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This research aims to explain the seriousness of takfir in general and to clarify the stance of the righteous predecessors in warning against this dangerous scourge, staying away from it, and being cautious in its application. The research also aims to clarify the approach of the late Ash'aris in the issue of takfir and their divergence from what the early Ash'aris and righteous predecessors adhered to. The research follows the inductive method, followed by a comparative critical analysis. This is done by examining the issues that included takfir among the late Ash'aris, then collecting and studying the most important ones, analyzing and evaluating these issues, and comparing them with the approach of the early predecessors This research consists of an introduction, a preface, two main topics, a conclusion, and indexes. The introduction includes the research problem, reasons for choosing the topic and its importance, the study's boundaries, previous studies, the research methodology, and its plan. The preface involves defining the terms of the title. It has two main requirements: the first requirement is defining the term 'disbelief' according to Ahl al-Sunnah. The second requirement is defining the late Ash'aris and specifying disbelief according to them. This includes two issues: the first issue is defining the late Ash'aris. The second issue is defining the term 'disbelief' according to the late Ash'ari scholars. The first topic: The approach of the late Ash'ari scholars in takfir includes the following points: 1. Describing their opponents as infidels. 2. Takfir based on theological principles. 3. Takfir by adhering to the apparent meanings of the texts of the Qur'an and Sunnah. 4. Not following the texts of takfir. 5. Their judgment of some of their opponents as destined for Hell. 6. Their saying, "We do not declare anyone a disbeliever except those who declare us disbelievers." The second topic: A comparison between the early and late Ash'aris on the issue of takfir. It includes two requirements: 1. The first requirement is the points of agreement between the early and late Ash'aris. 2. The second requirement is the points of difference between the early and late Ash'aris. Conclusion: The conclusion contains the most important results. The research concluded with several findings, the most prominent of which are: that Takfir is a right of Allah Almighty, and it is not permissible for anyone to expel someone from the religion of Allah except with clear evidence and proof that will excuse him before Allah. It clarifies the significant gap between what Abu al-Hasan alAsh'ari and those who lived with him and were close to his time believed, and what those who came after him and those who adhered to his doctrine believed. Abd al-Qahir al-Baghdadi was the nucleus of development in the Ash'ari doctrine, marking a qualitative shift, initiating the era of the "late Ash'aris". The audacity of the late Ash'aris in describing their opponents as infidels, declaring those who disagree with them as infidels under the pretext that they declare them infidels, thus deviating from the approach of the Prophet (peace be upon him) and his companions in dealing with dissenters. [ABSTRACT FROM AUTHOR]

How do voters respond to a co-partisan political candidate after hearing about a serious scandal? We apply qualitative content analysis to open-ended text responses collected from survey respondents, focusing on 159 respondents who remain willing to vote for a hypothetical male candidate after learning that allegations of sexual harassment against him were settled out of court. We uncover two main strategies by which respondents explained and justified their willingness to look past the misconduct allegations. The dominant strategy was to extend moral licence to the candidate based on his prior good deeds; a second prominent strategy was to disbelieve and reject the allegations. Our findings offer new insights on why some political candidates and careers appear untroubled by even serious allegations of misconduct, and frames new research avenues on which voters might be more likely to extend moral licence and in what circumstances.

This text shows that the dream cannot attest to the pass to the analyst. There are no conclusive dreams of the pass, only dreams of transference that are antinomics to waking up [ABSTRACT FROM AUTHOR]

Postmodernism’s claim against absolute truth has been problematic for preaching. If the primary purpose for preaching is disseminating truth, and there is no absolute truth, then what is preaching’s principal purpose? Many preachers feel the pressure of navigating a context in which truth and authority are under fire, and questioners are leaving the evangelical church in the US in increasing numbers. Homiletic responses to postmodernism include ignoring or vocally opposing it, with few preachers accepting postmodernism as a worthy conversation partner. However, postmodernism has given way to a new cultural era identified as metamodernism, and the postmodern truth dismissal has shifted, allowing room for the possibility of truth. Metamodernism maintains postmodernism’s cynicism toward truth, but is fused with modern optimism for the possibility that truth exists. This provides a unique opportunity for preaching through a metamodern lens and accepting the challenges of preaching that deconstructs toward that which is “undeconstructible.”

