kazem raghebi; Amir Abbas Alizamani
Volume 2, Issue 4 , January 2026, , Pages 81-105
Abstract
In recent years, different versions of the moral argument for existence of God are formed and presented. The argument from moral objectivism of CS Lewis is one of them. Lewis by appealing to the common moral orders and laws in human life and by considering ethical Quarrelling, moral criticism, and human ...
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In recent years, different versions of the moral argument for existence of God are formed and presented. The argument from moral objectivism of CS Lewis is one of them. Lewis by appealing to the common moral orders and laws in human life and by considering ethical Quarrelling, moral criticism, and human excuses when he or she is failed to obey moral laws, asserts the objectivity of moral orders and values. Then he establishes the basis of his moral argument regarding the difference between the nature of the moral law and natural law. While Lewis seeks for the basis of the objective moral rules he shows that the only real basis for moral judgments is a great mind. This Article reviews lewis's moral argument and then evaluates it.
Mohammad Javad Rezaeirah
Volume 8, Issue 2 , March 2020, , Pages 87-107
Abstract
The theory of “substantial and accidental in religions” divides all teachings of every religion into substantial and accidental. In this theory, the substantial part of a religion is defined as its content, essence, and destination, whereas the accidental part of it is its mould, husk, dust, ...
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The theory of “substantial and accidental in religions” divides all teachings of every religion into substantial and accidental. In this theory, the substantial part of a religion is defined as its content, essence, and destination, whereas the accidental part of it is its mould, husk, dust, and rust.Like a proverb in which the apparent meaning of the words is different from its content, and the content is substantial and the appearance is accidental, and like Masnawi which has substantial and accidental parts, Islam has substantial and accidental parts. Since what makes Islam Islam is its substantial part, not the accidental one, you don't need to believe in or stick to accidental, and you can change them in every community according to its circumstances.The only reason used to prove this theory is a false analogy. Moreover, the theorist commits the fallacy of begging the question at some points especially where he wants to give some criteria to distinguish between substantial and accidental. Some other problems of the theory are: inconsistent definitions of substantial and accidental, some misunderstandings of logical laws and drawing wrong conclusions from them, a misapplication of family resemblance theory, ascribing Ptolemaic spheres theory to Qur'an, and confusion between merely historical propositions and doctrinal ones.
Mehdi Abbaszadeh
Volume 5, Issue 2 , January 2017, , Pages 87-108
Abstract
Ontological argument in western philosophy is some arguments for the existence of god in which one tries to approve directly the existence of god from the very notion of god or necessary being in one’s mind – not from characteristics of external beings. Anselm of Canterbury was the first ...
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Ontological argument in western philosophy is some arguments for the existence of god in which one tries to approve directly the existence of god from the very notion of god or necessary being in one’s mind – not from characteristics of external beings. Anselm of Canterbury was the first thinker who proposed the idea of ontological argument in medieval philosophy. Different versions of the arguments have been laid forth by some western thinkers; however, some others criticized these kinds of arguments. In Islamic world a similar situation can be seen; some reject all versions of the argument but some agree that a particular description of it can be acceptable. In this paper, firstly, two Cartesian versions of ontological argument and their three Kantian criticisms are explained; secondly, different criticisms of Javadi-Amoli are described. Javadi-Amoli criticized three Kantian criticisms and the second version of ontological argument and finally said that, the argument is fallacy. The paper, then, reviewed all the above ideas in this regard and proved that according to two theories in Islamic philosophy, i.e. Maqulaat-e-Thaani and Nafs ul-Amr, the second version of ontological argument can be acceptable
Hossein tosi; reza akbari
Volume 4, Issue 2 , June 2014, , Pages 87-110
Abstract
William Wainwright believes that mystical experience has the same structure as sense experience and thus tries to prove the cognitive validity of this experience based on the similarity between the two experiences and the principle of credulity. This kind of argument can also be found in different expressions ...
