p. 1−20
2423-4419
Vol.14/No.32
p. 21−28
2423-4419
Vol.14/No.32
In this paper, the attributes of Jesus as the second person of Trinity in Christianity and Muhammadan Reality in Islamic Theosophy were compared. The term ''Muhammadan Reality'' in Islamic Theosophy refers to transcendental and divine being of Muhammad rather than his human and historic existence. According to this research, both Jesus and Muhammadan Realities have divine attributes. They are lights of God, the Word or the Pen of God, the creators of the word, omniscience, omnipotent, omnibenevolent as well as the intermediaries between God and humans. In this study, it is demonstrated that what happened to Jesus in Christianity, it has also happened to Muhammad in Islamic theosophy with some differences. The influence of Greek philosophy, especially Platonic, in ascribing these attributes to Jesus in Christianity and Muhammad in Islamic theosophy is undeniable. There is a strong temptation among the scholars of both religions, Islam and Christianity, to extend Jesus and Muhammad to the level of divinity and godhead.]]>
p. 29−47
2423-4419
Vol.14/No.32
p. 48−54
2423-4419
Vol.14/No.32
p. 55−71
2423-4419
Vol.14/No.32
p. 72−82
2423-4419
Vol.14/No.32
p. 83−94
2423-4419
Vol.14/No.32
p. 95−108
2423-4419
Vol.14/No.32
p. 109−116
2423-4419
Vol.14/No.32
p. 117−133
2423-4419
Vol.14/No.32
p. 134−147
2423-4419
Vol.14/No.32
p. 148−168
2423-4419
Vol.14/No.32
p. 169−180
2423-4419
Vol.14/No.32
HélèneCixous, the renowned contemporary philosopher and feminist, provides such a heretic account of femininity which transcends the feminist social or political movements. She believes that “the female” can create a new identity for itself, when keeps its distance from the masculine symbolic order. Of course, this has nothing to do with the absence of women in the cultural realm, rather the problem is that if the female aspects of human being are not to be eliminated, a new ontology is required to sustain it in a pointlessness situation, so that it can always resist the conventional perceptual patterns. In other words, the female can only make its identity and the nature of rationality dynamic, when it injects the strangeness in the masculine order. This means keeping a position on the margins of history, while also infusing the feminine energies into the symbolic body. In this research, we try to show that for Cixous, emergence of the new is dependent both on some kind of feminine otherness and the marginality. This can be realized by various dismantling tools such as women’s writing and polyphonic identities. Finally we make it clear that through the female otherness or being on the margins, the feminine can provide a way of thinking about those realities which have not been thought up so far in the symbolic rationality, or have always been rejected as the unthinkable.]]>
p. 181−195
2423-4419
Vol.14/No.32
p. 196−222
2423-4419
Vol.14/No.32
p. 223−238
2423-4419
Vol.14/No.32
p. 239−251
2423-4419
Vol.14/No.32
p. 252−263
2423-4419
Vol.14/No.32
p. 264−273
2423-4419
Vol.14/No.32
p. 274−288
2423-4419
Vol.14/No.32
p. 289−302
2423-4419
Vol.14/No.32
p. 303−315
2423-4419
Vol.14/No.32
p. 316−331
2423-4419
Vol.14/No.32
p. 332−356
2423-4419
Vol.14/No.32
p. 357−368
2423-4419
Vol.14/No.32
p. 369−384
2423-4419
Vol.14/No.32
p. −
2423-4419
Vol.14/No.32