In this study, the nature of the relationship between the mind and the heart in the Qur'an and the essential roles of these two constituent elements on the way to becoming a perfect believer are examined, and the relationship dimensions of these two vital abilities in the process of becoming a perfect believer and their level of connection with the metaphysical world are examined. The study was conducted with a qualitative research method centered on the Qur'anic text. The sources used in the research were systematically scanned by document analysis method and the data obtained were evaluated within the framework of the basic principles and principles of the field. While investigating the issue of the relationship between the mind and the heart, firstly, early Islamic sources were consulted, and in the second stage, current studies were consulted. In this context, a Qur'anic versecentered method of investigation was followed based on ancient and contemporary sources. The main theme of the study is whether the ability of reason, which makes man superior to other beings, is under the control of the heart and the roles of the mind and heart in determining the will of faith and disbelief. The element that makes man superior to other beings is hidden in his possession of reason. The human being will be held responsible for his words and actions due to his possession of reason and will. Intellect is a means of knowing, understanding, comprehending and reasoning. This superior ability collects and synthesizes the information obtained through the senses. The scientific data supplied through the basic means of acquiring knowledge is perceived through the filter of the heart, the basic seat of understanding and reasoning. Contrary to popular belief, the Qur'an states that the heart is the primary seat of understanding and comprehension. According to the majority of Islamic scholars, the heart's function of comprehension is provided by an auxiliary force or it directs the intellect to perform the functions of knowing and understanding. While the intellect deals with knowledge in the material world, the heart deals with the elements of the unseen world. Man's eternal bliss and salvation depends on his faith in God. Faith is manifested in the heart. The heart is the capital of the human state. The heart is darkened and sealed as a result of immoral acts and becomes spiritually dysfunctional. Positive and correct behaviors, on the other hand, equip the heart to hear the messages of truth and reality. On the other hand, attitudes and behaviors in the opposite direction lead the owner to denial. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Covid-19 pandemic has fuelled indignation. People have been indignant about the breaking of lockdown rules, about the mistakes and deficiencies of government pandemic policies, about enforced mask-wearing, about vaccination programmes (or lack thereof), about lack of care with regards vulnerable individuals, and more. Indeed, indignation seems to have been particularly prevalent on social media platforms such as Twitter and Facebook, where indignant remarks are often accompanied by variations on the hashtag #WTF?! In this paper, I explore indignation's distinctive character as a form of moral anger, in particular suggesting that what is characteristic of indignation is not only that it discloses moral injustices but betrays our disbelief at the very occurrence of the offence. Having outlined the character of indignation, I consider how the structure of indignation impacts how we do, respond to, and receive indignation. I explore indignation in action, so to speak, in the context of Covid-19, with a particular emphasis on how indignation occurs 'on the internet'. [ABSTRACT FROM AUTHOR]

The article examines how deficit fear affects the formation of the actual self-perception of “believer” among students during the period of self-isolation (Covid-19 pandemic). The deficit fear in the causal picture was determined as the reason influencing the dynamics of the actual self-perception of the “Unbeliever-believer”. To analyze statistical relationships, the author’s method was used, based on a general comparison of all quantile data partitions for each studied parameter. This dependence is represented as an asymmetric oscillation when the correlation is very weak and not even significant. It demonstrates one of the two main types of errors in the interpretation of the results of correlation analysis, which are ignored in the psychological community. A detailed psychological interpretation of the revealed connection shows how dangerous it is, especially when using the results in practice, to remain within the framework of linear representations when considering complex psychological phenomena and processes. In addition, three graphs of the dependencies of the indicator of the actual self–perception “Unbeliever – believer” on three indicators of fear (constructive, deficit and destructive) are clearly analyzed, when all the connections within the correlation analysis are extremely weak, but with a nonlinear approach, one of the three dependencies is strong as the simplest nonlinear.

Purpose: Overdiagnosis is a concept central to making informed breast cancer screening decisions, and yet some people may react to overdiagnosis with doubt and skepticism. The present research assessed 4 related reactions to overdiagnosis: reactance, self-exemption, disbelief, and source derogation (REDS). The degree to which the concept of overdiagnosis conflicts with participants' prior beliefs and health messages (information conflict) was also assessed as a potential antecedent of REDS. We developed a scale to assess these reactions, evaluated how those reactions are related, and identified their potential implications for screening decision making. Methods: Female participants aged 39 to 49 years read information about overdiagnosis in mammography screening and completed survey questions assessing their reactions to that information. We used a multidimensional theoretical framework to assess dimensionality and overall domain-specific internal consistency of the REDS and Information Conflict questions. Exploratory and confirmatory factor analyses were performed using data randomly split into a training set and test set. Correlations between REDS, screening intentions, and other outcomes were evaluated. Results: Five-hundred twenty-five participants completed an online survey. Exploratory and confirmatory factor analyses identified that Reactance, Self Exemption, Disbelief, Source Derogation, and Information Conflict represent unique constructs. A reduced 20-item scale was created by selecting 4 items per construct, which showed good model fit. Reactance, Disbelief, and Source Derogation were associated with lower intent to use information about overdiagnosis in decision making and the belief that informing people about overdiagnosis is unimportant. Conclusions: REDS and Information Conflict are distinct but correlated constructs that are common reactions to overdiagnosis. Some of these reactions may have negative implications for making informed screening decisions. Highlights: Overdiagnosis is a concept central to making informed breast cancer screening decisions, and yet when provided information about overdiagnosis, some people are skeptical. This research developed a measure that assessed different ways in which people might express skepticism about overdiagnosis (reactance, self-exemption, disbelief, source derogation) and also the perception that overdiagnosis conflicts with prior knowledge and health messages (information conflict). These different reactions are distinct but correlated and are common reactions when people learn about overdiagnosis. Reactance, disbelief, and source derogation are associated with lower intent to use information about overdiagnosis in decision making as well as the belief that informing people about overdiagnosis is unimportant. [ABSTRACT FROM AUTHOR]

