فصلنامه فلسفه دین
سال پانزدهم شماره 1 (پیاپی 38، بهار 1397)

The Muslim thinkers have offered different theories to specify the human nature. The disagreement that exists among them leads us to refer to the divine knowledge to achieve an accurate specification of the human nature. The divine knowledge, especially Nahj al-Balagha, puts forth the notion that human nature has been created in two stages: first, his essence has been generated and then, his combined domains have been formed. Accordingly, human is similar to other creatures with regard to essence, but is different from them concerning the combined domains. In the first step, human essence originates from the Eternal Divine Light, and in the second stage, he receives his various domains. Human domains can be generally divided into the physical and spiritual realms. Subsequently, his spiritual domain is divided into different dimensions such as life, passion, rationality, and faith (reason). As a result, from the viewpoint of the divine knowledge, especially Nahj al –Balagha, the human can be defined as "a luminous essence constituted from the two domains of body and soul who has various dimensions such as life, passion, rationality, and faith."

The death of a thinker in Heidegger and his influence on the meaning of life arose from the relationship of man with his being and being to his death. Heidegger considers dying to be original to Dasein and considers authentic life meaningful life. He considers the thought of death as a force to break the absurdity of the daily routine of life. Facing Nothingness and Struggle in the field of death, Dasein's ability to gain insight into the reality of the world, freedom and authentication of his life, and in consequence of meaning and direction of life.
Preserving personal identity, discovering Dasein existential possibilities in this world, conscious choice and thoughtful life, and responsibility for themselves and others from the consequences of authentic and meaningful life. A person who does not die is an inalienable life.
And there is such a kind of fear and escape from death, neglect, and routine. Such a human being lives in refuge from the fear and anxiety caused by the thought of death, and lives in the will of the community. But, he does not have a real sense of security and the other decision-makers will determine his destiny.
Such a person does not have a clear understanding of the goals pursued by their behavior, since he is not the owner of his life and thus becomes confused and meaningless in his life.

The relationship between religion and philosophy has been of concern to theologians and philosophers for a long time. Among the Peripatetics, Fârâbi and Ibn-Sina have extensively tried to show the consistency and integration between these two areas. The aim of this paper is to show the consistency between religion and philosophy in two important controversial problems, namely, “God and His Creation” and “eternity of the world”, based on the writings of some Peripatetics. In effect, this research is mainly based on the views of Aristotle, Fârâbi and Ibn-Sina which have been compared with the Abrahamic religious doctrines. So, we will first examine Aristotle’s views on these two issues, as the founder of the Peripatetic school of philosophy. Following that, Fârâbi’s and Ibn-Sina’s opinions will be compared with Islamic doctrines, based on some verses from the Quran, as the most reliable source of Islamic principles. Finally, this paper concludes with the fact that there is not a deep and fundamental disagreement between Islamic doctrines and philosophers’ views on the two aforementioned issues.

Given that moral relativism is rooted in the relativity of episteme, it is necessary to address its epistemic foundations. In this paper, three bases of rationalism, individualism, and reductionism will be examined. Since relativism may also be raised at the level of religious ethics, secular ethics will remove the first possibility out of discussion. Among the foundations of relativism, minimalistic rationalism is that the moral stimulus of human is not intellect, rather is emotion. The reason simply is a prudent instrumental under desire. Here, the rationality disappears and the authority of all moral theories destroys. . In individualism, all humans are equal and have rights to be free to determine ethical values. In this case, "other" isn’t important at all. Non awareness of all personal desires, the absence of solution as behavioral contradictions occurs is due to this base fault. Reductionism as another foundation regards the human in one aspect and reduces the morality to subjective things and it serves ethics just toward the biological needs. Not only this base destroys authority itself, also it denies the lower values and needs by negation of higher values

Aim: The Thought and information is very important for human as aware and empowered being. For societies which accept divine religion as original element of them life, this problem that what thought is religious thought and what knowledge is divine knowledge is very important. The aim of this essay is consideration that on the viewpoint of master Gavadi Amoly what Thought or knowledge is Islamic religious Thought or knowledge. the essay mark known compilations of the religious Thought and the quality of acquisition of that, on the viewpoint of the master.
the method of investigation in this essay is descriptive-analytic method and other methods of investigation is not used. Founds: master Gavadi Amoly introduce intellect and conveyance as two means for acquisition of the religious Thought. on the viewpoint of master, this is not possible that one is able to refers to the religious texts and without intellectual bullions acquire the religious Thought. The understanding of the religious texts is not happened for one that his mind is empty and adherents of separation school which have that claim, in the understanding of the religious texts, are involved in much differences. Of course, the master rejects also the evolutional view religious knowledge which introduce intellect as the criterion of correctness and incorrectness of the religious knowledge.
on the viewpoint of the master, the intellectual weighing and reference to the conveyance are two compilations that in interaction with each other, forms the religious Thought.

