Master's Thesis in History and Philosophy of Education (Islamic Education)
June 2014
Abstract
In today's society, the issues surrounding religion and belief and non-belief in religion are raised and discussed a lot, to the extent that some reject religion and some believe in it completely, they are considered under the two headings of post-structuralism and traditionalism. This issue is raised, what is the possibility and nature of religious science in the perception of traditionalism and post-structuralism, and this issue was addressed with a comparative study. The theories of traditionalists such as Rene Gunon, Fritiouf Schwan and Seyed Hossein Nasr were examined, who consider tradition to be a divine link and relate all matters to divine tradition, and issues such as sacred knowledge, imperishable wisdom, the transcendental unity of religions, religious pluralism, and the tendency towards mysticism and Sufism are considered the most important issues of traditionalists. According to these issues, traditionalists approve and accept religious science. Post-structuralists such as Gilles Deleuze, Michel Foucault, Jean-Francois Lyotard and Jacques Derrida, by raising issues such as the negation of meta-narratives, nominalism, language games, pluralism and deconstruction, negate any fixed and definite structure, and they have opposed fixed structures, religion being one of them.
Chapter One Research overview
Introduction
When it comes to the meaning and possibility of religious science, the first question is what is meant by science in the interpretation of religious science. When we take a look at the history of developments that have occurred around the concept of science, we come across a range of opinions and ideas and different uses of this word, so that sometimes the word's functional diversity is such that it seems that this word is a common word. In order not to get caught in this confusion, we consider two views about the possibility of religious science and study them comparatively, we examine the two views of traditionalism and post-structuralism about the possibility of religious science. Traditionalism is one of the basic currents of our time, which cannot be ignored because traditionalists do not consider anything outside the framework of tradition and explain all their reflections in this direction. Post-structuralism is a collection of intellectual thoughts of Western European philosophers and sociologists who have written with a French tendency. The precise definition of this movement and its summary is a difficult task, but in a general way, it can be said that the thoughts of these scientists were the development and response to structuralism. and that's why the prefix "Pasa" have added to it.
Problem outline
Although throughout history, between human scientific findings and religious teachings - both divine and non-divine religions – Sometimes differences and conflicts have been observed, but until the period of the new western civilization, the flow of science and the flow of religion were never known as two competing and conflicting flows. With the developments that started from the Renaissance period and led to the formation of a new civilization and modernity. Many of the pioneers of modern science, such as Robert Boyle, Newton and Leibniz, not only did not see a conflict between science and religion, but basically put forth their new scientific theories in such a way that, at least from their own point of view, it would lead to the strengthening of the religious view of the world, but on the one hand, the weakness of the philosophical view that had fueled new thinking since the beginning of the Renaissance, as well as the weakness of the church in a reasonable and deep confrontation with scientific advances, and on the other hand, the role of new sciences in the increasing access to technology which facilitated the routine of worldly life, to the formation of the flow of "learning" ended However, since on the one hand, religiosity and worship are embedded in the nature of humans and it is not possible to completely eradicate it, and on the other hand, new science has not been able to respond to some of the important needs of humans and has created new problems in the field of human life, today we are witnessing a kind of return to religion. (Suzanchi, 1389, pp. 1-2).
Regarding science and what is meant by it in this statement and based on the results of the definitions provided, it is not meant to be the science of knowledge or the scientific method Rather, it means knowledge organized in the form of logical propositions about a certain subject.Of course, this concept can include experimental-natural, human and meta-experimental sciences. In the concept of religious science, religion is meant as a collection of sacred superhuman teachings that have come in the form of beliefs, practices and ethics, and its collection has created conventional religious traditions. Of course, in this research and based on the opinion of traditionalists, religion includes all existing religions, both Abrahamic and non-heavenly religions.
There are many differences of opinion about the concept of science. Those who do not have a philosophical temperament do not deal with the nature of science, that is, they do not differentiate between the nature and existence of science and consider science to be the same as what is found in scientific books. Of course, what is in scientific books and articles is science, the contents of these books can apparently be learned. But there are experts who say that the field of publishing education and research of these sciences is a special field. According to these researchers, the transformation from the stage of the history of science to another stage with "revolution" takes place During the Renaissance, this revolution was very fundamental and profound, because science was not only transformed, but also gained a position it did not have before. The point is not that in the past science was not dear and respected and people did not seek their way in its light, but the point is that in the new era, science did not gain more respect, but by becoming research, it became the same power and origin. (Davari Ardakani, 1378, p. 106).
Each philosophical school adopts its own method regarding the possibility of religious science, which is in accordance with the unique characteristics of that school. The trend of traditionalism was founded by the French philosopher René Guenon [1] and developed with the studies of Fretioff Schwan [2] and turned into a special discourse and thought flow. Currently, Seyed Hossein Nasr is the most prominent figure of this movement. In this view, tradition is a means of reaching God and includes the foundations of metaphysics or existentialism, anthropology, ethics and theology. In the heart of all traditions, there is tainted wisdom, contrary to their opinion, which considers tainted wisdom to be synonymous with metaphysics and metaphysics is the science of truth that can only be obtained through reasoning, not through partial intellect. (Imami Juma, Talebi, 1391, p. 37).
In traditionalism, there are two more things: 1- Sacred science 2- Hekmat Khaleda
Sacred science or holy science is one of the most central principles of traditionalism, which is deeply connected with other fundamentals and views of traditionalism. In the view of traditionalists, higher science or metaphysics is recognized in its traditional sense, which deals with the divine origin and its manifestations. This is the science that can be interpreted as sacred science in its highest sense. To this knowledge – which is hidden in the depths of human existence and in the heart of all true and authentic religions – It can be reached with the help of reason. This original knowledge is inherently rooted in the sacred matter, because from it comes the right that the creator of this sacred matter is holy. Knowledge that is the essence of existence and creates unity, because it finally transcends the duality between the mind and the object in absolute unity. That absolute unity which is the source of every sacred thing and it is the experience of the holy thing that leads those who have the necessary merit to the realm of that unity. (Fekri, 1391, pp. 29-30).
Nasr clearly shows the traces of eternal wisdom in the thought of Muslim sages. He considers the source of this single truth, which manifests itself in different forms, to be the "right religion". And he believes that it should be sought in the teachings of the ancient prophets whose lineage goes back to Adam, peace be upon him, and that Hermes is the prophet Idris and the father of philosophers. Suhravardi uses the term divine wisdom or worldly wisdom in the same sense as Sophia. Mulla Sadra also considered true knowledge as an eternal wisdom that has existed since the beginning of human history. (Emami Juma, Talebi, 1391, pp. 45-44).
Throughout the history of human thought, there is always a difference between different types of human beliefs such as religion and philosophy. There has been a kind of relationship and this relationship has been pondered by thinkers. One of the most important of these interactions is the clash between scientific beliefs and teachings and religious beliefs. Studying the history of the development of science shows that the new science was formed in a religious context.