The research entitled “ the Crime Expressions Of Disbelief in Holly Quran: A semantic Study” aims at studying the semantic dimensions included in the verbal crime structures of disbelief that are expressed in some Quranic contexts, exploring their functional forms and expressive patterns . This chapter includes a study of some crime expressions date back in origion to disbelief when are modified their declaration thereof for some semantic and stylistic reasons. [ABSTRACT FROM AUTHOR]

Bad consequences and clarification of its factors, relying on religious teachings and analyzing the process of death, is one of the important topics within the realm of religion. In the verses and traditions, numerous factors that lead to bad consequences have been explicitly mentioned. Among these narrations, there are narrations in which the expression “died as a Jew or a Christian” is used. The scope of the application of this interpretation includes some religious principles and branches and committing some sins. The collective of these narrations indicates that factors such as the denial of the supposed Imam, persecution of Amir al-Mu’minin (AS), abandoning prayer, abandoning zakat, abandoning Hajj, and killing a believer lead to bad consequences and death among Jews or Christians. The role of these factors in the bad consequences of man is not the same, and each of them affects individuals differently, so that some lead to eternity in torment, and in others, the hope of salvation, although After enduring the fire of hell, it is imagined. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression “Jewish or Christian death” is mentioned. Therefore, the understanding of these factors is important as they are closely related to human happiness. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression “died as a Jew or a Christian” is mentioned. [ABSTRACT FROM AUTHOR]

A well-established finding is that beliefs in contradictory conspiracy theories (e.g., Princess Diana was murdered vs. faked her own death) are positively correlated. This is commonly interpreted as evidence that people systematically believe blatant inconsistencies. Here, we propose that the field has insufficiently acknowledged a compelling alternative explanation: Disbelieving both conspiracy theories also yields a positive correlation. In four preregistered studies (total N = 7,641 adults), online participants evaluated 28 sets of contradictory conspiracy theories. Although the positive correlation was replicated in all cases, this was mostly due to participants who believed the official versions of these events (e.g., Princess Diana died in a car accident). Among participants who disbelieved these official stories, the correlation was inconsistent at best. A mini meta-analysis revealed a negative correlation among these participants, which was particularly due to the dead-or-alive cases. Apparently, researchers should reconsider the notion of systematic belief in contradictory conspiracy theories. [ABSTRACT FROM AUTHOR]

Mulla Sadra has various statements about the role of nature in guiding people. Sometimes he considered the nature of all human beings as the ability to acquire good things, which is the same in all human beings. The result of this view is to consider all human beings as the same in being guided. Secondly, in other places, he considers human nature to be the cause of guidance and considers misguidance to be obtained from outside. Finally, in some cases, he has spoken about people whose nature is based on disbelief and they are not able to know the truth and be guided. It seems that it is possible to understand the difference in the statements of Mulla Sadra's works by considering his ambiguity view and his belief in the difference in the basic nature of humans. According to Mulla Sadra, the human soul and body are different from the beginning of creation in purity and darkness, strength and weakness, noble and humble, and these differences make people inclined towards goodness or badness. Based on this opinion, we are faced with a spectrum of human beings, which is from definitively guided or misguided, and in the middle of this spectrum are people inclined to good or bad in the middle of this spectrum. Despite Mulla Sadra's statement in using expressions such as natural disbelief and natural error, because he emphasizes the element of choice in the form of action, his commentators have considered such expressions to mean the necessity of human nature in the tendency to disbelief, not necessity and obligation.

Copyright of Lettre Clandestine is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract The level of performance of every clinician and of the overall multiprofessional team relies on the skills and expertise they have individually and collectively acquired through education, training, self-directed learning, and reflection. Simulation-based education (SBE) is playing an increasingly important role in that respect, and it is sometimes said that it is an art to facilitate. Many explanations can justify this assertion. Although there is generally an emphasis on making everything as realistic or “high-fidelity” as possible, it is often futile and this is where the art of simulation comes into play with an element of modulation of realism linked to the intended learning objectives. The atmosphere created by the educators; how the learners are made to engage and interact; how physical, technical, and contextual elements are simulated or represented; and what type of technology is used need to be appropriately adapted to contribute to the immersiveness of any SBE activity. Although it inevitably carries a negative connotation, some form of “deception” is more commonly used than one may think for the benefit of learners during SBE. High levels of realism are sometimes achieved by making learners believe something works or reacts as would be expected in real life, whereas it is achieved in a totally different manner. Learners do not need to know, see, or understand these “tricks of the trade”, shortcuts, or artistic or technological aspects, and this can be considered a form of benevolent deception. Similarly, information may be withheld to recreate a realistic situation and push learners to demonstrate specific learning outcomes, but it needs to be practised with caution and be justifiable. These forms of “positive” deception are part of most SBE activities and are used to help learners bridge the reality gap so they can suspend disbelief more easily, exercise critical thinking, and treat the simulation more realistically without damaging the trust they place in their educators. This article will discuss how aspects of SBE activities are often manipulated, modified, or hidden from learners to facilitate the learning experience and present a simulation fidelity model encompassing the environmental, patient, semantical, and phenomenal dimensions.

