evil

Open Access Article

1 - The Analysis of Paradoxical Contents of Molavi Based on the Analytic Method of Jung
سید ماجد غروی نیستانی مجتبی زروانی

We first try to clarify our meaning of “paradoxical”; then, we shall see in format of three basic samples that the paradoxical phrases used by Molavi turn to: rhetorical device to array a reduced speech, or is read in a contradictory format, or is reduced to a reasonabl More

We first try to clarify our meaning of “paradoxical”; then, we shall see in format of three basic samples that the paradoxical phrases used by Molavi turn to: rhetorical device to array a reduced speech, or is read in a contradictory format, or is reduced to a reasonable method to realize the words. Although these samples are useful guidelines in most cases, they are mostly to solve the problem of Paradox rather than its epistemology. According to the interpretation of Jung on Fundamental paradoxes in human existence, this article tries to provide a new perspective to analyze this issue in Molavi’s thought. This article is not a simultaneity and comparison of Molavi and Jung Mind-set; but it is the formulation of Jung Model for Paradox Analysis, and applying this sample in Molavi’s thought. According to this sample, mystic is encountered with an existential paradox in the deepest levels of “self” and considers this deep contradiction as the voucher of self growth and reach of knowledge. Manuscript profile

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2 - An Analysis of the Impact and Role of hosn and ghobh Intellect in Ethics
hormoz asadikohbad

Intellectual admiration and rebuke is one of the foundational issues of human thought that has always been one of the cornerstones of dialogue . The struggle between Socrates and Plato with the Sophists was centered on whether there were firm principles for measuring t More

Intellectual admiration and rebuke is one of the foundational issues of human thought that has always been one of the cornerstones of dialogue . The struggle between Socrates and Plato with the Sophists was centered on whether there were firm principles for measuring the truth. In Islamic thoughts too, the basis of the controversy between Asharite thought and Justice has been the belief in the rational admiration of things that until the time of Ibn Sina all thinkers believed in the essence and reasonableness of good and evil. But then some took a different approach, although the origins of these discussions in theology were in the discussion of the attributes of transcendency, and theologians of the both thought argued to prove their theory. But its role and impact in other sciences such as ethics and moral philosophy is undeniable. The importance and necessity of this issue is that the denial at the good and the inherent evil of the verbs eliminates the eternal foundations for moral and ethical affairs and will lead to moral relativism. So these two theorems are at the root of all human ethics and additionally make sense in the light of this theory of moral responsibility, so this research has examined this important analytically and descriptively. Manuscript profile

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3 - Enjoining the good and forbidding the evil in the words of revelation and in the expression of the Prophet and the guardians of God "with a health approach in Islamic life"
Asghar Abedzadeh Andarian

It is better to speak well than anyone else, but the word of revelation, with its moral and human scent, gives another vitality to the soul and spirit of man. Although our divine word is above the human word, its beautiful manifestation has been crystallized in the wor More

It is better to speak well than anyone else, but the word of revelation, with its moral and human scent, gives another vitality to the soul and spirit of man. Although our divine word is above the human word, its beautiful manifestation has been crystallized in the words of the great prophets and the pure Imams (as) as the special successors of the last prophet of the order of the Prophet Muhammad (pbuh). Enjoining the good and forbidding the evil are among the certain doctrinal and moral principles among the Islamic sect, and it has its own special place among other religious sects. This common inner desire among human beings indicates the unity of human nature. Benevolence, benevolence, and moral goodness are the scents of fragrance that come from the fragrance of enjoining what is good and forbidding what is evil, and are felt in the breath of healthy human beings. It is on this basis that a person has a desire for good things from within and avoids ugly things. Based on this inner desire, the implementation of enjoining what is good and forbidding what is evil seems to be a necessary and obligatory condition. Manuscript profile

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4 - Fakhr al-Din al-Razi on the Role of Satan in Occurrence of Moral Evil
Akram Salehi رضا اکبری

According to al-Razi, Satan contributes to the occurrence of moral evil by appealing to temptation (which is reified as void promises, magic, embellishment, etc.). He contends that at times, Satan represents himself as a human being, and at others communicates directly More