Abrahamic Religions (Islam, Christianity and Judaism) consider faith as a condition for salvation and redemption in the other world; of course not every faith, but the faith that is life saving and redemptive. This kind of faith, i.e. a redemptive one is a real one and comes from religious texts. But the question is what kind of faith is this?
According to Mulla Sadra redemptive faith is a kind of faith that comes from Burhan (reasoning, a kind of firm argument) and is esteemed as an intuition and stands against faith of simple and ordinary people. However Luther believes that only when a person believes full heartedly and is confident to his faith, then s/he may receive redemption. Calvin also holds that redemptive faith is just the faith that comes from a firm and strong belief so that it can overcome on all the doubts that may weaken it.
This research tries to compare the views of these three thinkers of Islam and Christianity.

Topic closely related to the topic of ethics and its relationship with religion and moral value proposition of practical reason is performance.Talk about one without addressing the other would be unproductive.At the end of Kant pointed to several shortcomings in the protection of their Allameh Tabatabai.Kant's epistemology underlying structures and Allameh Tabatabaei

Mahāyāna is a large branch of Buddhism with numerous followers in China, Nepal, Tibet, Mongolia, Korea, and Japan. While emphasizing on the same principles as its sister branch, Thravāda, Mahāyāna views them in the light of different interpretations. Śunyatā (void) theory and its related teachings, belief in the ideal of budhisatva and the existence of many budhisatvas, and the way of devotion or bhaktimārga are considered as the main constituting tenets of Mahāyāna, and its main differentiating points against the Thravāda. Moreover, without rejecting the Thravādian scriptures, each Mahāyāna school has its own authoritative texts, which express its particular views.
One of the oldest schools of thougt in Mahāyāna is Mādhyamika or the middle way. This school is also called Śūnyavāda or Śūnyatāvāda, because Śunyatā is considered as its basic principle. In this paper we are trying to reexamine this concept and its related teachings through the Mādhyamika texts, while giving a short history of the development of its philosophical thought.

Positivist approach, in modern natural science, believes experience as unique way to the natural sciences. This approach has faced over recent centuries with general acceptance so that the progress of the natural sciences was considered owe this approach. This view was challenged in the second half of the twentieth century and some philosophers and social scientists, to discuss the role of presuppositions, have tried to challenge the exclusivity of the method of natural sciences, At least in some stages.
In this work, have tried to extract, some epistemological assumptions of modern natural science that influenced in selection of data and hypotheses, shaping scientific theories of scientists and even their evaluation. Assumptions that Presence or absence of each of them, in the mental context of scientists in recent centuries, could create a different path in the direction of these sciences, as revised at any of these assumptions could have an impact on the development process of natural sciences.

There are many verses and Islamic hadiths imply that everything in the universe are all praise to God. This emergence of text or affirmation, in the history of Islamic Thought has raised several expansions and clarifications. Mystics, philosophers and theologians and commentators of the Quran explain this issue on the basis of their approach and point of view. this article, at the beginning presents special classification of different religious texts and then explains various approaches and classified them into eight so far have been not found in the other works. In the end, analysis and theoretical critiques of each was presented with a prerequisites of them. As a main result, on the one hand ontological aspect some kind of life and cognition and on the other hand from epistemological sense implications of the universe to the existence and glorify the Creator God can be affirm and this the exact implication of Islamic verses and narratives.

the theory of Ideas and Criticial Analysis view of avecina and mierdamad, By asid Ahmad Alawy and Mohammad ebn Aali Rezs Agajany. this theory Expressed by Plato.
There are agree on and opposite of the theory of Ideas In the history of philosophy. Some of philosophers, Such as farabius and avecina and mierdamad, Criticis and Gloss it. Two Muslim Wise said Ahmad Alawy and Mohammad ebn Aali Rezs Agajany Criticized the point of view avecina and miedamad About the theory of Ideas. The research findings shows that avecina and mierdamad Mistaked and Phlegmd in Analyc and Critic in the theory of Ideas.