Sarah Baghdadi,
Volume 3, Issue 2 (10-2022)
Abstract
This paper is aimed to explain the moral behavior toward the problem of suffering. The main question is what the morally correct behavior is as to the problem of suffering and what its essential concomitants are. Philosophers and theologians have endeavored to justify the existence of suffering in the world sometimes relying on purely intellectual efforts and sometimes by paying attention to propositions and reports of the scriptures and combining reason and narration. In this regard, they established theodicies and defenses that are meant for suffering. From this paper’s point of view, we must distinguish between two subjects: (i) the suffering; and (ii) the suffering person; and the concept of morally correct behavior on suffering is formed in line with this distinction. Do intellectual preoccupations such as theodicy and defense have something to do with the morally correct behavior toward suffering? Based on general two titles the answer is presented: theoretical foundations and management of the suffering situation, which respectively include the analysis and definition of concepts such as suffering, theodicy and defense, epistemological perspectives, and the like; and the essence of morally correct behavior on the problem of suffering. Indeed, subjects that will be discussed in the section on theoretical foundations will clarify the role of ethics in the problem of suffering in an analytical way and, leads us to the conclusion that theodicy, by its very nature, has nothing to do with morally correct behavior towards the problem of suffering and doesn’t care about it.
Amir Abbas Soulikhani, Hedayat Alavitabar,
Volume 4, Issue 2 (12-2023)
Abstract
Kierkegaard’s aim was to understand Christianity and act according to it. To reach this aim, he first rejects official Christianity and then explains his version of Christianity, that is, the genuine one. Official Christianity has shown itself in the form of academic Christianity and ecclesiastical one. The academic Christianity, whose leading figure is Hegel, on the one hand tries to prove the Christian doctrines with rational arguments and make Christianity reasonable, and on the other hand seeks to justify Christianity with the help of historical evidences. The ecclesiastical Christianity, on the one hand, has a collectivist approach towards Christianity and therefore sacrifices the Christian individual, and on the other hand, transforms Christianity into a social institution and by reducing it to some rites and rituals tries to simplify Christianity. But genuine Christianity walks in an absolutely different way. It rejects reason, collectivism and simplification and puts emphasize on faith, individuality, suffering and passion.