According to al-Razi, Satan contributes to the occurrence of moral evil by appealing to temptation (which is reified as void promises, magic, embellishment, etc.). He contends that at times, Satan represents himself as a human being, and at others communicates directly with intrinsic forces (especially estimation and imagination) and inspires satanic thoughts to individuals by temptation. Satanic thoughts result in individuals' heedlessness and by causing epistemic inversion, deviates the will from the right path. He believes that acquiescence in the Satanic thoughts results from damage to reason, poorness of memory, the appeal to lust and wrath forces, etc. and the appeal to God, wisdom, worship, angels’ help, etc. prevents people from acquiescence in such thoughts. In this article, we aim at finding a new solution to the contemporary problem of evil through the works of al-Razi. We have used the hermeneutical method for extraction of al-Razi’s ideas and the analytical method for the reconstruction of his solution to the problem of evil. Manuscript profile

Open Access Article

5 - A critical Survey of Mark Maller’s View of Animal Suffering
Sayed Mahmoud Musawi Mohammad Molaye

Animal pain and suffering in the domain of nature are undeniable facts, which give rise to the problem of incompatibility of such facts with divine attributes of omniscience, omnipotence and absolute benevolence of God in Abrahamic faiths. Theologians have endeavored to More

Animal pain and suffering in the domain of nature are undeniable facts, which give rise to the problem of incompatibility of such facts with divine attributes of omniscience, omnipotence and absolute benevolence of God in Abrahamic faiths. Theologians have endeavored to meet this challenge by both explaining the compatibility and persevering their traditional faith in divine attributes. Mark Maller, however, attempted to solve the problem by reinterpretation of divine attributes and abandoning the orthodox beliefs. The problem with Maller and his like Christian theologians was to rely on nonreligious presumptions rather than on theistic foundations in finding a solution for the problem. The critique of their stance is that one cannot formulate a logical consistent argument by adopting some premises from religious fources and other premises from nonreligious ones. It seems that a holistic view and looking into scriptural thrives can provide a better and more coherent solution for animal suffering. Manuscript profile

Open Access Article

6 - Importance of the Position of Evil and Good Forces in Zoroastrian Cosmology and Anthropology
Mansooreh Eskandari And Al_Hussein Tarighi Behzad Saleki

In the beginning, there was nothing but only Ahura Mazda, the lord of wisdom , who lived in endless light , and his twin Ahriman, the spirit of evil ,who lived in absolute darkness, Between them lay only emptiness. If these two antonym forces hadn,t been against , hum More

In the beginning, there was nothing but only Ahura Mazda, the lord of wisdom , who lived in endless light , and his twin Ahriman, the spirit of evil ,who lived in absolute darkness, Between them lay only emptiness. If these two antonym forces hadn,t been against , human,s life wouldn,t have had diversity. Also , if this univers had been created only based on one of these forces (good and evil) the life wouldn,t have had meaning. So the contrast between these two antonym forces , has revealed human positions, as these two forces , one force has appeared as the axis of goodness and one force has appeared as the axis of evil. At last the battle good and evil ends by wisdom between of human and the good force is gained vivtory this battle. therefore this present study discus about why Importance of good and evil forces in cosmology and anthropology of the Zoroastrian. Manuscript profile

Open Access Article

7 - A Solution to the Dilemma of Evil in the View of Muslim Philosophers and Mutikallimun
Akbar Faydei M‘arufali Ahmadvand

The problems related the issue of evil, such as the ontological philosophy of evil-doers, obscene acts, and their true agent, are among the most important philosophical and kalami problems which have occupied the minds of human beings since long ago and prepared the gro More

The problems related the issue of evil, such as the ontological philosophy of evil-doers, obscene acts, and their true agent, are among the most important philosophical and kalami problems which have occupied the minds of human beings since long ago and prepared the ground for certain questions and suspicions regarding the most fundamental teachings of heavenly religions such as wisdom, justice, power, benevolence, and divine favor. In this way, some have developed the illusion of challenging the essence of God’s Existence or the absoluteness of His Attributes, such as knowledge, power, and benevolence. Accordingly, in the course of history, Muslim thinkers have tried to find some solutions to the questions and ambiguities regarding the problem of evil. The present paper is intended to introduce and evaluate the most important approaches presented by Muslim philosophers and mutikallimun in order to unravel the mystery of evil, explain a basic solution to the problem of evil in Islamic philosophy and kalam, and justify its compatibility with the existence and attributes of Almighty Necessary. Manuscript profile

