maryam barooti; Reza Akbarian; mohammad saidimehr
Abstract
Allameh Tabatabaie’s dominate view, at semantics of divine attributes including divine knowledge, is “basis of meaning” view. But this view, inattention to context of speech, causes appearance of difficulties at divine attributes; we are trying at this article to express defects of ...
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Allameh Tabatabaie’s dominate view, at semantics of divine attributes including divine knowledge, is “basis of meaning” view. But this view, inattention to context of speech, causes appearance of difficulties at divine attributes; we are trying at this article to express defects of this view by explaining speech context and presenting it to “ basis of meaning” view and introduce the view that addresses itself to extension of this meaning in different contexts, attending to core of meaning (primitive meaning and ‘ verbal explanation’ meaning). This method is investigated in divine knowledge attribute to empty meaning of divine knowledge from simile.
abdol rasoul kashfi; matin tayefehrostami
Volume 6, Issue 3 , October 2017, , Pages 75-100
Abstract
Abstract
According to the theological fatalism, future matters are necessary and this necessity makes them unalterable; so, human beings are not able to make the future by their free will and this is incompatible with human freedom.
Based on theological fatalism, there are four alternatives: ...
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Abstract
According to the theological fatalism, future matters are necessary and this necessity makes them unalterable; so, human beings are not able to make the future by their free will and this is incompatible with human freedom.
Based on theological fatalism, there are four alternatives: first, accepting divine foreknowledge and denying human freedom, which is in fact affirming theological fatalism; second, accepting human freedom and rejecting divine foreknowledge; third, accepting both; and fourth, refusing both.
Allameh Tabatabaei and William Craig accept the compatibility between divine foreknowledge and human freedom; consequently both thinkers believe that divine knowledge about human free actions is due to His knowledge of conditions and properties of the action. Thus, God knows what the subject will freely do in any circumstance.