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William Wainwright believes that mystical experience has the same structure as sense experience and thus tries to prove the cognitive validity of this experience based on the similarity between the two experiences and the principle of credulity. This kind of argument can also be found in different expressions in the works of philosophers such as Swinburne and Alston. However, it seems that neither one is not able to argue for the cognitivity of mystical experience based on the similarity between the two experiences, nor it can be defended certainly as being cognitive. While they do have some similarities, there are considerable differences between mystical experience and sense experience which makes their comparison more difficult. Furthermore, since credulity principle is not regarded as a definite principle in religious epistemology, the use of this principle to prove the cognitivity of mystical experience could be a drawback of the argument.
Zahra Mahmoud Kelayeh; Reza Akbarian; Mohammad Sa’idi Mehr; reza akbari
Volume 2, Issue 1 , January 2013, , Pages 87-104
Abstract
It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution ...
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It can be said that Augustine's cardinal problem in his whole intellectual life was finding an answer to the crucial question that what had made attaining happiness for human being so difficult or even impossible. Augustine's answer was sin. Having this answer in mind, he attempted to find a solution for achieving happiness and truth by using two fundamental principles: faith and grace. However, his solution could nothave been successful because of his belief in the original sin doctrine. According to Augustine, faith and grace are connected to human beings' free will, but this free will is affected by the original sin and, thus, prefers evil to good. If this is so, then how human beings can receive faith or grace which require voluntarily preferring good to evil? It seems that there is much vagueness in Augustine's solution. Authors of this paper seek to explain this vagueness using descriptive and analytic methods
Habib Mazaheri; Amirabbas Alizamani
Volume 6, Issue 1 , January 2017, , Pages 89-107
Abstract
The link between ‘freedom’ and ‘suffering’ is not intuitively obvious. At first glance, freedom apparently implies just positive implicit implications, but freedom has a dark side which is associated with existential suffering. From the perspective of the human being, the Creator ...
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The link between ‘freedom’ and ‘suffering’ is not intuitively obvious. At first glance, freedom apparently implies just positive implicit implications, but freedom has a dark side which is associated with existential suffering. From the perspective of the human being, the Creator is psychologically overflowing with anxiety because we are responsible, in deepest sense, not only for the inner world, but also for the outside world. The duty of each person is to make his/her world and his/her humanity. Man cannot avoid this responsibility and this freedom. The most important factor in the suffering of liberty in the thought of Yalom is the kind of existential epistemology based on which man has been thrown into the world and has no pattern or law on which build himself/herself, and there is also no guiding God in this construction. But in the epistemology of Rumi, there are both God and law, and what provokes suffering is how to act on the law.
Abouzar nourozi; reza berenjkar
Volume 3, Issue 2 , April 2015, , Pages 89-109
Abstract
The problem of evil is one of the most important and well-known theological and philosophical issues which most of religions have dealt with it and philosophers of religions have addressed this issue through a new look. This article through propositional analysis, reviews the Mulla Sadra and Leibniz's ...
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The problem of evil is one of the most important and well-known theological and philosophical issues which most of religions have dealt with it and philosophers of religions have addressed this issue through a new look. This article through propositional analysis, reviews the Mulla Sadra and Leibniz's views on the problem. Due to circumstances of time, Mulla Sadra expressed his views on the issue with a traditional approach, but Leibniz is discussed it with traditional and also new approaches. The Foundations of Sadra and Leibniz and their original solutions to the problem are the same. Among the solutions that these two philosophers have addressed, the old and controversial solution, that evil is absence and really doesn’t exist, is shared. In general, their solutions do not have a basic coherency, because in one solution they deny the existence of evil, while the precondition of their other solutions is the existence of evil.
Rahman Sharifzadeh; Seyyed Mohammad Ali Hojati
Volume 1, Issue 2 , October 2013, , Pages 89-103
Abstract
Logical problem of evil, proposed by J.L. Mackie, consists in inconsistency between God’s being omnipotent and omniscient and Wholly good and there being evil in the world. In order to solve this problem, Alvin Plantinga appeals to human freedom and transworld depravity. He wants to show that because ...
