فراطبیعی به مسائل یا پنداشتههای جادویی، دینی یا نیروهای ناشناختهای اطلاق میشود که در شرایط عادی دریافتنی نباشند و تنها از روی آثارشان تشخیصپذیر باشند. فراهنجار یا فراسرشت یا ماوراءالطبیعی واژههای دیگری است که گاه برای رساندن این معنی به کار میروند.
متافیزیک یا مابعدالطبیعه (به انگلیسی: Metaphysics)، با «فراطبیعی» (ماوراءالطبیعه) تفاوت دارد. اما در بسیاری موارد بهاشتباه بهجای یکدیگر به کار میروند.
متافیزیک، در واقع ریشه و موضوع اصلی فلسفه محسوب میشود، به بحث دربارهٔ مطلقِ وجود یا وجود بدون هیچ قید و شرط میپردازد. محققان متافیزیک به بررسی علل اولیه میپردازند.
نباید مابعدالطبیعه را با ماوراءالطبیعه اشتباه گرفت؛ چرا که مابعدالطبیعه علم به احوال موجودات «از جهت وجودداشتن آنها»ست، صرفاً از آن جهت که هستند و وجود دارند. اما «ماوراءالطبیعه» مرتبهای از عالم هستی است که ورای طبیعت و جهان مادی و محسوس در نظر گرفته میشود.
Historically, supernatural powers have been invoked to explain phenomena as diverse as lightning, seasons and the human senses. Naturalists maintain that nothing beyond the physical world exists, and point to a lack of reliable evidence for anything supernatural, and hence maintain skeptical attitudes towards supernatural concepts.
Occurring as both an adjective and a noun, descendants of the modern English compound supernatural enter the language from two sources: via Middle French (supernaturel) and directly from the Middle French's term's ancestor, post-Classical Latin (supernaturalis). Post-classical Latin supernaturalis first occurs in the 6th century, composed of the Latin prefix super- and nātūrālis (see nature). The earliest known appearance of the word in the English language occurs in a Middle English translation of Catherine of Siena's Dialogue (orcherd of Syon, around 1425; Þei haue not þanne þe supernaturel lyȝt ne þe liȝt of kunnynge, bycause þei vndirstoden it not).
The semantic value of the term has shifted over the history of its use. Originally the term referred exclusively to Christian understandings of the world. For example, as an adjective, the term can mean "belonging to a realm or system that transcends nature, as that of divine, magical, or ghostly beings; attributed to or thought to reveal some force beyond scientific understanding or the laws of nature; occult, paranormal" or "more than what is natural or ordinary; unnaturally or extraordinarily great; abnormal, extraordinary". Obsolete uses include "of, relating to, or dealing with metaphysics". As a noun, the term can mean "a supernatural being", with a particularly strong history of employment in relation to entities from the mythologies of the indigenous peoples of the Americas.
Dialogues from Neoplatonic philosophy in the third century AD contributed the development of the concept the supernatural via Christian theology in later centuries. The term nature had existed since antiquity with Latin authors like Augustine using the word and its cognates at least 600 times in City of God. In the medieval period, "nature" had ten different meanings and "natural" had eleven different meanings.Peter Lombard, a medieval scholastic in the 12th century, asked about causes that are beyond nature, in that how there could be causes that were God's alone. He used the term praeter naturam in his writings. In the scholastic period, Thomas Aquinas classified miracles into three categories: "above nature", "beyond nature", and "against nature". In doing so, he sharpened the distinction between nature and miracles more than the early Church Fathers had done. As a result, he had created a dichotomy of sorts of the natural and supernatural. Though the phrase supra naturam was used since the 4th century AD, it was in the 1200s that Thomas Aquinas used the term "supernaturalis", however, this term had to wait until the end of the medieval period before it became more popularly used. The discussions on "nature" from the scholastic period were diverse and unsettled with some postulating that even miracles are natural and that natural magic was a natural part of the world.
The metaphysical considerations of the existence of the supernatural can be difficult to approach as an exercise in philosophy or theology because any dependencies on its antithesis, the natural, will ultimately have to be inverted or rejected.
For sometimes we use the word nature for that Author of nature whom the schoolmen, harshly enough, call natura naturans, as when it is said that nature hath made man partly corporeal and partly immaterial. Sometimes we mean by the nature of a thing the essence, or that which the schoolmen scruple not to call the quiddity of a thing, namely, the attribute or attributes on whose score it is what it is, whether the thing be corporeal or not, as when we attempt to define the nature of an angle, or of a triangle, or of a fluid body, as such. Sometimes we take nature for an internal principle of motion, as when we say that a stone let fall in the air is by nature carried towards the centre of the earth, and, on the contrary, that fire or flame does naturally move upwards toward firmament. Sometimes we understand by nature the established course of things, as when we say that nature makes the night succeed the day, nature hath made respiration necessary to the life of men. Sometimes we take nature for an aggregate of powers belonging to a body, especially a living one, as when physicians say that nature is strong or weak or spent, or that in such or such diseasesnature left to herself will do the cure. Sometimes we take nature for the universe, or system of the corporeal works of God, as when it is said of a phoenix, or a chimera, that there is no such thing in nature, i.e. in the world. And sometimes too, and that most commonly, we would express by nature a semi-deity or other strange kind of being, such as this discourse examines the notion of.
