ORIGINAL_ARTICLE
Contemporary Shifts in the Christian Doctrine of Hell in Anglo-American Philosophical Theology
This problem of hell is a specific form of the problem of evil. The possibility that perhaps a great number of people will end up in an eternal hell is a problem for the Christian who also confesses faith in an omnipotent, omniscient, and omnibenevolent God. In this paper, I shall introduce issuantist views of hell and show that the basic formulations of this perspective do not provide an adequate answer to the problem of hell. Issuantist scholars themselves, however, recognize this weakness and add a wide range of possible supplements to their basic perspective. Some of these supplemented versions succeed in presenting reasonable answers to the problem of hell. One of the key reasons for the shift in interpretations of hell is a perceived failure on the part of other interpretations of hell to give adequate answers to the problem of hell. It is my conclusion, however, that with the addition of some of the same supplements, versions of annihilationism/ conditionalism and hell as eternal conscious torment can be advanced that succeed just as well in presenting answers to the problem of hell as those advanced by issuantist scholars, thus rendering some of their critique of retributive perspectives on hell unfounded.
https://ri.urd.ac.ir/article_39276_e0cbfa2c5d0e07faec50ed5e7c4a4a33.pdf
2015-12-01
5
16
hell
Eternal Punishment
Free Will
Ramon
Baker
ray.baker@credosverige.se
1
Academic Dean at CredoAkademin, Stockholm, Sweden
AUTHOR
Baker, Ramon W. 2014. Issuant Views of Hell in Contemporary Anglo-American Theology. Åbo, Finland: Åbo Akademi University Press.
1
Buckareff, Andrei A. and Plug, Allen. 2005. “Escaping hell: divine motivation and the problem of hell.” Religious Studies 41 (1): 39-54
2
–––––. 2009. “Escapism, religious luck, and divine reasons for action.” Religious Studies 45 (1): 63-72.
3
–––––. 2010. “Value, Finality and Frustration: Problems for Escapism?” In The Problem of Hell, edited by Joel Buenting, 77-90. Farnham, Surrey: Ashgate.
4
Craig, William Lane. 1989. “‘No Other Name’: A Middle Knowledge Perspective on the Exclusivity of Salvation through Christ.” Faith and Philosophy 6 (2): 172-88.
5
Davis, Stephen T. 2001. “Free Will and Evil.” In Encountering Evil: Live Options in Theodicy, edited by Stephen T. Davis, 73-88. Louisville: Westminster John Knox Press.
6
–––––. 2010. “Hell, Wrath and the Grace of God.” In The Problem of Hell, edited by Joel Buenting, 91-102. Farnham, Surrey: Ashgate.
7
Hall, Lindsey. 2003. Swinburne’s Hell and Hick’s Universalism: Are We Free to Reject God? Aldershot: Ashgate.
8
Hartman, Robert J. 2014. “How to Apply Molinism to the Theological Problem of Moral Luck.” Faith and Philosophy 31 (1): 72.
9
Kvanvig, Jonathan L. 1993. The Problem of Hell. Oxford: Oxford University Press.
10
–––––. 2011. Destiny and Deliberation: Essays in Philosophical Theology. Oxford: Clarendon.
11
–––––. 2012. “Heaven and Hell” in The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta (ed.). Accessed 9 February 2016. http://plato.stanford.edu/archives/win2012/entries/heaven-hell/
12
Lewis, C.S. 1974 [1940]. “Hell” chapter 8 in The Problem of Pain. New York: Macmillan.
13
–––––. 1945. The Great Divorce. London: Geoffrey Bles.
14
Moltmann, Jürgen. 2001. “The Logic of Hell.” In God Will Be All in All: The Eschatology of Jürgen Moltmann, edited by Richard Bauckham, 43-37. Minneapolis: Fortress.
15
Murray, Michael J. 1998. Reason for the Hope Within. Grand Rapids: Eerdmans.
16
Pinnock, Clark H. 1992. “The Conditional View.” In Four Views on Hell, edited by William Crockett, 135-66. Grand Rapids: Zondervan.
17
–––––. 2004. “The Nature of Hell.” Ex Auditu 20: 47-59.