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Logical problem of evil, proposed by J.L. Mackie, consists in inconsistency between God’s being omnipotent and omniscient and Wholly good and there being evil in the world. In order to solve this problem, Alvin Plantinga appeals to human freedom and transworld depravity. He wants to show that because of human freedom and suffering of transworld depravity, it is possible that God, although omnipotent, could not create a world in which there will be no evil.We have shown that the concept of transworld depravity not only does not solve the problem, but leads to other serious problems. Furthermore, even if these problems be solved, Plantinga’s defense will be insufficient.
marzieh rezaie; Hamidreza Ayatollahy; Mohammad saeedimehr
Volume 7, Issue 1 , January 2018, , Pages 91-109
Abstract
One of the important issues in the philosophy of religion is the issue of the unity of the world and its relation to the unity of God. These different perceptions of the unity of the universe have been challenged by the unity of existence.In this paper, we are going to elucidate the viewpoints of the ...
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One of the important issues in the philosophy of religion is the issue of the unity of the world and its relation to the unity of God. These different perceptions of the unity of the universe have been challenged by the unity of existence.In this paper, we are going to elucidate the viewpoints of the Muslim philosophers of the Transcendent Philosophy School with this discussion and evaluate their arguments and show the superiority of some of the views of others. In this regard, the viewpoints of Sadr's wisdom commentators who have contradictory opinions have been selected and their analysis has been analyzed.. Allameh Tabatabai, who is sometimes inclined to some form of unity, sometimes personal, sometimes also interprets the two-word consistency. Ultimately, he accepts the solid arguments of personal unity, but he does not have the ability to answer doubts. Motahari, who opposes the unity of existence, negation, negation, and neglect of possible possibilities, ultimately, by Allameh Javadi Amoli, with the proof of the "Absolute Absolute" and placing "being" and "appearing" against "lack of" defects that prevent the application of philosophy based on unity Were eliminated, so the way to change many topics was opened. In this paper, we intend to have a critical comparison of the views of these three thinkers.
Javad Shamsi; Jahangir Masoudi
Volume 6, Issue 2 , February 2018, , Pages 97-120
Abstract
Pascal's Wager is the best known of argument’s that Abulfotoh-Al-Razi Said “Tariqat-e Ehtiat”. In the Hadith-Books of the Shiite leaders, can be found some of the oldest versions of this argument. Some say the roots of pascal’s wager is back to this sources. This article is a ...
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Pascal's Wager is the best known of argument’s that Abulfotoh-Al-Razi Said “Tariqat-e Ehtiat”. In the Hadith-Books of the Shiite leaders, can be found some of the oldest versions of this argument. Some say the roots of pascal’s wager is back to this sources. This article is a comparative study between tow version, and say: The form of tow arguments is similar, but the content and purpose are different. This entry is from presuppositions. At first, in the judge, the forms of arguments was compared and tow in four positions subscriptions and differences were identified: the power of Reason in knowing of God, faith theory, the compatability of world and the hereafter and the dialecticaly or prooficaly.
Amir Nasri; Atiye Keshtkaran
Volume 4, Issue 1 , January 2015, , Pages 97-115
Abstract
Negative theology, which manifests in linguistic negation and can be studied in terms of its ontological, epistemic and linguistic dimensions, answers the question of how to speak about God’s essence and possibility of knowing Him. Pseudo-Dionysius is a medieval Christian philosopher and mystic, ...
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Negative theology, which manifests in linguistic negation and can be studied in terms of its ontological, epistemic and linguistic dimensions, answers the question of how to speak about God’s essence and possibility of knowing Him. Pseudo-Dionysius is a medieval Christian philosopher and mystic, whose negative theology exerted a great influence on his subsequent mystics. His theological method consists of four stages as follows: 1. Affirmative stage which ascribes the general and abstract attributes of transcendent entity to creatures through a descending movement from them; 2. Negative stage which purifies God from attributes and concepts in an ascending movement; 3. Refusal stage which denies both negative and affirmative attributes from God by negating the negation; 4. Mystical stage which regards silence as a true way of talking about God and considers language as an incapable means to explain divine entity. Each of these stages is based on one of the dimensions of negative theology and leads to next stage due to some problem. In affirmative method, he starts with an existential and ontological basis and resorts to negative method due to created epistemic problem and determination of God. The negative stage leads to the ascription of negated opposite attributes and determination of God again, so he resorts to refusal method. In the refusal method, the simultaneous negation of affirmative and negative attributes leads to linguistic confusion. So Dionysius resorts to mystical method and holds that language is unable to describe God.