And besides these more absolute acceptions, if I may so call them, of the word nature, it has divers others (more relative), as nature is wont to be set or in opposition or contradistinction to other things, as when we say of a stone when it falls downwards that it does it by a natural motion, but that if it be thrown upwards its motion that way is violent. So chemists distinguish vitriol into natural and fictitious, or made by art, i.e. by the intervention of human power or skill; so it is said that water, kept suspended in a sucking pump, is not in its natural place, as that is which is stagnant in the well. We say also that wicked men are still in the state of nature, but the regenerate in a state of grace; that cures wrought by medicines are natural operations; but the miraculous ones wrought by Christ and his apostles were supernatural.
— Robert Boyle, A Free Enquiry into the Vulgarly Received Notion of Nature
The term "supernatural" is often used interchangeably with paranormal or preternatural — the latter typically limited to an adjective for describing abilities which appear to exceed what is possible within the boundaries of the laws of physics.Epistemologically, the relationship between the supernatural and the natural is indistinct in terms of natural phenomena that, ex hypothesi, violate the laws of nature, in so far as such laws are realistically accountable.
Parapsychologists use the term psi to refer to an assumed unitary force underlying the phenomena they study. Psi is defined in the Journal of Parapsychology as "personal factors or processes in nature which transcend accepted laws" (1948: 311) and "which are non-physical in nature" (1962:310), and it is used to cover both extrasensory perception (ESP), an "awareness of or response to an external event or influence not apprehended by sensory means" (1962:309) or inferred from sensory knowledge, and psychokinesis (PK), "the direct influence exerted on a physical system by a subject without any known intermediate energy or instrumentation" (1945:305).
— Michael Winkelman, Current Anthropology
Supporters of supernatural explanations believe that past, present, and future complexities and mysteries of the universe cannot be explained solely by naturalistic means and argue that it is reasonable to assume that a non-natural entity or entities resolve the unexplained. In contrast, detractors appeal to empiricism as a counter using historical examples of mysteries that had been supposed by some to require supernatural attribution later explained through naturalistic means.
Views on the "supernatural" vary, for example it may be seen as:
indistinct from nature. From this perspective, some events occur according to the laws of nature, and others occur according to a separate set of principles external to known nature. For example, in Scholasticism, it was believed that God was capable of performing any miracle so long as it didn't lead to a logical contradiction. Some religions posit immanent deities, however, and do not have a tradition analogous to the supernatural; some believe that everything anyone experiences occurs by the will (occasionalism), in the mind (neoplatonism), or as a part (nondualism) of a more fundamental divine reality (platonism).
incorrect human attribution. In this view all events have natural and only natural causes. They believe that human beings ascribe supernatural attributes to purely natural events, such as lightning, rainbows, floods, and the origin of life.
A deity (/ˈdiːəti/(listen) or /ˈdeɪ.əti/(listen)) is a supernatural being considered divine or sacred. The Oxford Dictionary of English defines deity as "a god or goddess (in a polytheistic religion)", or anything revered as divine.C. Scott Littleton defines a deity as "a being with powers greater than those of ordinary humans, but who interacts with humans, positively or negatively, in ways that carry humans to new levels of consciousness, beyond the grounded preoccupations of ordinary life." A male deity is a god, while a female deity is a goddess.
An angel is generally a supernatural being found in various religions and mythologies. In Abrahamic religions and Zoroastrianism, angels are often depicted as benevolent celestial beings who act as intermediaries between God or Heaven and Earth. Other roles of angels include protecting and guiding human beings, and carrying out God's tasks. Within Abrahamic religions, angels are often organized into hierarchies, although such rankings may vary between sects in each religion, and are given specific names or titles, such as Gabriel or "Destroying angel". The term "angel" has also been expanded to various notions of spirits or figures found in other religious traditions. The theological study of angels is known as "angelology".
Prophecy involves a process in which one or more messages are allegedly communicated by a god to a prophet. Such messages typically involve inspiration, interpretation, or revelation of divine will concerning the prophet's social world and events to come (compare divine knowledge). Prophecy is not limited to any one culture. It is a common property to all known ancient societies around the world, some more than others. Many systems and rules about prophecy have been proposed over several millennia.