Research objectives: Tamerlane’s personality evokes various assessments from historians, statesmen, and politicians. Also, the differences in the assessment depend on citizenship or a specialist’s belonging to a particular ethnic group. In the case of Tamerlane, his personality is perceived negatively by Tatar historians since his activities served as one of the reasons behind the demise of the Golden Horde. As for researchers from Central Asia, they present him as a great commander and statesman. In this regard, it is very interesting to identify the conclusions of the theologians of the Middle Ages since they were closer chronologically to the historical period under study. Within the framework of this study, the works of theologians are analyzed for the presence of a fatwa declaring Tamerlane not to be a Muslim. As such, the aim of the study is to identify the statements of theologians of the Middle Ages about the personality of Tamerlane. Research materials: The source base of the research was the works of such theologians as al-Bazzazi, Ibn Arabshah, Ibn Qasir, Ibn Khaldun, ash-Shawkani, as-Sahawi, etc. Research results: As a result of our research, the statements of theologians about the personality of Tamerlane and fatwas have been revealed regarding those who deviate from the Islamic Sharia, but without specifying the takfir tied to his personality. Novelty of the research: Within the framework of this study, the fatwas of Muslim theologians regarding the personality of Tamerlane have been analyzed for the first time ever.

Young adults are increasingly rejecting religion in favor of various forms of disbelief, including atheism and agnosticism. Many religious leaders hope to bring these young adults back to belief. This study examined the experiences of 10 college students who self-described as becoming believers after a phase of disbelief. Using Q methodology, this group of students was found to come, or return, to a belief in God for one of three reasons: (1) looking for truth, (2), wanting life to mean more, or (3) suffering because of life crises. [ABSTRACT FROM AUTHOR]

Dinî referanslarla bazı Müslümanların küfrüne hükmetmeyi ifade eden tekfir söylemi, Hz. Peygamber sonrası dönemlerde yaşanan siyasî kargaşalarda ortaya çıkmış ve asırlar boyunca bir ötekileştirme, İslam dışına itme ve bazen de şiddete başvurma aracı olarak kullanılır hale gelmiştir. Sıffîn savaşında yaşanan hakem olayı sebebiyle Hz. Ali’nin ordusu içerisinden çıkan Hâricîlerin, temelsiz iddialarla başta Hz. Ali ve Muaviye olmak üzere birçok Müslümanı tekfir etmeleri ile başlayan bu süreç, konunun teolojik düzlemde tartışılmaya başlamasıyla farklı boyutlar kazanmıştır. Bu tartışmalar, iman ve küfür kavramlarının tanımlarının yapılmasına, iman ve küfür arasındaki sınırın belirlenmeye çalışılmasına ve özellikle büyük günah işleyenin îtikâdî durumunun münakaşa edilmesine neden olmuştur. Hâricîlerin tekfir söylemi karşısında konuya daha ılımlı yaklaşan Mürcie, daha kapsayıcı bir iman tanımı geliştirmeye çalışarak insanların iman durumu ile ilgili hükmü Allah’a havale etmeyi tercih etmiştir. İmanda söz ve amel birlikteliğini savunan Mu‘tezile, ameli imanın öz yapısına dâhil etmeye çalışmış ve büyük günah işleyenin durumu ile ilgili el-menzile beyne’l-menzileteyn söylemini geliştirmiştir. Ehl-i sünnet ulemasının büyük çoğunluğu ise, imanın kalbin tasdikinden ibaret olduğunu öne sürmüşler, ameli imanın öz yapısına dâhil etmemişler, büyük günah işleyen ya da bazı amelleri terk edenlerin tekfir edilmesine karşı çıkmışlardır. Zaman içerisinde İslam Mezhepleri arasında ortaya çıkan yoğun kelâmî münakaşalar, farklı mezhep mensuplarının birbirlerini tekfir etmeleri boyutuna ulaşmış ve tekfir sorunu herhangi bir fırkanın sorunu olmaktan çok bir zihniyet sorunu halini almıştır. Bu problem karşısında bir sağduyu oluşturmak ve insanların kolaylıkla birbirlerini tekfir etmelerine engel olmak amacıyla bazı âlimler ehl-i kıblenin tekfir edilemeyeceği prensibini öne sürmüşlerdir. Ancak bu prensibi kabul eden âlimlerden bir kısmı da dâhil birçok âlim çeşitli gerekçelerle tekfir söylemine başvurmaktan geri durmamıştır. Yaşadığı dönem itibariyle entelektüel görüşleriyle dikkat çeken Seyfüddîn Âmidî (öl. 631/1233), tekfir konusuna da kafa yormuş ve bu hususta özgün fikirler ortaya koymuştur. O, tekfir alanını minimize etmeye çalışmış, bazı âlimler tarafından tekfiri gerektiren durumlar olarak kabul edilen büyük günah işlenmesi, farzların terk edilmesi, icmâya muhalefet, Kur’an’ın mahlûk kabul edilmesi, rü’yetullahın inkâr edilmesi, Allah’ın sıfatlarının reddedilmesi ya da yanlış te’vil edilmesi, te’vil ile bazı sahâbîlerin ya da onların dışında bazı Müslümanların tekfir edilmesi gibi birçok konuyu yeniden gözden geçirmiş ve tekfire sebep olduğu düşünülen birçok meselenin tekfirle ilişkilendirilemeyeceğini dile getirmiştir. Başta Mu‘tezile ve Hâricîler olmak üzere tekfire başvuran fırkaların delillerini çürütmeye çalışmış ve bu hususta bazen kendi mensubu olduğu Eş‘arî geleneğe ters düşmüştür. Âmidî, Havâric, Mürcie, Mu‘tezile, Müşebbihe ve Şîa gibi fırkalara mensup kimselerin tekfir edilmesine karşı çıkmış ve bu fırkaların tekfire konu olan çeşitli görüşlerini ele alarak bu görüşlerin tekfiri gerektirmeyeceğini aklî ve naklî deliller ve karşı tezlerle açıklamaya çalışmıştır. Âmidî, kendisinden önce birçok âlimin yaptığı gibi yetmiş üç fırka hadisini temel alarak mezheplerin îtikâdî durumunu ele almış ve Fırka-i Nâciye dışında kalan her grubun tekfir edilemeyeceğini; bu fırkalardan Allah’tan başka bir ilahın varlığını ya da ulûhiyetin insanlara hulûl ettiğini kabul etmek, nübüvveti inkâr ya da kötülemek, vâcibi ıskât etmek, Hz. Peygamber’in getirdiklerini inkâr etmek ve peygamberlere küfretmek gibi durumlara düşenlerin tekfir edilmesi gerektiği tezini savunmuştur. Bu çalışmada Seyfüddîn Âmidî’nin iman ve küfrün tanımı ve mahiyeti, iman ile küfrün sınırı hakkındaki görüşleri ele alınacak ve tekfir edilen bazı îtikâdî İslam mezheplerinin durumuyla ilgili düşünceleri incelenecektir.