zahra karandish; Abdolrasoul Kashfi
Volume 3, Issue 1 , February 2015, , Pages 97-125
Abstract
The theory of middle knowledge is one of the responses to ‘theological fatalism’. The key point of theological fatalism is that if God is Omniscience and knows everything about the future, then the free agents cannot do anything but the one that God had known in eternity; so, they are not ...
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The theory of middle knowledge is one of the responses to ‘theological fatalism’. The key point of theological fatalism is that if God is Omniscience and knows everything about the future, then the free agents cannot do anything but the one that God had known in eternity; so, they are not free in their acts. The theory solves this difficulty through proving that God has pre-volition knowledge to all counterfactuals of freedom. But, William Hasker, the American philosopher of religion, believes that there are no true counterfactual of freedom; therefore, the theory of middle knowledge is not correct. In this article, based on Thomas Flint’s views, we show that some premises of Hasker’s argument is not true; consequently, he is not successful in refuting middle knowledge.
rasoul rasoulipour; hassan sarayloo
Volume 9, Issue 2 , January 2020, , Pages 97-120
Abstract
The ideal of the utopia wraped with justice and peace, and the suffering caused by the bitter realities of human social life such as injustice and poverty, have forced many philosophers of religion to provide a prescription for a brighter future for humankind. Multmann wrote his Theology of Hope with ...
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The ideal of the utopia wraped with justice and peace, and the suffering caused by the bitter realities of human social life such as injustice and poverty, have forced many philosophers of religion to provide a prescription for a brighter future for humankind. Multmann wrote his Theology of Hope with an emphasis on the eschatological promise in the midst of the World War II following the compilation of a synthesized doctrine of Marxism and Christianity. He accompanied the promised future of human life history by a novel reading of social Trinity and bound them in the kingdom of Justice and peace of God. Moltmann stated that the divine promise along with faith in God, which was fulfilled in the unique event of Christ's crucifixion and resurrection, is the basis of God's moral judgment and love for man. Using a documentary analytical method, by reviewing the most important works of first period of Jürgen Multmann's theology, this article critically considers his innovative model, namely the eschatological interpretation of the promise through explanation and analysis of what and why it is, and the philosophical and theological origin of the promise, and the relationship between the promise and faith, love, hope and action.
Hossein Mahmudi
Volume 1, Issue 1 , October 2012, , Pages 99-118
Abstract
A passionate faith is the like for every religious view. In Kierkegaard's view, this passionment depends on paradox and obtained only belief and practice to "absurd". Hence any objective approach decays any passionment and merely can have passionate faith with subjective approach. The one hand, Kierkegaard's ...
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A passionate faith is the like for every religious view. In Kierkegaard's view, this passionment depends on paradox and obtained only belief and practice to "absurd". Hence any objective approach decays any passionment and merely can have passionate faith with subjective approach. The one hand, Kierkegaard's basis of Idea is the belief in an incommensurabilism position and the other hand, volitionalism position to knowledge. The critiques included on this Kierkegaard’s view that known "the passion argument", including three critiques of Louis Pojman that based on his theory about religious epistemology. At the begging, this article will look briefly the special Louis Pojman’s view in Kierkegaard’s philosophy. In the next step, I will present the logical exposition of the Pojman’s religious epistemology and will see that rational framework of Pojman’s vision in the relationship between reason and faith is the weak-commensurabilism – against two theory: incommensurabilism and strong-commensurabilism; and so based on the soft-perspectivism – against two position: nonperspectivism and hard-perspectivism. In the final step we see the Pojman’s critique against “The passion argument”, and will know that this Kierkegaard’s idea faced serious epistemological criticism.
