فصلنامه فلسفه دین
سال سیزدهم شماره 4 (پیاپی 33، زمستان 1395)

Human dignity, based on the Sadraee thought and according to his basis and philosophy, is a factual and existential but not reliable and conventional thing and because this is graded so dignity is a gradation thing. Accordingly, inherently human contains dignity it means that dignity in the developmental system is a constant and unchanging thing and associated with human nature, Due to the characteristics such as intellect, wisdom, the breast of spirit has been granted to us, but can reach to a broader and higher world with an ascending process and connected to the divine wisdom and achieve to the acquisitive dignity. Although, acquiring graded acquisitive dignity is also possible through the existence of existential maturity attributes such as science and knowledge, faith, virtue and intellection so, human dignity based on the Molasadra viewpoint is a bilinear thing which one side of consists of human and the other side spiritual and human is a unique truth who can travel from a physical degree to the spiritual degree.

In this paper has been studied the developments in contemporary theology since Schleiermacher, as the founder of a new theology, and definitions have been provided by the theologians of religion. From the perspective of Schleiermacher Religion is not merely Moral imperative, but is mysterious and forth Experience and is separate the wisdom of faith. Karl Barth insisted that the talk of God is not made and the type of propositions, But is an event or occurrence Reinhold Niebuhr shown in new orthodoxy that reason and faith are two distinct and separately context. Some existentialists, Like Rudolf Boltzmann and Paul Tillich, Tried to "de-myth" From the Bible and to show that statements about God are iconic and symbolic. In contemporary theology dominates the Critical attitude, Hermeneutic, Pluralistic, Text-based, Historical and non-dogmatic, with the rejection of totalitarianism.

In this paper more than compering Qadi Abdul-Jabbar and Swinburne wives on different issues about miracles, we try to show the similarity between presuppositions and methods that they use in debating about miracles.
We think that similar presuppositions and methods will lead to same wives. We try to show these similarities in tree section: presuppositions, methods and attitudes.in presuppositions section we show that both thinkers have deep similarity in epistemology, semantics and religious concepts.in attitude section we express that both of them are moderate rationalist and eventually in methods sections we state that Abdul-Jabbar and Swinburne use some methods like allegory, division and reproduction of arguments.

Alain Badiou is one of the leading contemporary thinkers whose ideas in philosophy have seriously influenced theological discourse. His thought mainly relies on two pillars, ontology and theory of the event. Based on these ideas, he tries to remove religious/spiritual elements of contemporary thought. With his novel mathematical ontology of multiple, he tries to categorize and criticize all theological discourses, especially what relates to God and tries to block the return of religious thought. He uses mathematics as the Ontology of the death of God, which in this text called ‘Axiomatic Atheism’. Analyzing this title, we first describe the main principles of his ontology, especially what related to death of god. Then we examine these principles and his proposed model to show some possible criticism about his atheistic thought.

Based on some important factors such as abstraction of imagination and also the power of soul on creation external imagery, Molla sadra utters his claim about bodily resurrection and creation of eternal body by soul.
And also he clarifies the way of creation and its quality. Examining and understanding the dominant system on the world and resurrection, leads us to this point that in the world causality needs both, the subjective cause and material cause whereas resurrection causality is just based on subjective cause.
In resurrection, soul, based on this point; create whatever it wants such as its own resurrection body.
In this world soul is able to create imagery by reducing external information. If this soul can reach to the complete refinement it will be able to create these imageries in the world exactly like what prophets do such as miracles.
And now those who go to the Heaven have this ability to create whatever prophets made as miracles in this world- based on the subjective system in resurrection- they can do it there based on divine allowance.
Because the soul is abstract and every abstract thing is the cause of its own subsection so it can have all section s and therefor creates imagery.
This kind of imagery creation in the resurrection is free from material causes and just is dependent on subjective cause.as a result, the dominant system of resurrection is called the subjective system.

The relationship between objective realities of the time of revelation and impressionability or non- impressionability of revelation from that realities are of the important issues that raised many doubts and debates in recent century. Undoubtedly, accepting the impressionability of the holy Quran from the realities of that time could be considered as one of the fundamentals of the historicity theory; the theory that would lead to the possibility of criticizing and denying holy Quran and considering human origin for it or some of its teachings; it may also raises questions on the only non-deviated heaven book. In this article, after referring to other fundamentals of the historicity of the holy Quran, the fundamentals of knowing revelation would be discussed and criticized; then the chosen Idea in the manner of the relation between the holy Quran and objective realities of the revelation time would be explained as the conclusion.

when the apparent meaning of the Quranic verses conflicts with the reasons out of the Quran, the faithful reader selects the improbable meaning that is farther. The opposed reason to apparent meaning of verses, often is collected from information of philosophy or history or science. This paper explains the nature and modality of selection the improbable meaning instead of apparent meaning and discusses about the legitimacy or illegitimacy of this process. In addition, the validity and efficiency of selection the improbable meaning are not permanent and acceptable everywhere, but this practice has some barriers and constraints . Most important challenge of selection the improbable meaning happens when this meaning is not author’s intention at the time of revelation of the Quran. In fact, the improbable meaning is based on new scientific data and at the time of revelation of the Quran, There was no reason to deviate from the appearance. In addition, in discussions with disbelievers to the Quran, ratiocination due to the improbable meaning, has not application because they are not committed to infallibility of the Qoran that is the origin of deviate from the appearance.

In that belief to God is a contract and heart condition that took safety for the believer and on top of all minor beliefs has been human and is happinees; there is no say; but providing characteristics of belief and comprehensive definition for that for a discussion of the most basic issues of Islamic theology and Christian theology is need. Among Christian with existentialist Paul Tillich with complex and ambiguous expression of God and his characteristics; and the expression of belief; with charact eristics such as: unconditional attachment and finally life and all action of man’s personality ; and also intentionally praclical feedom issue and considered .
Althougj he is amongst mode action believer –oriented but his definition of belief to above characteristics is paradoxical .
This aiticle seeks to prove two issues: The first absolute and infinite being nature of God means there is no character to God .
The second –belief in all ist stages is voluntarily and authority.

The article presents explanation and analysis of plotinus’ abstraction theology. In this theology he tries to get negative knowledge of the God. The meaning of the negation is neither of pure negation or privation but it is based on abstraction which purifies and abstracts one concept from else to attain the exact and true meaning of it. Accordingly, this method of theology is the same as the rational abstraction which deletes the additional qualities of the One in order to arrive rationally to the pure unity of the One. In this manner, as plotinus’ viewpoint , we say what the One is not, but we do not say what it is. Rationally, it may be treated two subjects for the abstraction theology: the first, the critical negation of all positive affirmations which used by man to the God. The second, the critical negation of our negations that is unlimited. In this theology, we have no knowledge or thought of the One, but we know about it from what comes after it. Then, we do not speak of the One, but we speak about it.