18
Reitan, Eric. 2003. “Human Freedom and the Possibility of Eternal Damnation.” In Universal Salvation: The Current Debate, edited by Robin A. Parry and Christopher H. Partridge, 125-42. Carlisle: Paternoster.
19
Seymour, Charles. 1997. “On Choosing Hell.” Religious Studies 33 (3): 249-66;
20
–––––. 1998. “Hell, Justice and Freedom.” International Journal for Philosophy of Religion 43 (2): 69-86.
21
–––––. 2000. A Theodicy of Hell. Dordrecht: Kluwer Academic Publishers.
22
Stump, Eleonore. 1985. “The Problem of Evil.” Faith and Philosophy 2 (4): 392-423.
23
Swinburne, Richard. 1983. “A Theodicy of Heaven and Hell.” In The Existence and Nature of God, edited by Alfred J. Freddoso, 37-54. Notre Dame: University of Notre Dame Press.
24
–––––. 1989. Responsibility and Atonement. Oxford: Clarendon.
25
–––––. 1998. Providence and the Problem of Evil. Oxford: Clarendon.
26
Walls, Jerry L. 1992. Hell: The Logic of Damnation. Notre Dame: University of Notre Dame Press.
27
–––––. 2004. “A hell of a choice: reply to Talbott.” Religious Studies 40 (2): 203-16.
28
Wright, N.T. 2008. Surprised by Hope. New York: HarperOne.
29
ORIGINAL_ARTICLE
Intentionality, Politics, And Religion
The idea that intentionality is the distinctive mark of the mental or that only mental phenomena have intentionality emerged in the philosophical tradition after Franz Brentano. Much of contemporary philosophy is dedicated to a rejection of the view that mental phenomena have original intentionality. In other words, main strands of contemporary philosophy seek to naturalize intentionality of the mental by tracing it to linguistic intentionality. So in order to avoid the problematic claim that a physical phenomenon can in virtue of its own physical structure mean exactly one thing, they adopt a form of holism. Nevertheless, contemporary philosophers are attracted to a naturalist story about the emergence of the logical space. In this work, I am interested in the naturalism and the holism advocated by Wilfrid Sellars and developed by the Pittsburgh school. It is not only a view that I find theoretically attractive but I also admire it for its fecund engagement with the history of philosophy, especially the work of Georg Wilhelm Friedrich Hegel and, as I will argue, Abū Nas̩r Muḥammad al-Fārābī (Alfarabi).
https://ri.urd.ac.ir/article_39278_a61953e32c2c18cbd7a5e3f5b0e24887.pdf
2015-12-01
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22
intentionality
Politics
religion
Franz Brentano
Wilfrid Sellars
Mohammad
Azadpur
azad@sfsu.edu
1
San Francisco State University, San Francisco, USA
AUTHOR
Alfarabi. 1985. On the Perfect State. Translated by Richard Walzer. Oxford: Oxford University Press.
1
–––––. 2011. “The Attainment of Happiness.” In Medieval Political Philosophy, edited by Joshua Parens and Joseph C. Macfarland. Ithaca: Cornell University Press.
2
Brentano, Franz. 1995. Psychology from an Empirical Standpoint. Edited and translated by L. McAlister. London: Routledge & Kegan Paul.
3
Black, Deborah. 2010. “Intentionality in Medieval Arabic Philosophy.” Quaestio 10 (1): 65-81.
4
Hegel, G. W. F. 2001. The Philosophy of History. Translated by J. Sibree. Kitchener, Ontario: Batoche Books.
5
Haugeland, John. 1990. “Intentionality All-Stars.” Philosophical Perspectives 4: 383-427.
6
Jacob, Pierre. 2008. “Intentionality.” In The Stanford Encyclopedia of Philosophy (Fall 2008). Edited by Edward N. Zalta. < http://plato.stanford.edu/archives/ fall2008/ entries/intentionality>
7
King, Peter. 2010. “Mediaeval Intentionality and Pseudo-intentionality.” Quaestio 10: 25-44.
8
McDowell, John H. 1994. Mind and World. Cambridge, MA: Harvard University Press.