There is a chapter in al-Kafi entitled “along with faith no evil deed will harm, and along with disbelief no good deed will benefit”. It includes six hadiths that imply that evil deeds will cause no harm to the faithful, and good deeds will not benefit the disbelievers. The Quranic verses confirm the latter point but contradict the former one. The authors of this essay intended to resolve this apparent contradiction by examining the text and the transmitters of the hadiths. Only two out of the six hadiths are directly related to the theme of the chapter, of which just one is reliable. On the surface, the hadiths appear to be in contradiction to the Quran, Sunnah and the intellect, which may lead the community of the faithful to corruption. The belief that «along with faith no evil deed will harm» belong to the Morjiite sect which was damned by the Prophet (S) and by his household (A). Perhaps this sect attributed the idea to the Imams (A) in order to authorize their school of thought. [ABSTRACT FROM AUTHOR]

Copyright of Zarqa Journal for Research & Studies in Humanities is the property of Zarqa Journal for Research & Studies in Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Dunning–Kruger effect focuses our attention on the notion of invisibility of ignorance, i.e., the ignorance of ignorance. Such a phenomenon is not only important for everyday life, but also, above all, for some philosophical disciplines, such as epistemology of sciences. When someone tries to understand formally the phenomenon of ignorance of ignorance, they usually end up with a nested epistemic operator highly resistant to proper regimentation. In this paper, we argue that to understand adequately the ignorance of ignorance phenomenon we have to understand satisfactorily the concept of disbelief and, as we call it, the concept of "radical ignorance". We propose also prerequisites that a notion of radical ignorance useful for the philosophy of science ought to fulfill, and we sketch a possible formalization of this notion. Finally, we propose some comments on the problem of propagation of ignorance proposed by Fine (Synthese, 2007. https://doi.org/10.1007/s11229-017-1406-z). [ABSTRACT FROM AUTHOR]

While epistemologists routinely employ disbelief talk, it is not clear that they really mean it, given that they often equate disbelieving p with believing ¬p. I argue that this is a mistake—disbelief is a doxastic attitude of rejection and is distinct from belief (and withholding). I first clarify this claim and its opposition, then show that we must distinguish disbelieving p from believing ¬p in order to account for the fact that we continue to hold doxastic attitudes toward propositions that we reject. After defending this argument against some possible objections, I examine several cases that reveal disbelieving p to be not only non-identical to believing ¬p, but independent of that attitude as well. Finally, I sketch some immediate and potential consequences of recognizing disbelief as a distinct doxastic attitude, particularly for work on epistemic rationality. [ABSTRACT FROM AUTHOR]

