توحید اخلاقی

توحید اخلاقی (انگلیسی: Ethical monotheism) شکلی از توحید انحصاری یا یکتاپرستی است که در آن خدا، تنها یک خداست و همچنین منبع معیارهای اخلاقی است و اعتقاد بر این است که بشریت را از طریق اصول اخلاقی یا فلسفه اخلاق هدایت می‌کند.^[۱]

تعریف[ویرایش]

توحید اخلاقی از یهودیت سرچشمه گرفت.^[۱]^[۲]^[۳]^[۴] ادیان مختلف توحیدی دیگر مانند مزدیسنا، مسیحیت، بهائیت، آیین سیک و اسلام. همه این ادیان توحیدی شامل اعتقاد به یکی خدا به عنوان مرجع نهایی و الهه آفرینش است.^[۵] در مسیحیت، خدا در مسیحیت به عنوان تثلیث یا بر اساس سه‌گانه‌ناباوری پرستش می‌شود.^[۶] در ادیان توحیدی، خدایان دیگر را به گونه‌های مختلف خدای دروغین یا دمون می‌دانند و اعتقاد بر این است که خدا با هیچ خدای دیگری قابل مقایسه نیست. خدایی که آنها به ترتیب آن را تنها خدای واقعی می‌دانند.^[۷]^[۸]^[۹]

جستارهای وابسته[ویرایش]

منابع[ویرایش]

↑ ^۱٫۰ ^۱٫۱ "Jewish Concepts: God". Jewish Virtual Library. American–Israeli Cooperative Enterprise (AICE). 2021 [2014]. Archived from the original on 12 April 2017. Retrieved 23 October 2021.
↑ Weber Bederman, Diane (19 May 2014). "The True Meaning of Ethical Monotheism". هاف‌پست. Retrieved 29 November 2020.
↑ "CORE ETHICAL TEACHINGS OF JUDAISM". ijs.org.au. Ian Lacey and Josie Lacey. Archived from the original on 26 December 2014. Retrieved 25 December 2014.
↑ "Modern Jewish Views of God". My Jewish Learning. 2019. Retrieved 13 February 2021. فلسفه قرن نوزدهم فلسفه یهودی presented modified conceptions of God that attempted to reconcile modern philosophical trends with Jewish tradition. These figures tended to stress human liberty and the ethical aspects of God. Solomon Formstecher (1808-1889) conceived of God as the spirit of the world, a concept derived from گئورگ ویلهلم فریدریش هگل. God is completely free, and as freedom is a precondition for moral activity, God is the perfect ethical being. Leo Baeck (1873-1956) presented Judaism as, essentially, ethical monotheism, suggesting that the belief in one God–Judaism’s fundamental innovation–is equivalent to the belief in a single source of moral law.
هرمان کوهن (1842-1918) was also, originally, concerned with the ethical implications of God. In his early rationalistic thought, he presented God as the “idea” that guarantees morality. Cohen’s later work, however, was more traditional from a Jewish point of view, and he became more concerned with the reality of God and less concerned with the “idea” of God. Cohen’s students, فرانتس رزنتسوایگ (1886-1919) and مارتین بوبر (1878-1965), eschewed Cohen’s reliance on reason and rooted their philosophies in the experiential.
↑ Nikiprowetzky, V. (Spring 1975). "Ethical Monotheism". دایدالوس (مجله). انتشارات ام‌آی‌تی for the فرهنگستان هنر و علوم آمریکا. 104 (2): 69–89. ISSN 1548-6192. JSTOR 20024331. OCLC 1565785.
↑ Bremer, Thomas S. (2015). "Transcendentalism". Formed From This Soil: An Introduction to the Diverse History of Religion in America. چیچستر: وایلی-بلک‌ول. p. 235. ISBN 978-1-4051-8927-9. LCCN 2014030507. S2CID 127980793. یونیتارینیسم، which developed in the eighteenth and early nineteenth centuries, included a critique of the تاریخ الهیات مسیحی of the تثلیث، which regarded خدا در مسیحیت as three distinct but unified beings – transcendent خدای پدر، human Savior God (i.e. , خدای پسر), and immanent Spiritual God (i.e. , the روح‌القدس در مسیحیت). Unitarians viewed this understanding of God as a later theological corruption, and they embraced a view of God as a singular, unified entity; in most Unitarian theological interpretations, عیسی retains highest respect as a spiritual and moral teacher of unparalleled insight and sensitivity, but مسیح‌شناسی، or at least his divine nature is not on the same level as the singular and unique الهه آفرینش.
↑ Angelini, Anna (2021). "Les dieux des autres: entre "démons" et idoles". L'imaginaire du démoniaque dans la Septante: Une analyse comparée de la notion de "démon" dans la Septante et dans la Bible Hébraïque. Supplements to the Journal for the Study of Judaism (به فرانسوی). Vol. 197. لیدن and بوستون: انتشارات بریل. pp. 184–224. doi:10.1163/9789004468474_008. ISBN 978-90-04-46847-4.
↑ Kohler, Kaufmann; Blau, Ludwig (1906). "Idol-Worship". دانشنامه یهودی. Kopelman Foundation. Archived from the original on 4 May 2013. Retrieved 18 April 2021.
↑ Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J., eds. (1971). "Idol, Idolatry". دانشنامه اسلام. Vol. 3. لیدن: انتشارات بریل. doi:10.1163/1573-3912_islam_DUM_1900. ISBN 978-90-04-16121-4.

