin and Hebrew texts differ widely and the relation between them is far from being clear. Both are in sixteen chapters, the titles of the chapters are the same, but the texts are only roughly similar. The Hebrew text often offers short, incomplete summaries of the Latin arguments. On the other hand it includes many passages which have no parallel in the Latin. There are two possible explanations of the perplexing relationship between the two texts: either that there was more than one version of the Latin (or of the original Arabic) text, or that the translator, Shlomo ben Moshe of Laguiri wrote a kind of paraphrase. The paper shows that the second explanation is correct and offers a preliminary study of the sources and the aims of the Hebrew text.

scholarly journals Etika Lingkungan dalam Perspektif Teori Kesatuan Wujud Teosofi Transenden

2014 ◽  
Vol 4 (1) ◽  
pp. 47
Author(s):  
Muhammad Yasser
Keyword(s):  
Environmental Ethics ◽  
Intrinsic Value ◽  
The Other ◽  
Islamic Philosophy ◽  
Scientific Paradigm ◽  
Instrumental Value ◽  
Mulla Sadra ◽  
Other Hand ◽  
New Perspective

<div><p><strong>Abstract :</strong> The study of environmental ethics based on the theory of oneness of being of Transcendent Theosophy has frontally criticizes modern scientific paradigm which is anthropocentric in character. This particular perspective believes that only man who posses value in itself (intrinsic value), while other being posses only instrumental value in relation to man interests. On the other hand, it also criticizes the ecocentric perspective which considers nature to posses her own value independently from man. The principle of oneness of being (wahdat al-wujūd) is the main (ontological) argumentation used by muslim philosophers, including Mulla Sadra as the founder of Transcendent Theosophy, in answering all cosmological questions and concerns throughout the ages. The Transcendent Theosophy itself is a (relatively) new perspective in the tradition of Islamic philosophy, which is based on a creative synthesis and harmonization of nearly all the earlier schools.</p><p><em>Keywords : oneness of being, transcendent theosophy, anthropocentrism, ecocentrism, theocentrism, ontocentrism</em></p><p><strong>Abstrak :</strong> Etika lingkungan berdasarkan pada kesatuan wujud Teosofi Transenden merupakan kritik terhadap paradigma modern yang bercorak antroposentris. Perspektif ini memiliki keyakinan bahwa hanya manusia yang memiliki nilai di dalam dirinya (nilai intrinsik) sedang nilai yang terdapat pada alam semata instrumental dalam kaitannya dengan kepentingan manusia. Di sisi lain ia juga mengkritik pandangan ekosentrisme yang memandang alam memiliki nilainya sendiri terlepas dari kepentingan manusia. Prinsip kesatuan wujud (oneness of being, waḥdat al-wujūd) merupakan argumentasi ontologis para filsuf Muslim, termasuk di dalamnya Mulla Sadra sebagai pendiri aliran Teosofi Transenden. Teosofi Transenden sendiri merupakan perspektif yang relatif baru dalam tradisi filsafat Islam yang mendasarkan dirinya pada sintesis-kreatif dan harmonisasi semua aliran filsafat.</p><p><em>Kata-kata  Kunci : kesatuan wujud, teosofi transenden,  antroposentrisme, ekosentrisme, teosentrisme, ontosentrisme<strong>.</strong></em></p></div>

A study of cometary eruptions through OH radio-lines

1999 ◽  
Vol 173 ◽  
pp. 249-254
Author(s):  
A.M. Silva ◽  
R.D. Miró
Keyword(s):  
Short Duration ◽  
Growth Curves ◽  
The Other ◽  
Initial Mass ◽  
Radio Lines ◽  
Other Hand ◽  
Sudden Rise

AbstractWe have developed a model for theH2OandOHevolution in a comet outburst, assuming that together with the gas, a distribution of icy grains is ejected. With an initial mass of icy grains of 108kg released, theH2OandOHproductions are increased up to a factor two, and the growth curves change drastically in the first two days. The model is applied to eruptions detected in theOHradio monitorings and fits well with the slow variations in the flux. On the other hand, several events of short duration appear, consisting of a sudden rise ofOHflux, followed by a sudden decay on the second day. These apparent short bursts are frequently found as precursors of a more durable eruption. We suggest that both of them are part of a unique eruption, and that the sudden decay is due to collisions that de-excite theOHmaser, when it reaches the Cometopause region located at 1.35 × 105kmfrom the nucleus.

Closing the GAP—A 5Å Scanning Microscope

1969 ◽  
Vol 27 ◽  
pp. 6-7
Author(s):  
A. V. Crewe
Keyword(s):  
Normal Form ◽  
The Other ◽  
Resolving Power ◽  
Scanning Microscope ◽  
Conventional Microscope ◽  
Other Hand ◽  
Closing The Gap ◽  
Thermal Sources ◽  
Better Than ◽  
Transmission Microscope

We have become accustomed to differentiating between the scanning microscope and the conventional transmission microscope according to the resolving power which the two instruments offer. The conventional microscope is capable of a point resolution of a few angstroms and line resolutions of periodic objects of about 1Å. On the other hand, the scanning microscope, in its normal form, is not ordinarily capable of a point resolution better than 100Å. Upon examining reasons for the 100Å limitation, it becomes clear that this is based more on tradition than reason, and in particular, it is a condition imposed upon the microscope by adherence to thermal sources of electrons.

Sign in / Sign up

Export Citation Format

Share Document