Amir Arsalān-e-Nāmdār fiction is one of the luckiest romances in popular style. Apparently, it is created by Mirza Mohammad Ali Naqib al-mamālek, the court storyteller or naqqāl bāashi of Naser al-din Shāh and written down by Fakhar al-dowleh, a daughter of Shāh. Mohammad Jafar Mahjub, the editor of the standard edition of Amir Arsalān, confirmed. Since popular literature can be considered as a window to reflect the social life of people, the messages from this type of literature are usually in accordance with the historical, cultural and ideological facts about people of the their territory and time. In this study, the author has focused on the historical, cultural and ideological background of popular literature. She illustrates the relation between the historical reports given from Amir Arsalān ibn Davood Saljouqi, Malekshāh Saljouqi’s life and the underlying subjective motives of Amir Arsalān-e-Nāmdār. Considering the most important component in historical literature and the story of Amir Arsalān, this study concludes that the historical story of Arsalān ibn Davood Saljouqi and Malekshāh has been transferred to a romance story through time while the story has been narrated, written or unwritten, before it has eventually been written in Nāseri era.

This paper is an enquiry into some commonalities between fiction and atheism. It suggests that 'disbelief' may be a state of mind shared by both and asks how a meaningful semantics might be derived from the mental stance of disbelief. Albert Camus' The Plague, published in 1947 post the trauma of two successive world wars, is a key 'existentialist' text that focuses on this dilemma. Not only is this work of fiction especially relevant to our current times of natural, political, economic and psychological distress gone 'viral', it is also one in which a blunt question is posed to the atheist hero of the novel, Doctor Rieux, in Oran, a small French Algerian town fighting a terrible pandemic: 'Do you believe in God, doctor?'. Rieux's answer is telling: 'No, but what does that really mean? I'm fumbling in the dark, struggling to make something out.' It is this human 'struggle' to discern the contours of the invisible 'in the dark' that could animate the thought worlds of fiction as well as of atheism. The paper seeks to draw out some of these putative similarities through the lens of 'ordinary language philosophy' and J.L, Austin and John Searle's classification of basic speech-acts. It also considers the evolutionary, affective and cross-cultural appeal of the parallel narratives of science and religion. Oran's most remarkable aspect, Camus insists, is its 'ordinariness'; yet, it is here that the 'extraordinariness' of the plague strikes. Quotidian local circumstances thus paradoxically set in motion the sorts of 'universal' inquiries into 'what it means to be human' that, my paper argues, alike motivate the fiction of atheism and the atheism of fiction. [ABSTRACT FROM AUTHOR]

This paper examines the thought of Sayf al-Dın al-Amidî (d. 631/1233) regarding takfir (declaring another a non-believer), a practice which would become popularized in the generation after the death of the Prophet Muhammad by a sect known as the Kharajites. The Kharajites were a religio-political sect that would use takfîr as a kalâmic tool of excommunication, as well as a justification for violence against other Muslims. The group originates in the first century of hijrah following their excommunication of the Caliph 'Alî for mediating with his political challenger Mu'âwiya. In the centuries following the emergence of this sect, scholars of kalâm such as al-Amidî would begin to discuss and debate takfîr in the context of the greater Muslim community. In contrast to the Kharajites, a number of other sects al-Amidî would recognize as deviant would hold contrasting beliefs, including the Murji'ites who vehemently opposed the excommunication of anyone so long as they outwardly maintained belief in God and His prophet. While some of these scholarly debates over takfîr would become so heated as to result in excommunication between kalâmic schools, it would later be accepted that excessive takfîr was not necessarily a characteristic of any single Sunni sect, but rather a mentality that could manifest in any given kalâmic school. Many of these scholars would adopt a kalâmic formula designed to prevent excessive takfîr, the principle that the "those belonging to the qibla" (ahl al-qibla) ought not be excommunicated. In his formulation, Al-Amidî addresses a number of issues debated as potential reasons for takfîr, including the committing of major sins (murder, adultery, theft, etc.), abandonment of central Islamic obligations, opposing scholarly consensus, belief in the createdness of the Qur'ân, denying the beatific vision (ru'yâ), misinterpreting the divine attributes (şifât), and the excommunication of prophetic companions or other Muslims. This principle, as shown in this study, would be considered flexible by many of these scholars, who were willing to excommunicate followers of heretical movements. Al-Amidî, a prominent scholar living in the context of these debates surrounding excommunication, spent considerable energy on the question of takfîr and proposed a number of original insights. In attempting to minimize the application of takfîr, al-Amidî analyzed many of the specific issues discussed by previous scholars on the issue, arguing that many acts previously considered excommunicable in fact did not constitute disbelief. These groups include such sects as the Kharajites, Murji'ites, Mu'tazilites, Shi'ites and anthropomorphists, whom al-Amidî argues must not be excommunicated from the fold of Islam, drawing from both logical ('aqlî) and scriptural (naqlî) arguments. One of the central scriptural sources al-Amidî deploys is an oft-quoted prophetic tradition concerning the prediction of the Muslim nation splitting into 73 sects, only one of which will be saved from the hellfire - implying that these groups should still be recognized as Muslims. Conversely, questions regarding which al-Amidî would affirm the obligation for takfîr include denying prophecy, any aspect of divine revelation, belief in the divinity of objects or beings, denial of God and divine miracles, and insulting God, the prophets, or any aspect of the religion. This study further analyzes Al-Amidî's definitions of îmân (belief) and kufr (disbelief), the relationship between them, and his views on specific heretical sects as debated in the Sunni tradition. [ABSTRACT FROM AUTHOR]