Muhammad nejadiran
Volume 5, Issue 1 , August 2016, , Pages 101-122
Abstract
Traditionalism is a new stream of thought that has been raised as a response to the increasing growth of modernity in the world. Studying the anthropological, epistemological and religiological of traditionalism shows that this stream of thought lacks any positive nature and one can understand it merely ...
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Traditionalism is a new stream of thought that has been raised as a response to the increasing growth of modernity in the world. Studying the anthropological, epistemological and religiological of traditionalism shows that this stream of thought lacks any positive nature and one can understand it merely in a negative relation to the main concepts of modernity like transcendental subject, modern science, and secularism. Traditionalism, rather than being emerged from traditional and religious principles, is a kind of modern ideology that is constituted based on anti-modernism and defines its identity negatively, through the rejection of modernity. This study shows that the approach of traditionalists like Seyyed Hossein Nasr to traditional concepts and principles is often different from traditional attitudes of pre-modern societies’ thinkers and most of the concepts and principles, inspired by modern assumptions and ideas, try to picture a kind of anti-modern thought which its features are not so corresponded with patterns of life of pre-modern societies.
Hossein Shoorvazi; Mohammad Sa’idi Mehr; Azam Qasemi; Reza Maahoozi
Volume 7, Issue 2 , February 2018, , Pages 103-127
Abstract
The issue of the nature of God's knowledge is one of the problems that have long been caused by the minds of thinkers and intellectuals. In the philosophy of contemporary religion, William Alston deals with the nature of God's science. Is it possible to say that God's science is the same as honest belief? ...
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The issue of the nature of God's knowledge is one of the problems that have long been caused by the minds of thinkers and intellectuals. In the philosophy of contemporary religion, William Alston deals with the nature of God's science. Is it possible to say that God's science is the same as honest belief? In Islamic philosophy, science is divided into two categories: the science of presence and acquired knowledge. What is the wisdom of God in the two things? Attractive science or presence? In this article, after expressing the theory of Alston and Sheikh Ishraq on the knowledge of God, we consider the theory that these two thinkers have somewhat a common view of the science of God after creation. Alstoun's direct intuition theory and the addition of Ishroikah Suhrawardi are two interpretations of one view. Alston's direct intuition theory means that God directly watts the world and therefore has that science.In this paper, it has been attempted to examine the views of these two thinkers on the nature of God's science by examining the views of William Alston and Sheikh Ishraq, and explain their differences and similarities in this regard.
Ali Mradkhani; Parizad Sinaee
Volume 2, Issue 1 , January 2013, , Pages 105-117
Abstract
Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from ...
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Hegel was the first philosopher who set forth some issues as the philosophy of religion while teaching in Berlin. His perception of religion was more than common understanding, and it was also different from his contemporaneous understanding. Unlike the others, he neither put the religion aside from knowledge nor reduced it to the feelingrealm. He considered all religions in a historical evolution and attained a new perception of religion by his dialectical principals. As a result, religion was put in the speculative knowledge again. Based on the Introduction to the Lectures of the Philosophy of Religion, this article is going to demonstrate Hegel’s perception of religion as part of the speculative knowledge realm
Alireza Farrokhi Balajadeh; AmirAbbas Alizamani
Volume 1, Issue 2 , October 2013, , Pages 105-128
Abstract
The English biologist and philosopher, Richard Dawkins, claims that the basic rules of physics in beginning of the universe and then evolution of vital complicated creatures and complexities, specifically human being, have been emerged by chance. He suggests two argument for his view; In his ‘simplicity ...
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The English biologist and philosopher, Richard Dawkins, claims that the basic rules of physics in beginning of the universe and then evolution of vital complicated creatures and complexities, specifically human being, have been emerged by chance. He suggests two argument for his view; In his ‘simplicity argument’ argues that the basic rules of physics are simple, so it is actually more likely that the relatively simple lows of nature would be come into existence for no reason than that they would be designed by a God whose being would have to be more complex than they are. Thus, there is no God.In ‘cumulative process argument’, he argues that the emergence of complex form in the universe can be explain by natural selection alone, in a cumulative process of evolution, thus, it is ‘self-explanatory’.By contrast, Keith Ward as an English theist philosopher, with separating ‘inclusive simplicity’ of God from ‘exclusive simplicity’ that is in physical world, defends from "integrative and inclusive simplicity" of God. The existence of God integrates all elements, products of evolution and natural basic rules in a comprehensive system, thus, it is simplest explanation for the emergence of the universe and complexities on the earth, while Dawkins's materialistic view is not explanatory sufficiency. In fact, here we need ‘plenitude principle’, not ‘Occam's razor’. So ‘simplicity argument’ is in fact, ‘the fallacy of simplicity’. In this research, it is tried to defend from theistic explanation for evolutionary process.