9
Sellars, Wilfrid. 1963. “Being and Being Known.” In Science, Perception, and Reality, 60-105. Atascadero, CA: Ridgeview.
10
–––––. 1997. Empiricism and Philosophy of Mind. Cambridge, MA: Harvard.
11
ORIGINAL_ARTICLE
The Problem of Evil in the Thought of Jean-Jacques Rousseau
Throughout all of Rousseau’s works there is tension between reason and conscience. Reason binds men when they think correctly, but divides them when they place it at the service of self-interest. Conversely, the universality of conscience is immediate and transparent: it transmits the truth of the existence of God and of the universal principles that underlie human action, despite the differences of particular legislations. Mankind possesses an innate and intuitive conscience of the fundamental principles by which its conduct must be inspired. Were we to consider human actions only according to the criterion of physical need, of causality, and of movement, vices and virtues would disappear, and terms like morality and honesty would have no meaning. But each one of us perceives from within that this is not the case. We feel that moral good and evil are more real than anything else, without any need whatsoever to prove it. To obey the conscience one has of good and evil without human mediation means to reject the dogmatic formalism of religions, as well as the vanity of philosophical disputes. Every human being, however, is situated in a national community. What should the state’s attitude be vis-à-vis religion? Rousseau indicates two paths. The first consists in establishing a purely civil religion that admits only those dogmas that are truly useful to society. Rousseau highlights the contradiction of a Christian religion that, although it is the religion of peace par excellence, fuels continuing bloody clashes among men due to a dogmatic theology that is totally alien to the essence of the Gospel and extremely hazardous for the life of the state. The second path consists in allowing Christianity to retain its authentic spirit, its freedom from any material constraint, without any obligations other than those of individual conscience. The Christian religion cannot but benefit the state, as long as one does not make it part of the constitution.
https://ri.urd.ac.ir/article_39291_7cd0bb16a09b3deddf91a7b79cf64079.pdf
2015-12-01
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Rousseau
Voltaire
reason versus conscience
moral evil
physical evil
Lisbon earthquake
unforeseeability of God
job
Free Will
Claudio
Tugnoli
tugnoli53@virgilio.it
1
Independent Researcher
AUTHOR
Bauman, Z., and G. Dessal. 2015. El retorno del péndulo. Sobre psicoanálisis y el futuro del mundo liquido, 2014, Italian translation, Il ritorno del pendolo. Psicoanalisi e futuro del mondo liquido, by R. Mazzeo. Trento: Erickson.
1
Burgelin, P. 1952. La philosophie de l’existence de J.-J. Rousseau, Paris, cit. in J.-J. Rousseau, Œuvres Complètes, édition publiée sous la direction de Bernard Gagnebin et Marcel Raymond, Bibliothèque de la Pléiade, vol. IV. Paris: Gallimard.
2
Courtois, L. J. 1969. Chronologie critique de la vie et des œuvres de J.-J. Rousseau, cit. in J.-J. Rousseau, Œuvres Complètes, édition publiée sous la direction de Bernard Gagnebin et Marcel Raymond, Bibliothèque de la Pléiade, vol. IV. Paris: Gallimard.
3
Dupuy, J. P. 2005. Petite Métaphysique des Tsunamis. Paris: Seuil.
4
Forni Rosa, G. 2010. «L’amore impossibile. Passione e matrimonio nella Nuova Eloisa». In G. Forni Rosa, L’amore impossibile. Filosofia e letteratura da Rousseau a Lévi-Strauss. Genova-Milano: Marietti 1820.
5
———. 2012. «Introduzione» a J. J. Rousseau, Lettere morali, Genova-Milano: Marietti 1820.
6
Masson, P. M. 1914. Profession de foi du Vicaire Savoyard. Fribourg et Paris.
7
———. 1970. La religion de Jean-Jacques Rousseau, Slatkine Reprints, Genéve 1970, reprint of the 1916 edition.
8
Migne, J. P. 1841-1864. Patrologiae cursus completes, series latina, Paris 1841-1864, vol. 7, coll. 77-146, 121A-B.
9
Neiman, S. 2002. Evil in Modern Thought: An Alternative History of Philosophy. Oxford & Princeton: Princeton University Press.