مشارکت‌کنندگان ویکی‌پدیا. «Ethical monotheism». در دانشنامهٔ ویکی‌پدیای انگلیسی، بازبینی‌شده در ۶ نوامبر ۲۰۲۳.

[JVL-1] ۱٫۰ ^۱٫۱ "Jewish Concepts: God". Jewish Virtual Library. American–Israeli Cooperative Enterprise (AICE). 2021 [2014]. Archived from the original on 12 April 2017. Retrieved 23 October 2021.

[HuffingtonPost-2] Weber Bederman, Diane (19 May 2014). "The True Meaning of Ethical Monotheism". هاف‌پست. Retrieved 29 November 2020.

[IJS-3] "CORE ETHICAL TEACHINGS OF JUDAISM". ijs.org.au. Ian Lacey and Josie Lacey. Archived from the original on 26 December 2014. Retrieved 25 December 2014.

[4] "Modern Jewish Views of God". My Jewish Learning. 2019. Retrieved 13 February 2021. فلسفه قرن نوزدهم فلسفه یهودی presented modified conceptions of God that attempted to reconcile modern philosophical trends with Jewish tradition. These figures tended to stress human liberty and the ethical aspects of God. Solomon Formstecher (1808-1889) conceived of God as the spirit of the world, a concept derived from گئورگ ویلهلم فریدریش هگل. God is completely free, and as freedom is a precondition for moral activity, God is the perfect ethical being. Leo Baeck (1873-1956) presented Judaism as, essentially, ethical monotheism, suggesting that the belief in one God–Judaism’s fundamental innovation–is equivalent to the belief in a single source of moral law.
هرمان کوهن (1842-1918) was also, originally, concerned with the ethical implications of God. In his early rationalistic thought, he presented God as the “idea” that guarantees morality. Cohen’s later work, however, was more traditional from a Jewish point of view, and he became more concerned with the reality of God and less concerned with the “idea” of God. Cohen’s students, فرانتس رزنتسوایگ (1886-1919) and مارتین بوبر (1878-1965), eschewed Cohen’s reliance on reason and rooted their philosophies in the experiential.

[Daedalus_1975-5] Nikiprowetzky, V. (Spring 1975). "Ethical Monotheism". دایدالوس (مجله). انتشارات ام‌آی‌تی for the فرهنگستان هنر و علوم آمریکا. 104 (2): 69–89. ISSN 1548-6192. JSTOR 20024331. OCLC 1565785.

[Bremer_2015-6] Bremer, Thomas S. (2015). "Transcendentalism". Formed From This Soil: An Introduction to the Diverse History of Religion in America. چیچستر: وایلی-بلک‌ول. p. 235. ISBN 978-1-4051-8927-9. LCCN 2014030507. S2CID 127980793. یونیتارینیسم، which developed in the eighteenth and early nineteenth centuries, included a critique of the تاریخ الهیات مسیحی of the تثلیث، which regarded خدا در مسیحیت as three distinct but unified beings – transcendent خدای پدر، human Savior God (i.e. , خدای پسر), and immanent Spiritual God (i.e. , the روح‌القدس در مسیحیت). Unitarians viewed this understanding of God as a later theological corruption, and they embraced a view of God as a singular, unified entity; in most Unitarian theological interpretations, عیسی retains highest respect as a spiritual and moral teacher of unparalleled insight and sensitivity, but مسیح‌شناسی، or at least his divine nature is not on the same level as the singular and unique الهه آفرینش.

[Angelini_2021-7] Angelini, Anna (2021). "Les dieux des autres: entre "démons" et idoles". L'imaginaire du démoniaque dans la Septante: Une analyse comparée de la notion de "démon" dans la Septante et dans la Bible Hébraïque. Supplements to the Journal for the Study of Judaism (به فرانسوی). Vol. 197. لیدن and بوستون: انتشارات بریل. pp. 184–224. doi:10.1163/9789004468474_008. ISBN 978-90-04-46847-4.

[JE-8] Kohler, Kaufmann; Blau, Ludwig (1906). "Idol-Worship". دانشنامه یهودی. Kopelman Foundation. Archived from the original on 4 May 2013. Retrieved 18 April 2021.

[EI-9] Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J., eds. (1971). "Idol, Idolatry". دانشنامه اسلام. Vol. 3. لیدن: انتشارات بریل. doi:10.1163/1573-3912_islam_DUM_1900. ISBN 978-90-04-16121-4.

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