Karim Karami
Volume 2, Issue 4 , January 2026, , Pages 107-133
Abstract
The nature and possible neural correlations of religious experience is one of the latest fields of study in the neurological studies. Neuroscientists in this field are attempting to achieve exact understanding of the nature of religious experience as a cognitive function through the study of mediating ...
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The nature and possible neural correlations of religious experience is one of the latest fields of study in the neurological studies. Neuroscientists in this field are attempting to achieve exact understanding of the nature of religious experience as a cognitive function through the study of mediating structures which lead to religious experiences emergence. In This article considering neurological studies of religious experience, two prevailing approaches in this field of study are discussed. In the first approach, religious experience is considered as malfunction of neural structures, and in the second one it is the result of natural process of neural structures of brain. While reviewing neurological studies that have done in these approaches, we analyze and criticize the neurological study of religious experience under five titles, the aim and domain of the study, the conceptual vastness of religious experience, first-person orientation of religious experience, the ontological distinction, and the complexity of performance and neural structure of brain. It seems that neurological study of religious experience is faced with numerous problems and limitations
Fatemeh Mohammad; Mohammad Akvan
Volume 8, Issue 2 , March 2020, , Pages 109-130
Abstract
This paper aims to assess and clarify Heidegger's attitude towards God by means of describing and analyzing Heidegger's works. Thus the main question is that would it be possible to assert that Heidegger believed in God and considered deity out of its orthodox from thought he kept silent about it? Although ...
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This paper aims to assess and clarify Heidegger's attitude towards God by means of describing and analyzing Heidegger's works. Thus the main question is that would it be possible to assert that Heidegger believed in God and considered deity out of its orthodox from thought he kept silent about it? Although Heidegger's faith was influenced by Christianity, neither did he agree nor approve of the traditional practices of religion and was a critic to the boastful clergy and presented a different interpretation of faith through listening and paying attention to our inner call of Logos and then remained silent. Hence, Heidegger's view was based on Dasain which is somehow synonymous with believing in absolute being or God.
ali rahimi shahrakht; Ali Haggi
Volume 6, Issue 1 , January 2017, , Pages 109-126
Abstract
One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory ...
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One of the theories in the field of contemporary religious studies is the Mustafa Malekian’s project of ‘rationality and spirituality’. Focusing on the inevitable components of modernity, and comparing these components with the main characteristics of traditional religion, the theory claims that religiosity and modernity are incompatible. The traditional understanding of religion in the modern world is not efficient, so the theory introduces a new understanding of religion (spirituality) which is compatible with the components of modernity. This article attempts to point out the main pillars of the theory, namely rationality, spirituality and genuine life, and also presents some criticisms against it. In the beginning, Malekyan’s mean of religion is expressed, then an expression of the theory of rationality and spirituality is offered, and finally we, in brief, present some criticisms the titles of which are as follows: 1. Ambiguity in the religion division;2. Departure from the base;3. The incorrect formulation of reasoning and adherence to reasoning and its incompatibility with all forms of worship;4. Historical Religion;5. Ambiguity at the point of distinction between spirituality and rationality;6. There is no program for community and collective work;7. Severe spiritual conditions for the public.
Nader Shoukrollahi
Volume 5, Issue 2 , January 2017, , Pages 109-128
Abstract
Affirmation or denial of existence of any thing is subordinate of the possibility of it's imagination. Can God be imaged so we can speak of his existence or nonexistence? Sometimes it is said God can not be imagined. The appearance of some religious and mystical texts shows this Idea, but the main idea ...
