In this interview, philosopher Luciano Floridi explains the effects that, in his opinion, the digital revolution is having on our understanding of human nature. Among other things, he proposes that digitalization is contributing to the development of an anthropology in which man is not the center of reality, but just another node in an unlimited set of informational nodes. This revolution has effects also on the way we have access to reality, through the design of patterns that allow us to (...) order the data we obtain from it. Such vision gives rise to an ethics whose perspective is patient-oriented, that is, which places the needs and expectations of the other first. The interview concludes with some practical proposals for some of the challenges posed by technology companies to today's society. (shrink)

In our present cultural situation, we observe a growing expansion of information together with a proliferation of opinions and interpretations. This situation has been intensified by the health emergency caused by the Covid-19 virus. Our study aims to provide the keys for the formation of personal judgment in the practical field, so that it can indirectly serve as guidance for the management of information related to the pandemic. We will attempt to illustrate, first, the specificity of practical knowledge, describing its (...) sources and conditions, as well as the scope of practical truth, which such judgment allows us to reach. Secondly, we will point out the factors that positively and negatively influence personal judgment. On the one hand, we will indicate some external elements that hinder or prevent access to information, such as misinformation, disinformation and fake news. On the other hand, we will focus on the internal dispositions of practical judgment, particularly the intellectual and moral virtues. In this context, we will deal in greater detail with prudence as a dianoetic virtue. We will conclude by pointing out the importance of the virtues in achieving critical thinking, and the importance of critical thinking in building stable access to information. (shrink)

The discourse on the body today appears problematic because the uncertain and changing characteristics of our culture, whose postmodern title is by now insufficient and controversial, place it at the crossroads of ethical, political and biomedical issues. In this paper, the theme is articulated around the dissociation between body and freedom, indicated by several parties as one of the characteristics of the modern subject. This dissociation is at the root of the fundamental ambivalence with which one looks at the body: (...) on the one hand it is exalted as an image of one’s own identity, on the other one attempts to control it in its dynamisms, in the name of individual self-determination. This ambivalence also concerns the progress of biomedical techniques: these are acclaimed if considered a resource for the management of one’s body or, on the contrary, rejected if considered an obstacle to self-affirmation. The positive proposal presupposes an integral anthropology, which overcomes both a naturalistic vision of the body and a purely symbolic vision. (shrink)

This article endeavors to explain the real and metaphorical meaning of the Qurʼānic term «‘Arsh» (throne) while analyzing its reality and endeavors to study the interpretation of ‘Arsh, the topic of God's establishment on the ‘Arsh and its relationship with the perfect human being in the words of Ibn ‘Arabī and Shi‘ite Imāms and the commentary of the Transcendental Philosophy commentators of the word ‘Arsh in verses of the Qurʼān; it then addresses the explanation of the terms ‘arsheh (deck), ārkeh (...) (arch) and ārkheh (latin for arche). In reality, the same way that the word «‘Arsh» in the Qurʼān refers to the throne of Allāh which is the origin of origins of creation, in its real meaning, it has also been used metaphorically (like for example: jannātun ma‘rūshāt i.e. the ceiling of houses). The word arche was also used to indicate the origin of creation in Greek philosophy and also refers to niche or ledge in the art of architecture. In answer to the question of why the word «‘Arsh» has been used in different meanings, one can say – according to the principle of hierarchy of existence in Transcendental Philosophy – that the reality of ‘Arsh in each level of the levels of existence, has a manifestation in accordance to that reality and the earthly manifestation of ‘Arsh in the world is in the form of mosques and places of worship, and in the souls, is in the physical existence of the Prophets and Imams and consequently in the human beings who follow them. (shrink)

