فهرست مطالب ahmadhossein falahi

The theory of the divine command is one of the main theories of the philosophy of ethics, which discusses religion and its relationship with morality, the good and bad of actions, divine command and prohibition, and other moral issues. This theory has had many fans throughout history, and religious and moral thinkers and various religious schools have expressed their views on it. In this regard, the aim of this study is to explanation and critique of Robert Adams and Ash'arites on the theory of the divine. In this article, the theoretical foundations and views of the Ash'arites and Robert Adams under the theory of the divine and in the field of ethics are examined separately. From Robert Adams' point of view, taking a position on morality has been examined in two axes: "good meaning" and "meaning of obligation", and from the Ash'arite point of view, it has been examined in two sections: "good and ugliness" and "moral requirements". According to Adams, the source of moral goodness is the nature and intrinsic attributes of God. Also, from his point of view, value concepts have objective reality and have an external reality, and the work of reason is only to discover and understand it. The Ash'arites, under the theory of the divine order, have paid more attention to the good and ugliness of deeds and believe that the good and ugliness of deeds are not inherent but religious. It is the will of God.

The issue of religious science has received agreement and disagreement from domestic researchers in recent years, and those who agree do not share a single attitude either. Two approaches can be mentioned in this regard: religious science in the context of Islamic culture, tradition, and civilization and inclusivist religious science based on reason and narration. Although there are things in common between these two perspectives, they have different principles, components, and results. The first perspective regards religious science as return to Islamic tradition and civilization in earlier ages, and finds revival of that civilization equal to revival of religious science. This perspective considers novel Western science as absolutely contradictory to the Islamic worldview, and holds that it will have no particular effect on the modern Islamic civilization. The second perspective, on the other hand, is focused on the belief that religious science will be one of the key elements in the modern Islamic civilization and that novel Western science will also be effective on this civilization. By generalizing the religious validity of reason from abstract to semi-abstract reason, the latter view also approves and acknowledges empirical data. In this research, the capacity of each of these two approaches in development of the modern Islamic civilization will be mentioned with an analytical-compar