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Affirmation or denial of existence of any thing is subordinate of the possibility of it's imagination. Can God be imaged so we can speak of his existence or nonexistence? Sometimes it is said God can not be imagined. The appearance of some religious and mystical texts shows this Idea, but the main idea of these texts is impossibility of imagination of the truth of God by knowledge through concepts, not impossibility of any imagination. Sometimes the appearance of the words of some thinkers who believe in possibility of imagination shows that we can imagine God's essence. This idea is untenable. Sometimes the concepts like "infinite" or "existent in anywhere" are used to show that we can imagine God. These concepts are not understandable in the beginning of affirmation of God to ordinary people. The subject of the proof of God's existence are various and are understandable for ordinary people; issues like "necessary being" i.e. existent that it's existence in necessary or "supernatural designer". But the essence of these attributes can not be imagined and there is not any need to imagination of the essence of these attributes at the beginning of discussion of affirmation and denial of God's existence
zeinab zargooshi,; abdolrasul kashfi,
Volume 2, Issue 2 , January 2014, , Pages 109-129
Abstract
the problem of evil According to which the existence of evils are in apparent contradiction with three divine attributes namely omniscience, omnipotence and omnibenevolence is one of the major issues in philosophy of religion which has been studied by many scholars. . john Feinberg does not consider ...
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the problem of evil According to which the existence of evils are in apparent contradiction with three divine attributes namely omniscience, omnipotence and omnibenevolence is one of the major issues in philosophy of religion which has been studied by many scholars. . john Feinberg does not consider the problem of evil in one dimensin only, but he divides the evil into two philosophical/theological and religious problems and also holds that philosophical/theological problem has two forms: the logical and the evidential. He responses to the moral problem of evil according to his views about free will and ethical theories .Feinberg deals with the natural problem of evil according to the theory of fall and natural order. He responses to the evidential problem with respect to the nature of inductive and probability arguments and also the limits of human knowledge. Allame tabatabaei responses to the problem of evil as privation of good into the best world. In this paper will examine the similarities and differences between the two thinkers.
mohammadmahdi amosoltani; masuod azarbayejani
Volume 7, Issue 1 , January 2018, , Pages 111-136
Abstract
Property emergentism as a new and advanced theory than materialism and physicalism and having more correspondent with sciences such as physics, neurology and biology, in spite of the acceptance of mental states, powers and casuality denies the immaterial subestance of soul / mind , and ultimately depends ...
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Property emergentism as a new and advanced theory than materialism and physicalism and having more correspondent with sciences such as physics, neurology and biology, in spite of the acceptance of mental states, powers and casuality denies the immaterial subestance of soul / mind , and ultimately depends the mind and mental states to the body and its components and functions as a hole; that means it considers mental states as dependent properties on the interactions of the nervous system and the network components . These emergentists are classified into two group in considering free will: some see it as an emergent property and as a character of the whole nervous system and body parts network , but the other denies free will despite their accepting other mental and subjective properties . But we can provide intellectual reasons and scientific evidence on the rejection of both view and then we review and criticize these property emergentist views and prove existence of immaterial soul/mind through the existence of free will.
Ismail Alikhani
Volume 4, Issue 2 , June 2014, , Pages 111-132
Abstract
Meaning of life is an important topic in philosophy, ethics, biological philosophy, philosophy of religion sand psychology. Although this topic is new and appeared after Modernism, it has a long history in theistic religions and is associated with the issue of human being, his life and the world have ...
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Meaning of life is an important topic in philosophy, ethics, biological philosophy, philosophy of religion sand psychology. Although this topic is new and appeared after Modernism, it has a long history in theistic religions and is associated with the issue of human being, his life and the world have an ultimate end and this world is the best world. The ‘meaningful’ is a central concept in the ‘meaning of life’ discussion, and includes many cognitional, tendentious and functional aspects. These aspects are interwoven, and meaningfulness or un-meaningfulness depends on them. Each aspect has some superabundant, visible and invisible results. Some of cognitional, tendentious and functional signs and outputs of meaningful life are: proper justification of evils and hardships, hope, self esteem, amenability, optimism, tranquility.