This article explores the duties of the preacher according to Jean Gerson: the duties of teaching and strengthening the faith can be used to point out the discursive forms deployed against heterodoxy (heresy, schism, blasphemy, etc.) in Gerson’s preaching. The preacher must then prevent the birth of bad ideas in the faithful’s mind through polemic. Gerson thus limits the scope of polemic by fighting his adversaries in an abstract and allegorical way, and by subordinating any dispute to the authority of faith.

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The discussion of belief formation and of the relation between action and belief is amply considered in the literature on skepticism. Situations in which we change our beliefs, or simply adopt a posture of disbelief have not been adequately considered, although relevant for the analysis of belief. In what circumstances do we change our beliefs or adopt a posture of disbelief? I propose to discuss two cases which might clarify us regarding these questions: Saint Augustine and Martin Luther. [ABSTRACT FROM AUTHOR]

The article is devoted to the phenomena of secularization in contemporary European and Ukrainian culture. The author considers about a notion “modern world” and its valuable content. Such criteria of secularization as public institutions, relevant practice and public space are recognized in the article. The author provides the evidence in favor of modern world secularity on faith problems in society. The author states that condition of spiritual experience and spiritual search can confirm or deny secularity of the modern world. The “place of fulness” location on which “the person is oriented morally or spiritually” as a criterion of faith and disbelief is determined in the article. It is concluded that postmodern period is the time of “multiple modernities” which does not deny religion but creates new conditions of faith.

Nuh Ha Mim Keller, a contemporary Muslim theologian, argues against the compatibility of evolution and Islam. In this article we intend to critically evaluate his position in which he advances three separate arguments. First, he criticizes the science of evolution. Second, he demonstrates the metaphysical problems with naturalism and the role of chance in the enterprise of evolution. Third, he contends that evolution and the creationist narrative in Islamic scripture is irresolvable. Given these points, Keller concludes that believing in human evolution takes one outside the fold of Islam (kufr). After reviewing each of these points we argue that his claims are unwarranted because of other possibilities which Keller may have not considered. In effect, we argue that believing in evolution doesn't necessarily or definitively entail kufr. [ABSTRACT FROM AUTHOR]

Problem statement: The history of cinema exhibits numerous examples of filmmakers striving to critique and transform their societies by making films in a variety of genres in an attempt to realize their personal vision of utopia. Most proved, however, to be precarious and inconsistent on this quest, thereby turning their utopia into a dystopia and depicting it as such. Iranian cinema, too, has trodden this path and produced similar works. Imagination, illusionism, fatalism, disbelief, and Irreligion are the main constituents of dystopias and Iran's globally renowned cinema has long been a showcase for subjects fundamentally shaped by these elements. Research objective: This study examines the notion of idealism in Iranian cinema, with the applied objective of analyzing and explicating the manner and the processes in which Iranian filmmakers diverged from the path leading to their - and their audience's - aspired utopia and only created an unwanted dystopia through various historical periods. Research method: The study was conducted using a qualitative research method with a historical-analytic approach. The data were collected through library resources, watching films, a historical comparison of Iranian cinema, and interviews. Conclusion: The results indicate that, through all the historical periods since its inception, Iranian cinema has always tended toward dystopias. [ABSTRACT FROM AUTHOR]

Since September 11 attacks on World Trade Center, the word "postsecularism" became a kind of key to explain the existing tension between the secular and "indifferent toward religion" Western world, and the growing religious fundamentalism. However, the existence of conflict between secular and religious worldviews and the attempts to overcome it are not new. The aim of my paper is to present a few examples of successful endeavors of worldviews exchanges between believers and nonbelievers. But, first, a definition of postsecularism will be suggested together with some critical reflection on the concept of religion. I will also discuss some inspiring ideas and theories of postsecularism from the last decade. I would like to suggest a comprehension of postsecularism as a kind of pluralism. [ABSTRACT FROM AUTHOR]