10
Rousseau, J. J. 1969. OC (Oeuvres complètes 1959-1995, Édition publiée sous la direction de Bernard Gagnebin et Marcel Raymond avec la collaboration de Samuel Baud-Bovy, Brenno Boccadoro, Xavier Bouvier, Marie-Élisabeth Duchez, Jean-Jacques Eigeldinger, Sidney Kleinman, Olivier Pot, Jean Rousset, Pierre Speziali, Jean Starobinski, Charles Wirz et André Wyss - Collection Bibliothèque de la Pléiade, Gallimard, Paris), IV.
11
———. 1969. OC, I.
12
———. 1997. Lettre de J.J. Rousseau a Monsieur de Voltaire, J.-J. Rousseau, OC, IV, translated in The Discourses and other early political writings, edited by V. Gourevitch. Cambridge University Press.
13
———. 1998. J.-J. Rousseau, Professione di fede del Vicario Savoiardo, trad. it., a cura di G. Forni Rosa e con un saggio di C. Tugnoli. Genova: Marietti 1820.
14
Tagliapietra, A. 2004. Introduzione. La catastrofe e la filosofia, in Voltaire, Rousseau, Kant, Sulla catastrofe. L’illuminismo e la filosofia del disastro, introduzione di A. Tagliapietra, traduzioni di S. Manzoni ed E. Tetamo, con un saggio di P. Giacomoni. Milano: Bruno Mondadori.
15
ORIGINAL_ARTICLE
Equivalency and Non-equivalency of Lexical Items in English Translations of Nahj al-balagha
Lexical items play a key role in both language in general and translation in particular. Likewise, equivalence is a controversial concept discussed so widely in translation studies. Some theorists deem it to be fundamental in translation theory and define translation in terms of equivalence. The aim of this study is to identify the problems of lexical gaps in two translations of Nahj al-balagha in order to look closely at what possible difficulties translators may undergo. It also seeks to explore the strategies applied accordingly. Some pieces of Nahj al-balagha and two English translations for them are selected, and religious items of the source text and also the strategies applied by the translators to transfer these items are extracted.
https://ri.urd.ac.ir/article_39293_24681f4dbd2154b4c0a69ebdf60949e5.pdf
2015-12-01
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48
Lexical gaps
equivalence
religious items
conceptual strategies
Mohammad Javad
Moafi
javad.moafi@gmail.com
1
PhD Candidate in ELT, Islamic Azad University, South Tehran Branch, Iran
AUTHOR
Arberry, A.J. 1964. The Koran Interpreted. London: Oxford University Press.
1
Baker, M. 1992. In Other Words: A Coursebook on Translation. London and New York: Routledge.
2
Catford, J. C. 1965. A Linguistic Theory of Translation. London: Oxford University Press.
3
Chittick, W. C., trans. and ed. 1981. A Shiite Anthology. Albany: State University of New York Press.
4
Jakobson, R. 1959. “On Linguistic Aspects of Translation.” In On Translation, edited by Reuben A. Brower. 232-39. Cambridge, MA: Harvard University Press.
5
Kenny, D. 1998. “Equivalence.” In The Routledge Encyclopedia of Translation Studies, edited by M. Baker. London and New York: Routledge.
6
Munday, J. 2008. Introducing Translation Studies. London and New York: Routledge.
7
Nida, E. 1964. Toward a Science of Translating. Leiden: E. J. Brill.
8
Nida, E. and C. Taber. 1969. The Theory and Practice of Translation. Leiden: E. J. Brill.
9
Reza, S. A. 2005. English Translation of Nahjul Balagha. Qom: Ansariyan.
10
Sayings of Imam Ali (A.S.). n.d. <http://balaghah.net/old/nahj-htm/eng/id/saying/ index.htm>
11
Vinay, J. P. and Darbelnet J. 1958. Comparative Stylistics of French and English: A Methodology for Translation. Translated and edited by J. Sager, and M. J. Hamel. Amsterdam and Philadelphia: John Benjamins.