A revelation communicated by a supernatural entity reported as being present during the event is called a vision. Direct conversations between the recipient and the supernatural entity, or physical marks such as stigmata, have been reported. In rare cases, such as that of Saint Juan Diego, physical artifacts accompany the revelation. The Roman Catholic concept of interior locution includes just an inner voice heard by the recipient.
In the Abrahamic religions, the term is used to refer to the process by which God reveals knowledge of himself, his will, and his divine providence to the world of human beings. In secondary usage, revelation refers to the resulting human knowledge about God, prophecy, and other divine things. Revelation from a supernatural source plays a less important role in some other religious traditions such as Buddhism, Confucianism and Taoism.
Karma (/ˈkɑːrmə/; Sanskrit: कर्म, romanized: karma, IPA: [ˈkɐɽmɐ](listen); Pali: kamma) means action, work or deed; it also refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect). Good intent and good deeds contribute to good karma and future happiness, while bad intent and bad deeds contribute to bad karma and future suffering.
In Catholic theology, the supernatural order is, according to New Advent, defined as "the ensemble of effects exceeding the powers of the created universe and gratuitously produced by God for the purpose of raising the rational creature above its native sphere to a God-like life and destiny." The Modern Catholic Dictionary defines it as "the sum total of heavenly destiny and all the divinely established means of reaching that destiny, which surpass the mere powers and capacities of human nature."
It is not possible, in process metaphysics, to conceive divine activity as a "supernatural" intervention into the "natural" order of events. Process theists usually regard the distinction between the supernatural and the natural as a by-product of the doctrine of creation ex nihilo. In process thought, there is no such thing as a realm of the natural in contrast to that which is supernatural. On the other hand, if "the natural" is defined more neutrally as "what is in the nature of things," then process metaphysics characterizes the natural as the creative activity of actual entities. In Whitehead's words, "It lies in the nature of things that the many enter into complex unity" (Whitehead 1978, 21). It is tempting to emphasize process theism's denial of the supernatural and thereby highlight that the processed God cannot do in comparison what the traditional God could do (that is, to bring something from nothing). In fairness, however, equal stress should be placed on process theism's denial of the natural (as traditionally conceived) so that one may highlight what the creatures cannot do, in traditional theism, in comparison to what they can do in process metaphysics (that is, to be part creators of the world with God).
— Donald Viney, "Process Theism" in The Stanford Encyclopedia of Philosophy
Magic or sorcery is the use of rituals, symbols, actions, gestures, or language with the aim of utilizing supernatural forces.:6–7:24 Belief in and practice of magic has been present since the earliest human cultures and continues to have an important spiritual, religious, and medicinal role in many cultures today. The term magic has a variety of meanings, and there is no widely agreed upon definition of what it is.
Scholars of religion have defined magic in different ways. One approach, associated with the anthropologistsEdward Tylor and James G. Frazer, suggests that magic and science are opposites. An alternative approach, associated with the sociologistsMarcel Mauss and Emile Durkheim, argues that magic takes place in private, while religion is a communal and organised activity. Many scholars of religion have rejected the utility of the term magic and it has become increasingly unpopular within scholarship since the 1990s.
The term magic comes from the Old Persianmagu, a word that applied to a form of religious functionary about which little is known. During the late sixth and early fifth centuries BCE, this term was adopted into Ancient Greek, where it was used with negative connotations, to apply to religious rites that were regarded as fraudulent, unconventional, and dangerous. This meaning of the term was then adopted by Latin in the first century BCE. The concept was then incorporated into Christian theology during the first century CE, where magic was associated with demons and thus defined against religion. This concept was pervasive throughout the Middle Ages, although in the early modern period Italian humanists reinterpreted the term in a positive sense to establish the idea of natural magic. Both negative and positive understandings of the term were retained in Western culture over the following centuries, with the former largely influencing early academic usages of the word.
Throughout history, there have been examples of individuals who practiced magic and referred to themselves as magicians. This trend has proliferated in the modern period, with a growing number of magicians appearing within the esoteric milieu.[not verified in body] British esotericist Aleister Crowley described magic as the art of effecting change in accordance with will.
Divination (from Latin divinare "to foresee, to be inspired by a god", related to divinus, divine) is the attempt to gain insight into a question or situation by way of an occultic, standardized process or ritual. Used in various forms throughout history, diviners ascertain their interpretations of how a querent should proceed by reading signs, events, or omens, or through alleged contact with a supernatural agency.
Divination can be seen as a systematic method with which to organize what appear to be disjointed, random facets of existence such that they provide insight into a problem at hand. If a distinction is to be made between divination and fortune-telling, divination has a more formal or ritualistic element and often contains a more social character, usually in a religious context, as seen in traditional African medicine. Fortune-telling, on the other hand, is a more everyday practice for personal purposes. Particular divination methods vary by culture and religion.