Hajj Muhammad Legenhausen* Received: 20/02/2019 | Accepted: 15/04/2019 Much recent discussion of the epistemology of religious belief has focused on justification of belief in the existence of God. Religious belief, however, includes much more than belief in God. In this paper, it is argued that the justification of belief in God is best seen in the context of other interrelated religious beliefs and practices. Philosophers of religion argue about whether religious belief requires evidence and on the sorts of arguments that (...) have been presented. In this paper, a dialectical approach to the justification of religious belief is suggested that draws upon Hegel, Peirce, and W. E. Hocking. Rational reflection on the nature of experience that provides the solution to the problems of skepticism and solipsism in the Hegelian tradition, a tradition self-consciously developed by both Peirce and Hocking. If reason itself is only manifest in social exchanges, then the rationality of religious belief cannot be a private affair restricted to the subject of experience; rather it is the process of communicative interactions in accord with the overlapping norms of those who participate in them. Finally, some implications of this approach for the problem of religious diversity are sketched. * Professor of Philosophy, The Imam Khomeini Education and Research Institute, Qom, Iran ׀ [email protected] ???? Legenhausen, M. (2019). Religious Epistemology and Dialectic. The Journal of Philosophical-Theological Research, 21(81), 43-58. doi: 10.22091/PFK.2019.4085.2065. (shrink)

The present paper discusses and studies Plantinga's intended context and meaning regarding the Evolution Theory - which we have named as "God-based Evolution" - based on the foundations and premises of reformed epistemology which is one of the examples of his religious scientific theories; in the next part of the paper Dennett's criticisms as a New Darwinian atheist on Plantinga's "God-based Evolution" have been modified and finally, the writer evaluates and judges the views of these two philosophers in order to (...) reach a final conclusion. In order to briefly explain these two views, it must be said that according to Plantinga Evolutionism and Creationism are cultural concepts that act as ideological indicators; in contrast, Dennett accepts an exclusively secular or godless view in order to understand evolution. According to him, Darwin's idea regarding the Evolution Theory is dangerous and is like a cosmological acid that absorbs the concepts of God, religion and later the "Theory of Creationism" into itself. But Plantinga, in defense of his view, believes in the existence of Divine action from evolutionary biology which is important in contemporary discussions about the relation between biology, philosophy and theology. (shrink)

In this paper, it is shown that as people often convert their beliefs into knowledge through many external means, knowledge cannot be considered exclusive in a justified belief where its justification has been achieved internally. If we do not consider these people’s beliefs as knowledge, we will face some problems; not only will we be caught up in pervasive skepticism but we would also be rejecting the reality of most human items of knowledge. Therefore, to acquire our knowledge, we do (...) not need to use internalism as externalism provides us with new facilities. Philosophy of religion may achieve new solutions through this expansion in epistemology. In this paper, four currents in the philosophy of religion that have used epistemological externalism are mentioned. It is also shown that religious epistemology, based on the trusted hearings which follow Greco’s path, provides a reliable way to justify religious beliefs.However, if we have a justification for religious beliefs through reassured hearings, all religions can claim that their followers believe in their own religious beliefs in this way; so they must be justified, and therefore, all religions must acquire true knowledge, and this is nothing but pluralism.But it seems that to explain the diversity of religions, we do not need to resort to religious pluralism. It can be said that beliefs based on trusted hearings do not rely on their confidence only in the religious preachings, but their confidence in the religious preachings that have been transferred correctly and also that the religious preachings which are based on trusted hearings depend on another preaching and each has been assured through its previous preaching. If some kind of mistrust occurs in this chain then the ultimate believer in the reliability of the narrated in this chain or their collection (in Greco’s particular view) cannot turn his belief into knowledge with the necessary justification.But the problem is what the end of the chain is based on. In some religions, a person can believe in the ability to understand many spiritualities and he has attempted to convey his findings to others. It is clear thatat the end of this chain, if it is the personal findings or readings of a person from spirituality, then the difference in spiritual reception among the early leaders can justify the diversity of religions. Therefore, this type of religious epistemology is dependent on the source of narrations.But some religions speak of believing in an existential truth and one of the consequences of believing in his existence will also be to achieve spirituality. They also believe that their early leaders have based their teachings on their confident hearings of that existential truth.In the meantime, Abrahamic religions believe in God as that existential truth. If a religion (such as Islam) can show the correctness of the chain of reassurance that leads to the prophet’s speech from God and also the prophet considers it not as his concept of spirituality but rather he has stated it because it is the same as the word sent by God, he can show the source of his teachings to be God.What we should ultimately be sure about in this type of epistemology is that he has been able to establish a relationship with God and has conveyed God’s words. In this paper, four paths are mentioned to achieve this assurance. (shrink)