12
ORIGINAL_ARTICLE
The Relationship between the Continuous Imaginal World and the Discontinuous Imaginative Faculty in Ascending and Descending Arcs according to Suhrawardi and Mulla Sadra
One of the most important issues for Muslim philosophers is the continuous imaginal world and its relationship with the discontinuous imaginative faculty. The continuous imaginal world is a perceptive faculty of the soul known as the faculty of imagination. The discontinuous imaginative faculty is the order of the universe called the imaginal world, which Muslim philosophers have portrayed in ascending and descending arcs. Linking the discontinuous imaginative faculty in descending and ascending arcs occurs through the continuous imaginal; however, in order to link to the discontinuous imaginative faculty, which enjoys intermediate immateriality, this faculty should also enjoy intermediate immateriality. Suhrawardi explicitly introduced the discontinuous imaginative faculty, but he was not able to explain the relationship between the discontinuous and continuous imaginal world and the discontinuous imaginative faculty correctly, since he does not believe in the immateriality of the continuous imaginal world. Nonetheless, his intellectual efforts paved the way for Mulla Sadra. Proving the immateriality of discontinuous imagination, Mulla Sadra could truly explain its relationship with the discontinuous imaginative faculty by means of ascending and descending arcs. Thus, through the ideas of Mulla Sadra, the revelations of mystics and prophets are made sense of by descending arcs, and all the promises of divine religions are justified in ascending arcs.
https://ri.urd.ac.ir/article_39295_538aa6387ed561cee1a43afd474e13fe.pdf
2015-12-01
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62
continuous imaginal world
discontinuous imaginative faculty
intermediate immateriality
descending and ascending arcs
Saeed
Rahimian
sd.rahimian@gmail.com
1
Department of Theology, Shiraz University, Iran
LEAD_AUTHOR
Erfaneh
Mohammad Zadeh
em1517@yahoo.com
2
PhD Degree in Philosophy of Religion and Modern Issues of Theology, Science and Research Branch, Islamic Azad University, Tehran, I.R.I
AUTHOR
Ashtiani, Jalal al-Din. 2001. Sharh-i hal wa ara’-i falsafi-i Mulla Sadra. 4th. Qom: Islamic Propagation Office of Qom Seminary.
1
———. 2006. Sharh-i muqaddama-yi Qaysari. Prefaced by Henry Corbin and S. H. Nasr. Mashhad: University of Mashhad.
2
Heravi, Muhammad Sharif Nizam al-Din. 1979. Anwariyya. Tehran: Amir Kabir.
3
Mesbah Yazdi, Muhammad Taqi. 1996. Sharh-i Asfar. Edited by Muhammad Saeedi Mehr. Qom: Imam Khomeini Institute.
4
Mulla Sadra, Muhammad bin Ibrahim. 1962. Al-‘Arshiyya. Edited by G. Ahani. Esfahan: Shahriari.
5
———. 1981. Al-Hikma al-muta‘aliya fi l-asfar al-arba‘a al-‘aqliyya. 4th. Beirut: Dar Ihya’ al-Turath al-‘Arabi.
6
———. 1985. Al-Mazahir al-ilahiyya. Translated by Seyyed Hamid Tabiban. Tehran: Amir Kabir.
7
———. 1987. Shawahid al-rububiyya. Translated and annotated by Javad Mosleh. Tehran: Intisharat-i Soroush.
8
———. 1989. Al-Hikma al-muta‘aliyah fi l-asfar al-arba‘a al-‘aqliyya. Qom: Maktabat al-Mustafavi.
9
———. 2002. Sharh bar Zad al-musafir. Edited by Jalaluddin Ashtiani. Qom: Bustan-i Kitab.
10
———. n.d. Al-Mabda’ wa l-ma‘ad. Qom: Maktabat al-Mustafavi.
11
Qunavi, Muhammad Sadr al-Din. 2002. I‘jaz al-Bayan fi tafsir umm al-Qur'an. Edited by Sayyid Jalaluddin Ashtiani. Qum: Center for Islamic Publications Bureau.
12
Shaygan, Darius. 1992. Afaq-i tafakkur-i ma‘nawi dar Iran. Translated by Baqir Parham. Tehran: Agah Publication.