Witchcraft or witchery broadly means the practice of and belief in magical skills and abilities exercised by solitary practitioners and groups. Witchcraft is a broad term that varies culturally and societally, and thus can be difficult to define with precision, and cross-cultural assumptions about the meaning or significance of the term should be applied with caution. Witchcraft often occupies a religious divinatory or medicinal role, and is often present within societies and groups whose cultural framework includes a magical world view.
A miracle is an event not explicable by natural or scientific laws. Such an event may be attributed to a supernatural being (a deity), magic, a miracle worker, a saint or a religious leader.
Informally, the word "miracle" is often used to characterise any beneficial event that is statistically unlikely but not contrary to the laws of nature, such as surviving a natural disaster, or simply a "wonderful" occurrence, regardless of likelihood, such as a birth. Other such miracles might be: survival of an illness diagnosed as terminal, escaping a life-threatening situation or 'beating the odds'. Some coincidences may be seen as miracles.
A true miracle would, by definition, be a non-natural phenomenon, leading many rational and scientific thinkers to dismiss them as physically impossible (that is, requiring violation of established laws of physics within their domain of validity) or impossible to confirm by their nature (because all possible physical mechanisms can never be ruled out). The former position is expressed for instance by Thomas Jefferson and the latter by David Hume. Theologians typically say that, with divine providence, God regularly works through nature yet, as a creator, is free to work without, above, or against it as well. The possibility and probability of miracles are then equal to the possibility and probability of the existence of God.
Skepticism (American English) or scepticism (British English; see spelling differences) is generally any questioning attitude or doubt towards one or more items of putative knowledge or belief. It is often directed at domains such as the supernatural, morality (moral skepticism), religion (skepticism about the existence of God), or knowledge (skepticism about the possibility of knowledge, or of certainty). Formally, skepticism as a topic occurs in the context of philosophy, particularly epistemology, although it can be applied to any topic such as politics, religion, and pseudoscience.
One reason why skeptics assert that supernatural forces cannot exist is that anything can be described as "supernatural" and can be demonstrated to be a part of the natural world would have to be classified as be "natural." Although some believers in the supernatural insist that such forces cannot be demonstrated under scientific conditions, skeptics assert that the scientific method is the best tool humans have devised for knowing what is and isn't knowable. If the supernatural is inherently unknowable, then there is no reason to accept its reality.
^ abHalman, Loek (2010). "8. Atheism And Secularity In The Netherlands". In Phil Zuckerman (ed.). Atheism and Secularity Vol.2: Gloabal Expressions. Praeger. ISBN9780313351839. "Thus, despite the fact that they claim to be convinced atheists and the majority deny the existence of a personal god, a rather large minority of the Dutch convinced atheists believe in a supernatural power!" (e.g. telepathy, reincarnation, life after death, and heaven)
^ abTrigger, Bruce G. (2003). Understanding Early Civilizations: A Comparative Study (1st ed.). Cambridge: Cambridge University Press. pp. 441–442. ISBN9780521822459. [Historically...] people perceived far fewer differences between themselves and the gods than the adherents of modern monotheistic religions. Deities were not thought to be omniscient or omnipotent and were rarely believed to be changeless or eternal
^John Murdoch, English Translations of Select Tracts, Published in India - Religious Texts at Google Books, pages 141-142; Quote: "We [monotheists] find by reason and revelation that God is omniscient, omnipotent, most holy, etc, but the Hindu deities possess none of those attributes. It is mentioned in their Shastras that their deities were all vanquished by the Asurs, while they fought in the heavens, and for fear of whom they left their abodes. This plainly shows that they are not omnipotent."
^Taliaferro, Charles; Marty, Elsa J. (2010). A Dictionary of Philosophy of Religion. New York: Continuum. pp. 98–99. ISBN9781441111975.
^see Charles Taliaferro, Paul Draper, Philip L. Quinn, A Companion to Philosophy of Religion. John Wiley and Sons, 2010, page 640, Google Books
^Gananath Obeyesekere, Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth. University of California Press, 2002, page 15.
^Hitti, Philip K (2007) . Origins of the Druze People and Religion, with Extracts from their Sacred Writings (New Edition). Columbia University Oriental Studies. 28. London: Saqi. pp. 13–14. ISBN0-86356-690-1
Encyclopædia Britannica, 11th Edition, Volume 15, New York, pp 679-680, Article on Karma; Quote - "Karma meaning deed or action; in addition, it also has philosophical and technical meaning, denoting a person's deeds as determining his future lot."
The Encyclopedia of World Religions, Robert Ellwood & Gregory Alles, ISBN978-0-8160-6141-9, pp 253; Quote - "Karma: Sanskrit word meaning action and the consequences of action."
Hans Torwesten (1994), Vedanta: Heart of Hinduism, ISBN978-0802132628, Grove Press New York, pp 97; Quote - "In the Vedas the word karma (work, deed or action, and its resulting effect) referred mainly to..."
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