The main purpose of this article is to answer the question of what methods and resources the philosopher has at his disposal in answering the goals of First Philosophy and in order to achieve philosophical theories, and how much and how to use them properly. In order to answer this question, the present article believes that determining the methods and resources used in First Philosophy is dependent on the purpose and subject of this science, and if the question is to (...) be answered, what sources and methods are allowed for the philosopher to use in answering a philosophical question, the position of the goal, and the subject of philosophy must be carefully examined. It is worth mentioning that as a result of this study, other issues raised in this framework, such as the relationship between intuition, revelation, and experience with First philosophy and the scope of their influence on First Philosophy are also clarified. Therefore, the premise of the article in answer to this question is that there is a direct relationship between the purpose, subject, and method of philosophy, and determining the method and sources of knowledge used in First Philosophy is dependent on the purpose and subject of First philosophy. By considering the subject and issues raised in First Philosophy, the discussion of the commonalities between the subjects of science or various facts is discovered to be the main goal of First Philosophy. And by considering two basic stages in the methodology of sciences: 1) Problem design and hypothesis making, and 2) Assessment and exploration of theory, we come to the conclusion that they play a role alongside rational analysis in the area of philosophical problem design, specific and general intuitions (sensory-internal) transfer and experience. Due to the fact that the discussion of commonalities is related to the multiplicity of subjects and facts, and that multiplicities and facts can be identified through different sources, First Philosophy owes its existence to different sources of knowledge. But in the position of judgment and measurement, in matters related to absolute existence, the only usable source is rational analysis, and in matters related to the principles and divisions of existence that deal with the subjects of science, given that these divisions may reach cases whose study requires the use of intuition or revelation or experience, along with rational analysis; intuition, sense, and experience are also used. Considering the purpose of universality and universal provability requires the impossibility of using narrative methods (albeit definitive) in the study of philosophical issues, the stipulation of certainty in philosophical results and theories will also pave the way for the use of uncertain methods such as incomplete induction in the design of philosophical claims. Therefore, in the field of measuring and exploring theories, it should be considered in detail if we emphasize the universality of the provability of philosophical problems to accidents of existence, only rational analysis (rational intuition) is applied and to the principles of existence and divisions of existence – related to the subjects of science – rational analysis is applied along with intuition, experience, and induction. And if epistemic reference is not considered in detail, in all three cases, in addition to rational analysis and experience, definitive citation can also be used. (shrink)

Islamophobia, which started with the first emergence of Islam but has become a common concept, especially after the September 11 attacks, is one of the most common forms of discrimination that Muslims are subjected to today. Although it means fear of Islam, Islamophobia refers to unfounded fear. The media plays an important role in spreading and reinforcing this fear or prejudice. Islamophobia, which is usually dealt with on a theological basis in the studies carried out, actually has philosophical foundations and (...) this has a more ancient history than theological foundations. So much so that when we look at the anti-Islamic content produced in the media, it is seen that there is a great similarity with the descriptions in Western philosophy. For example, in addition to similar depictions such as Islam being a "religion of the sword", which is constantly associated with terror, the fact that Islam is a religion that emerged from Eastern society has led to a philosophical depiction mixed with orientalist images. This study, in which the document analysis method is used, reveals that the Islamophobic discourses and representations produced by today's Western mainstream media organizations are very similar to the depictions and judgments about Islam and Muslims from the Medieval philosophy to the period of Western thought from the Age to the period of Western thought. (shrink)

Psychodrama is a set of widely-used philosophy, theories, and techniques on which J. L. Moreno laid the foundations. Moreno built his philosophy and practice on spiritual grounds from existential thought, theology, and texts about the relationship between God and man. This article aims to summarize the definition, basic process, and techniques of psychodrama, a group of psychotherapy methods, to reveal the relationship between Moreno philosophy and spirituality in different aspects and to examine Jungian Psychodrama, Souldrama, and the Therapeutic Spiral Model (...) in this context as contemporary spiritually oriented psychodrama approaches. (shrink)