13
Suhrawardi. Shihab al-Din Yahya. 1996. Majmu‘a musannafat. Edited by Henry Corbin. Tehran: Institute for Cultural Research and Studies.
14
———. 1998. Hikmat al-ishraq. 6th. Translated by S. J. Sajjadi. Tehran: Tehran University Press.
15
———. 2009. Al-Talwihat al-lawhiyya wa l-‘arshiyya. 2nd. Edited by N. Habibi. Iranian Institute of Philosophy.
16
Yazdanpanah, Yadullah. 2010. Hikmat-i Ishraq. Tehran: Samt.
17
ORIGINAL_ARTICLE
The Path: Dızgun Bawa, As an Example of Relation between Belief and Life Style
This article is an anthropological examination and analysis of a Dersim-based mythical story, focusing on its meaning and function in belief and the practice of daily life. Within this scope, the Dızgun Bawa myth, revolving around a central sacred figure, is broached and analyzed here as a text comprising a basis for the construction of collective discourses giving way to socially functional meanings and forms of behavior. This mythical story serves as a vehicle for a discussion of its repercussions over history, contemporary discourse, and daily life. Discussions in the article also center upon a stateless society’s effort to protect itself from the central state and its forces, the construction of the discourse of this effort, and its function in its implementation. With the hermeneutic and anthropological method pursued here, the ultimate aim of the article is to approach the effects of the story’s content over the identity, personality, and eco-politics of the society in question.
https://ri.urd.ac.ir/article_39296_10712f11276bac507b507333ff888fc0.pdf
2015-12-01
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82
Dızgun Bawa
Belief
Life style
Dersim
eco-politics
Dilşa
Deniz
dilsa.denis@unh.edu
1
University of New Hampshire, US
AUTHOR
Deniz, D. 2012. Yol/Rê: Dersim İnanç Sembolizmi-Antropolojik Bir Yaklaşım. İstanbul: İletişim.
1
Douglas, M. 2002. Purity and Danger: An Analaysis of Concepts of Pollution and Taboo. London & New York: Routledge.
2
———. 2004. “The Meaning of the Myth, With Special Reference to 'La Geste d'Asdiwal'.” In The Structural Study of Myth and Totemism, edited by E. Leach, 49-69. London & New York: Routledge.
3
Dumézil, G. 2012. Mit ve Destan I, Hint-Avrupa Halklarının Destanlarında Üç İşlev İdeolojisi. Translated by A. Berktay. İstanbul: YKY.
4
Eliade, M. 1992. İmgeler Simgeler. Translated by M. A. Kılıçbay. Ankara: Gece.
5
Gündoğdu, C., and V. Genç. 2013. Dersim'de Osmanlı Siyaseti. İstanbul: Kitapyayınevi.
6
Kottak, C. P. 2001. Antropoloji, İnsan Çeşitliliğine Bir Bakış. Ankara: Ütopya.
7
Leach, E. 2004. The Structural Study of Myth and Totemism. London & New York: Routledge.
8
Lévi-Strauss, C. 1963. Structural Anthropology. New York & London: Basic Books Inc.
9
———. 1976. “The Story of Asdiwal.” In Structural Anthropology, edited by C. Lévi-Strauss, 146-194. University of Chicago Press.
10
Massicard, E. 2005. Türkiye'den Avrupa'ya Alevi Hareketinin Siyasallaşması. Translated by A. Berktay. İstanbul: İletişim.
11
Şahhüseyinoğlu, H. N. 2001. Hızır Paşalar (Bir İhracın Perde Arkası). Ankara: İtalik.
12
Şener, C. 2003. Osmanlı Belgeleri'nde Dersim Tarihi (Osmanlıca-Türkçe 50 Adet Orjinal Belge). Translated by A. Hezarfen. İstanbul: Etik.
13
Shankland, D. 2003. The Alevis in Turkey. London & New York: RoutledgeCurzon.
14
Turner, V. 1967. The Forest of Symbols, Aspects of Nydembu Ritual. Ithaca and London: Cornell University Press.
15
ORIGINAL_ARTICLE
The complete version of this issue
https://ri.urd.ac.ir/article_45334_ff9dc0ac0a550fda39e36e52a92943d5.pdf
2015-12-01
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