News from the island
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- Times: Influence in Syria now for Russia, Turkey and Iran
"The problem of political freedom can be seen as problematic in reconciling the value of liberty with the constraints that seem to be a fundamental aspect of a political society," says Oxford Dictionary of Philosophy, Freedom. "An intuitive approach that assigns that task is to compromise: There is a limited view, so the problem lies in the place of delineation of the boundary: a famous vision that has been left to the basic human rights - sometimes called natural rights - and suggests that they constitute the freedoms that must be preserved in any society. Speech and freedom of assembly, the right to contract or the king And the control of one's body, and then the right to his own work products, but any list of such rights likely to be controversial and difficult to find an objective way to determine the identity of the people's basic rights. "
The term "sociology" of Dr. Mohamed Atef Ghaith says in freedom that the general use of this term refers to freedom from the restrictions imposed by a certain person on another person. It is mentioned that the history of this term involves many definitions, some of which correspond to the former meaning of freedom. , While others tend to say that freedom actually depends on the existence of the necessary conditions or opportunities that allow the development and growth of one's abilities.
Hobbes and John Stuart Mill are among those who have come up with the concept of freedom in its common sense. In Hobbes' view, free man can do what he wants with his own will, and some argue that freedom refers to a specific way of life. To do acts that conform to moral law or logic. Carlyle went on to say that a truly free man is the one who can discover and walk the right path. The term "freedom" in the works of Green and Hegel is a major aspect of political philosophy. Moral freedom - as Green says - is the determination of will by the mind .... Hegel, however, links freedom with the state. The state is the moral entity, Freedom is achieved as long as the individual finds himself through the service of the state.
| " There is a space in which man moves so that he can choose between different alternatives, for example he chooses to transcend the inevitable natural program and to act that may seem impractical and physically unhelpful, such as defending his dignity or rejecting injustice " |
Ali Ezzat Begović points out that freedom is another human trait that undermines the theory of physical biological evolution, the ability of man to choose, that is, the cause of freedom (and here the effect of "it" appears on him.) Abdelwahab al-Messiri acknowledges that Bejović The thesis of freedom and applied it in a way that may not have occurred to the German philosopher, in the world of nature - material objects exist objectively, subject to strict objective laws.
The earth revolves around the sun whether we know it or not, whether we like it or not. There is a material imperative that controls the world of objective truths, which can not be described as good or bad. In this world we do not do what we want to do, but what we have to do. There is a side in us subject to material imperatives, but man lives not only in the world of matter, there is an inner world of freedom, which expresses itself in intentions, will, desire and desire.
Outside the physical framework, there is a space in which a person moves so that he can choose between different alternatives. For example, he chooses to transcend the inevitable natural program and act that may seem impractical and physically unhelpful, such as defending his dignity or rejecting injustice. The human being who proceeds from the materialistic vision is undoubtedly capable of choice, freedom, giving and giving, but in so doing he has walked in a manner that contradicts his alleged materialism. If he sacrificed himself for the sake of his son al-Qa'id, for example, he can not subjugate this act to the physical model, and we have to congratulate this material on his nobility and greatness that exceeded his physical perspective! For when he chose to defend and bear his Son, he expressed something great within him that transcended his material material system.
The cause of creation (as Izzat Bejović emphasizes) is, in fact, the cause of human freedom. If we accept the idea that man has no freedom, and that all his actions are predetermined by either material forces within or outside him, divinity is not necessary in this case to interpret and understand the universe. But if we accept the freedom and responsibility of man for his actions, then we acknowledge the existence of God either implicitly or explicitly. Only God can create a free creature, freedom can exist only through creation. Freedom is neither a result nor a product of evolution. Freedom and production are opposing ideas. God does not produce or praise .. God creates!
In his introduction, Abdul Wahab al-Messiri points out that man "may succeed (sooner or later, during this century or a million years of connected civilization) in constructing a counterfeit image of himself, a type of robot or a monster, something close to his maker. The human being will have no freedom, will only be able to move within the framework of what is programmed, and here is the greatness of the divine creation, which can not be repeated or compared to anything that happened before or will happen remotely in the universe.
The sense of man in eternity makes him try to look beyond the tombs and search the strained way out of this world where man has become strange
In a moment of eternity, a free creature began to exist, while it could not be transformed by evolution (without that touch of God) into man. Evolution, without that touch, would probably have resulted in a more sophisticated animal, an ideal animal, or a human body and intelligence, but without a heart or a living life. Intelligence free from the prick of conscience and morality, and perhaps more efficient .. but more severe at the same time. "
"The idea of divine creation is connected to the idea of the human self ... In fact, everything can be discovered in nature except for the human or personal self. Only one human being can witness the existence of the world of spirits and freedom, without the self, it is impossible to witness the supernatural world, because everything else (next to the human being) is the existence of a virtual manifestation. Our identity and the reality of our lives and our existence ... and access to the great truth, the only secret Great, this truth means everything and nothing: everything for the soul, nothing for the rest of the world. "
"And the same thing about the idea of immortality and resurrection: the sense of human immortality is his attempt to look beyond the graves and the search for a stressful way out of this world in which the human being is strange In the absence of human sense of immortality, the self associated with the infinite is also absent, .