جبرگرایی الهی

جبرگرایی الهی یا جبرگرایی الهیاتی (به انگلیسی:Theological determinism) شکلی از جبرگرایی است که بر اساس آن تمام رویدادهایی که اتفاق می‌افتند از پیش تعیین شده و/یا مقدر هستند و توسط یک یا چند موجود الهی اتفاق میفتند یا اینکه با توجه به دانایی مطلق موجودات الهی، رخ دادن آنها ضرورت دارد. جبرگرایی الهی در تعدادی از ادیان از جمله جینیسم، یهودیت، مسیحیت و اسلام وجود دارد. همچنین توسط طرفداران پانتئیسم کلاسیک مانند رواقیون و باروخ اسپینوزا نیز حمایت می‌شود.

طبقه‌بندی جبرگرایی الهیاتی[ویرایش]

دو شکل از جبرگرایی الهیاتی وجود دارد که به عنوان جبرگرایی الهیاتی قوی و ضعیف (به انگلیسی:strong and weak theological determinism) شناخته می‌شوند.^[۱]

اولی، جبرگرایی الهیاتی قوی، مبتنی بر مفهوم الهه آفرینش که همه رویدادهای تاریخ را دیکته می‌کند است: «برای هر چیزی که اتفاق می‌افتد از پیش مقدر شده‌است تا یک الوهیت دارای دانایی مطلق و قادر مطلق پشت آن باشد».^[۲]
شکل دوم، جبر الهیاتی ضعیف، مبتنی بر مفهوم علم پیشین الهی است - «چون علم کل خداوند کامل است، آنچه خدا از آینده می‌داند ناگزیر اتفاق خواهد افتاد، در نتیجه، آینده از قبل ثابت و مشخص است».^[۳] این شکل توسط جینیسم تأیید شده و توسط فرقه کانجی جینیسم به شدت دفاع می‌شود که اعتقاد به آن را به عنوان شرط لازم و اولین قدم برای رهایی می‌طلبد. آنها اغلب برای حمایت از تز خود از انیشتین نقل قول می‌کنند: «رویدادها اتفاق نمی‌افتد. آنها از قبل وجود دارند و در ماشین زمان دیده می‌شوند.»^[۴] این شکل همچنین امکان تعدد خدایان را فراهم می‌کند، زیرا هیچ تناقضی در دستیابی به دانایی مطلق توسط موجودات متعدد وجود ندارد.

تفاوت‌های جزئی در طبقه‌بندی بالا وجود دارد. برخی ادعا می‌کنند که جبر الهیاتی مستلزم تعیین (قضا و قدر) همه رویدادها و نتایج تعیین شده توسط الوهیت است (یعنی نسخه ضعیف‌تر را به عنوان «جبرگرایی الهی» طبقه‌بندی نمی‌کنند، مگر اینکه اراده آزاد لیبترین به عنوان نتیجه انکار شود)، یا اینکه در نسخه ضعیف‌تر اینطور نیست و اصلاً «جبر الاهیاتی» را شامل نمی‌شود.^[۵] جبر الهیاتی را می‌توان به‌عنوان شکلی از جبر علّی نیز در نظر گرفت که در آن شرایط پیشینی، طبیعت یا اراده خداوند هستند.^[۶] با توجه به اختیار و طبقه‌بندی سازگارگرایی/ناسازگارگرایی الهیاتی در زیر، به معنایی ساده: «جبر الهیاتی این تز است که خداوند وجود دارد و نسبت به همه گزاره‌های واقعی، از جمله گزاره‌های مربوط به اعمال آینده ما، علم خطاناپذیر دارد»، این تعریف ساده و حداقلی برای دربرگرفتن همه اشکال جبرگرایی الهی آمده.^[۷]

اراده آزاد/اختیار و جبرگرایی الهیاتی[ویرایش]

طبقه‌بندی ساده شده مواضع فلسفی در مورد اختیار و جبرگرایی الهی.^[۸]

در نتیجه جبر الهیاتی و تفسیر فلسفی آن، برای اراده آزاد لیبرترینیسم متافیزیکی، دلالت‌ و پیامدهای مختلفی وجود دارد.

جستارهای وابسته[ویرایش]

منابع[ویرایش]