Open Access Article

8 - Childhood, Evils, and Error-tolerant Education
saeed Azadmanesh

Human being has been naturally created in such a way that has the possibility and desire to behave good and evil. This is while in education, and especially in childhood education, the good is central and evil has been marginalized. Concentrating on the good and ignorin More

Human being has been naturally created in such a way that has the possibility and desire to behave good and evil. This is while in education, and especially in childhood education, the good is central and evil has been marginalized. Concentrating on the good and ignoring the evil in education does not seem realistic. The inclination to evil behavior and recognizing wickedness and error in childhood requires an appropriate education. In this study, by expressing reasons for the necessity of recognizing evil and a glimpse of the verses of the Quran, the desire to behave good and evil is recognized in childhood. Considering the concept of evil and the concept of childhood as a spectrum makes sense of talking about evil in childhood. Hence, an alternative approach is proposed to childhood education, called error-tolerant education. Error-tolerant education attempts to recognize the error and wickedness in childhood to provide the possibility of an active encounter to error and thus, facilitate the path of education and truth-seeking for children. “Recognizing the child’s evil inclinations”, “encountering error actively in childhood”, and “maximum welcoming of children’s error” are some of the components of error-tolerant education in childhood Manuscript profile

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9 - A Comparative Study of the Problem of Evil in Plotinus and Ibn Sīnā (With a Focus on its Historical Aspect)
Mahmud Seidy

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respe More

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respect to his response to the problem of evil. Among the similarities between them in this area, one can refer to the self-evident nature of the existence of evil, exclusivity of the realization of evil to the world of matter and the impossibility of its realization in the immaterial world, and the non-existence nature of evil and good nature of all beings based on a general view of the world. However, unlike Plotinus, Ibn Sīnā does not consider matter as being essentially evil and non-existential. Rather, he maintains that matter is a correlative, analogical, and existential thing. Plotinus views the relationship between good and evil of the type of opposition, while Ibn Sīnā sees it as a non-existential and habitual one. Moreover, according to Plotinus, matter or the same essentially evil thing is created from the particular spirit. Nevertheless, Ibn Sīnā argues that the essential possibility of the Active intellect causes the emanation of matter, and its otherness necessity aspect results in the emanation of form, on which evil sometimes occurs to. Manuscript profile

Open Access Article

10 - Development of Theodicy in Kant’s Early and Late Critical Philosophy
Farah Ramin Zahra Farzanegan

Generally speaking, Kant’s academic life is divided into two pre-critical and post-critical periods. Some researchers have explored the historical development and evolution of his philosophical thoughts and divided the critical period into two parts as well. An explanat More

Generally speaking, Kant’s academic life is divided into two pre-critical and post-critical periods. Some researchers have explored the historical development and evolution of his philosophical thoughts and divided the critical period into two parts as well. An explanation of Kant’s view of the problem of evil, given the difference in the subtle view that is witnessed in his works published in the early and late critical period, portrays the process of the formation of his philosophical structure in this regard. Related studies in this field reveal his gradual distance from the theoretical knowledge of God and, thus, his theological response to the problem of evil, which reached its culmination towards the end of the critical period. The principle of “freedom”, which is one of the postulates of ethics in Kant’s critical thoughts, is the axis of the justification of moral evil in his works, particularly during the later critical period. Following a descriptive-analytic method, the present study investigates Kant’s view of the problem of evil during two critical periods. In the early critical period, he confirmed the theory of the “best possible world”, while equating the concept of “perfection” with the concept of “reality” therein. However, in the late critical period, he moves away from the common definition of “evil and good” and presents a new response to the dilemma of evil through denying the legitimacy of philosophical theodicies. During the critical period, Kant viewed evil as an essential feature of Man and denied the traditional and Stoic interpretation of the temporal and rational origins of evil in human nature. Manuscript profile

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