In the late 1970s and '80s, a new generation of Chinese poets emerged with a powerful critique of the state's aggressive political reforms. After the 1976 Tiananmen Square incident, the Bejing poet Zaho Zhenkai (known as Bei Dao) wrote a startling poem titled "The Answer" about his refusal to believe in the unquestioned ultimacy of China's worldview. Bei Dao's unique style of poetry helped readers make new associations that were otherwise inaccessible to them. This article examines Bei Dao's use of metaphor in "The Answer" through the lens of the aesthetic philosopher Lambert Zuidervaart and suggests that the poet's use of self-controverting metaphors makes an absent reality graspable and present. The article then considers the role of public theology as it listens to the witness of the poet's bewildering evocation of accessing "the real" through disbelief. In consideration of Herman Bavinck's essay On Contemporary Ethics , this article suggests that theologians (and religious practitioners) should resist the temptation to control the artist's expression even when it limps with narcissism and moral deficiency. Instead, the theologian (and the church) should fight alongside the artist in helping them to share their staggering vision or, in Bei Dao's case, the transcendent power of resiliency sustained by the shadows of the dead. This article aims to generate a fruitful dialogue between Bei Dao and the Reformed theological tradition that underscores the uncanny importance of disbelief as an alternative strategy for cultural transformation and faithful proclamation. [ABSTRACT FROM AUTHOR]

The article reflects on a 2006 keynote about sex and religion discussing a topic the author has addressed as a central issue. Although the author has been involved in what has been known as the field of women and religion for decades, theory that is now emerging under the rubric of what is at times called 'critical religion', has led her to a different approach to the topic. The article reflects on the past and moves forward to introduce this trajectory of theory. The hope is to convince the reader that thinking critically about sex and religion together is a new and necessary adventure. [ABSTRACT FROM AUTHOR]

Is faith that p compatible with disbelief that p? I argue that it is. After surveying some recent literature on the compatibility of propositional (so-called faith-that) and non-propositional (faith-in) forms of faith with the lack of belief, I take the next step and offer several arguments for the thesis that both these forms of faith are also compatible, in certain cases, with outright disbelief. This is contrary to the views of some significant recent commentators on propositional faith, including Robert Audi and Daniel Howard-Snyder. The primary argument revolves around the possibility of maintaining a single faith through drastic changes in cognitive attitude. I argue that once we allow that propositional faith is compatible with weaker cognitive attitudes than belief, such as acceptance or assent, there is prima facie reason to consider propositional faith as sometimes compatible with disbelief. I then consider objections and offer some final reflections on the significance of the thesis. [ABSTRACT FROM AUTHOR]

Religious disbelief has been increasing in the United States. Many studies have examined this phenomenon. This study examined the factors surrounding the transition to disbelief within a sample of 25 adults in the United States based on a conversion model proposed by Lewis Rambo. Using Q-sorting methodology, it was found that the experiences of these individuals, as viewed by the individuals themselves, fell into five groups. These groups reflected subjective beliefs about their experiences with the following different emphases on the processes and results of their deconversions: a new identity, a change in lifestyle and social groups, being in despair and wanting life to mean more, media questing, and mentored change. These results suggest that the experience of becoming a disbeliever is viewed by those having experienced it in various ways, though each of the five viewpoints reflect aspects of Rambo's model. [ABSTRACT FROM AUTHOR]

Copyright of Studia Oecumenica is the property of Editorial Office of the Faculty of Theology at the University of Opole and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An essential feature of contemporary British poetry is the dramatic conflict between the multiple facets of self-divided identity. Among others, obsession with inner alterity and outer identity translates into minute investigation of the relationship with Divinity, displayed in a wide range of attitudes, from unconditioned obedience and fidelity to chronic disappointment and bold disbelief. Following the tradition of Stevie Smith’s distrust in the supreme authority, poets like Elizabeth Bartlett, Veronica ForrestThomson and Sophie Hannah contemplate the purpose of praying and the utility of metaphysical relationships in acid commentaries. Taking the liberty of embracing agnosticism, they reject the illusion of living on a promise, dispelling the grounds of expectation for future achievements in another realm than the Earth. Their outbursts of profaneness, closely bordering on blasphemy, are counterbalanced by Helen Ivory, Kathleen Raine, Imtiaz Dharker and Myra Schneider in meditations introducing God’s uncomfortable response to the decay of religion in the modern world of reversed values. Although faith is impossible for the present-day secular man in an environment stripped of spiritual meaning, there is still a deeply human desire to believe in something beyond any possible comprehension since human imagination needs support from inexplicable external resorts.

Salutation by expressing Salam and also cursing are manifestations of God's Mercy, firmly related to tawalla (association with the infallibles) and tabarra (dissociation from the enemies of Islam). This issue has always suffered from extremes; it is necessary, therefore to obtain a correct understanding of it. The Holy Quran has attended to both issues, never neglecting one due to another. According to the teachings of the Quran, Allah (SWT) is Himself Salam (source of peace) never offending His servants; But His servants some have receded from His mercy, embracing His curse, while others have been subject to a special divine salute. In this article, the causes bringing about curse or salutation have been studied in the Holy Quran. These factors can be divided into two groups: cognitive and behavioral .Faith is the most important cognitive factor contributing to Divine peace; contrarily disbelief, heresy, and hypocrisy lead to God’s cursing. In terms of behavior, righteousness and piety, following guidance and having patience can be considered as the most important factors underlying Divine peace. While concealing the signs of God, acting unjustly, breaking covenant, corrupting, misleading others, killing, lying, slander and abusing the Prophet are considered as behaviors that will drive away humans from God's mercy, leading them to His cursing.