↑ Anne Lockyer Jordan; Anne Lockyer Jordan Neil Lockyer Edwin Tate; Neil Lockyer; Edwin Tate (25 June 2004). Philosophy of Religion for A Level OCR Edition. Nelson Thornes. p. 211. ISBN 978-0-7487-8078-5. Retrieved 22 December 2012.
↑ A. Pabl Iannone (2001). "determinism". Dictionary of World Philosophy. Taylor & Francis. p. 194. ISBN 978-0-415-17995-9. Retrieved 22 December 2012. theological determinism, or the doctrine of predestination: the view that everything which happens has been predestined to happen by an omniscient, omnipotent divinity. A weaker version holds that, though not predestined to happen, everything that happens has been eternally known by virtue of the divine foreknowledge of an omniscient divinity. If this divinity is also omnipotent, as in the case of the Judeo-Christian religions, this weaker version is hard to distinguish from the previous one because, though able to prevent what happens and knowing that it is going to happen, God lets it happen. To this, advocates of free will reply that God permits it to happen in order to make room for the free will of humans.
↑ Wentzel Van Huyssteen (2003). "theological determinism". Encyclopedia of science and religion. Vol. 1. Macmillan Reference. p. 217. ISBN 978-0-02-865705-9. Retrieved 22 December 2012. Theological determinism constitutes a fifth kind of determinism. There are two types of theological determinism, both compatible with scientific and metaphysical determinism. In the first, God determines everything that happens, either in one all-determining single act at the initial creation of the universe or through continuous divine interactions with the world. Either way, the consequence is that everything that happens becomes God's action, and determinism is closely linked to divine action and God's omnipotence. According to the second type of theological determinism, God has perfect knowledge of everything in the universe because God is omniscient. And, as some say, because God is outside of time, God has the capacity of knowing past, present, and future in one instance. This means that God knows what will happen in the future. And because God's omniscience is perfect, what God knows about the future will inevitably happen, which means, consequently, that the future is already fixed.
↑ "Reference to Predetermination" (PDF). p. 27. Archived from the original (PDF) on 20 August 2022. Retrieved 30 November 2022.
↑ Raymond J. VanArragon (21 October 2010). Key Terms in Philosophy of Religion. Continuum International Publishing Group. p. 21. ISBN 978-1-4411-3867-5. Retrieved 22 December 2012. Theological determinism, on the other hand, claims that all events are determined by God. On this view, God decrees that everything will go thus-and-so and ensures that everything goes that way, so that ultimately God is the cause of everything that happens and everything that happens is part of God's plan. We might think of God here as the all-powerful movie director who writes the script and causes everything to go in accord with it. We should note, as an aside, that there is some debate over what would be sufficient for theological determinism to be true. Some people claim that God's merely knowing what will happen determines that it will, while others believe that God must not only know but must also cause those events to occur in order for their occurrence to be determined.
↑ Eshleman, Andrew (2009). "Moral Responsibility". The Stanford Encyclopedia of Philosophy (Winter 2009 ed.).
↑ Vihvelin, Kadri (2011). "Arguments for Incompatibilism". The Stanford Encyclopedia of Philosophy (Spring 2011 ed.).
↑ Zagzebski, Linda (2011). "Foreknowledge and Free Will". The Stanford Encyclopedia of Philosophy (Fall 2011 ed.). See also McKenna, Michael (2009). "Compatibilism". The Stanford Encyclopedia of Philosophy (Winter 2009 ed.).

پیوند به بیرون[ویرایش]

Theological Determinism

[JordanTate20042-1] Anne Lockyer Jordan; Anne Lockyer Jordan Neil Lockyer Edwin Tate; Neil Lockyer; Edwin Tate (25 June 2004). Philosophy of Religion for A Level OCR Edition. Nelson Thornes. p. 211. ISBN 978-0-7487-8078-5. Retrieved 22 December 2012.

[Iannone20012-2] A. Pabl Iannone (2001). "determinism". Dictionary of World Philosophy. Taylor & Francis. p. 194. ISBN 978-0-415-17995-9. Retrieved 22 December 2012. theological determinism, or the doctrine of predestination: the view that everything which happens has been predestined to happen by an omniscient, omnipotent divinity. A weaker version holds that, though not predestined to happen, everything that happens has been eternally known by virtue of the divine foreknowledge of an omniscient divinity. If this divinity is also omnipotent, as in the case of the Judeo-Christian religions, this weaker version is hard to distinguish from the previous one because, though able to prevent what happens and knowing that it is going to happen, God lets it happen. To this, advocates of free will reply that God permits it to happen in order to make room for the free will of humans.

[Huyssteen20032-3] Wentzel Van Huyssteen (2003). "theological determinism". Encyclopedia of science and religion. Vol. 1. Macmillan Reference. p. 217. ISBN 978-0-02-865705-9. Retrieved 22 December 2012. Theological determinism constitutes a fifth kind of determinism. There are two types of theological determinism, both compatible with scientific and metaphysical determinism. In the first, God determines everything that happens, either in one all-determining single act at the initial creation of the universe or through continuous divine interactions with the world. Either way, the consequence is that everything that happens becomes God's action, and determinism is closely linked to divine action and God's omnipotence. According to the second type of theological determinism, God has perfect knowledge of everything in the universe because God is omniscient. And, as some say, because God is outside of time, God has the capacity of knowing past, present, and future in one instance. This means that God knows what will happen in the future. And because God's omniscience is perfect, what God knows about the future will inevitably happen, which means, consequently, that the future is already fixed.

[4] "Reference to Predetermination" (PDF). p. 27. Archived from the original (PDF) on 20 August 2022. Retrieved 30 November 2022.

[VanArragon20102-5] Raymond J. VanArragon (21 October 2010). Key Terms in Philosophy of Religion. Continuum International Publishing Group. p. 21. ISBN 978-1-4411-3867-5. Retrieved 22 December 2012. Theological determinism, on the other hand, claims that all events are determined by God. On this view, God decrees that everything will go thus-and-so and ensures that everything goes that way, so that ultimately God is the cause of everything that happens and everything that happens is part of God's plan. We might think of God here as the all-powerful movie director who writes the script and causes everything to go in accord with it. We should note, as an aside, that there is some debate over what would be sufficient for theological determinism to be true. Some people claim that God's merely knowing what will happen determines that it will, while others believe that God must not only know but must also cause those events to occur in order for their occurrence to be determined.

[stanfordmoralresponsibility-6] Eshleman, Andrew (2009). "Moral Responsibility". The Stanford Encyclopedia of Philosophy (Winter 2009 ed.).

[stanfordincompatibilismarguments-7] Vihvelin, Kadri (2011). "Arguments for Incompatibilism". The Stanford Encyclopedia of Philosophy (Spring 2011 ed.).

[stanfordforeknowledge-8] Zagzebski, Linda (2011). "Foreknowledge and Free Will". The Stanford Encyclopedia of Philosophy (Fall 2011 ed.). See also McKenna, Michael (2009). "Compatibilism". The Stanford Encyclopedia of Philosophy (Winter 2009 ed.).

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