فصلنامه فلسفه دین
سال چهاردهم شماره 3 (پیاپی 36، پاییز 1396)

No doubt Shykhashraq largest optical Wise arena is Islamic territory
Light sentence based on his deep understanding of the Quran and the light of wisdom of ancient Persia, as well as the influence of the Neo-Platonic philosophers Hkmhalmshrqyyn Blndmrtbhay such as Ibn Sina, and very thoutful coherent system of light left in the history of Islamic Philosophy The record was not before him and not after him.
This article focused on the first issue Sheikh intellectual system of illumination, the light of the correspondence between the physical concept With its metaphysical meaning and explanation of the first issue also creatures and critters of the world about the divinity of love Resurrection and the lamp worldview Sheikh is targeted illumination.
The main concern bridging the gap between the sensible and intelligible, or visible light and light is reasonable. That is why we tried to begin his discussion of the physics of light. In fact, as this means that the backend will not appear on the illuminated wisdom. Physics is not at odds with the metaphysics but the last level rise or the metaphysical reality Sheikh illumination in the optical far, there are points which, although far declined to but in light of the process never actually able to meet his lost.

In this article, I am going to introduce a new concept of Kant’s good will that is outcome of consideration of Kant`s radical Evil thesis. For Kant, all human beings are evil for the propensity to evil in them. For him, even though human beings are rational beings, but they are finite at the same time and this finiteness roots in their sensuous nature and forces them to precede sensuous incentives over moral maxim and causes they would be evil. But can human being overcome to propensity to evil? Can he achieve to moral perfection? Kant believes that human being can’t alone overcome evil and to do this he needs the assistance of God. But for to receive the divine grace he must prepare for it. He must create revolution in him. This revolution leads to the formation of good will, but good will that comes from revolution against radical evil and as reaction against it. The formation of such will is one of the Kant’s reason’s to existence of god, because if doesn’t existence man can’t be the owner of such will.

Probability calculus is one of the issues that have a major role in economics. Contemporary economics has distinguished between objective and epistemological probability and frequently has used the objective one in economic theories. But now in the wake of criticism of subjectivism on the objective probability, the orientation of the economy is towards Bayesian probability and epistemological probability. By studying the position of the probability calculus in different fields of economics, it is suggested to explain the principles of Islamic economics, on the basis of theories of Islamic philosophers. Motaalia Wisdom sees the objective possibility, some sort of psychological probability and only the logical certainty is valid. Allameh Tabatabai with the theory of Eetebarat has continued this way. Accordingly, the probability is the subjective expectation that whatever the lawful, do not exit the psychological probability. With its different levels, psychological probability is subject to the provisions of practical reason, and in some cases it can be followed in the absence of logical certainty. Use of this view benefits the Islamic economy in epistemological and methodological area. Method of Islamic economics uses probability calculus as way of verifying economic theories in absence of certainty. Also where the action is bases on probabilities, we could use the calculus. Probabilistic prediction is also another way of using this calculus in Islamic economics when we have no certainty. The interpretation of the martyr Sadr for probability based on elm-e-ejmali lacks discovery, because it doesnt reach the logical certainty.

The possibility of Islamic human knowledge is the most fundamental issue in Islamic humanities. this is a controversial issue, many have accepted it, and some have denied it. According to their attitude to the two categories of science and religion, both groups make some reason. Allameh Tabatabai has stated in the valuable commentary Al-Mizan and other works based on Quranic verses that the link between human science and Islamic thought is possible . He does not accept the words of the disbelievers, because they have not gone through the right path in their understanding of science and religion. In this article, we try to examine the most important reasons for the opposition to Islamicize the humanities. The main reasons for the opposition are the following: the variation of science and religion in the method, language, purpose, subject and issues, as well as the claim of minimal interference between religious and scientific matters or the claim of the contradiction between its propositions. These claims have been examined from the perspective of Allamah to study and critisize, in the light of his words, the claim of the impossibility of Islamic human knowledge.

Plotinus thinking as applied in the grounds and infinity Ahad, lack of acceptance of solutions and alliances, despite being super-interpretation of causality to overflow, God is something totally different,
In such a way that one can not put a name to him and he can not be described by any language Ahad Plotinus above that for all non-recognition of acquired knowledge and intellect and intuition knows . The only way to get him to go beyond intuition that show obvious dichotomy defines control.
Farabi, according to the Platonic theory of grace, gives a sense of Necessary Despite some accounts, with the One Plotinus under the Effect of Islamic teachings and theories metaphysical distinction of being and nature The unit also has many differences with the concept of Plotinus. Necessary knows of that nature, necessitates existence and the assumption of non-existence, is impossible. There's not arise due to non-existence to another, and he does not need, but it is because of all objects.
So there he is simple and non-composite. And because it is simple, it is not definable, since God is simple nature, his attributes he is one with nature and the universe's creation was invented.

In the following papers, we look George Pattison, and focus on his theory about art- religion relationship. It seems, he designs a new way and prepares a new idea about religious dimension of art, which he have called it theology of art. In constituting this new idea, Pattison refers to Zen- Buddhism, with some contents of Existentialism, and he shapes his distance from Romanticism and Postmodernism. According to him, art can provide an aesthetic view, can cultivate its receptors, and finally can join human kind to the spiritual journey. But if we consider his approach, it is obvious that he couldn’t succeed to reach an authentic and reliable viewpoint. It seems we can call his theory an artistic theology, in contrast of theology of art.

Philosophers of religions, in Most of the issues about the problem of evil as raised in western philosophical and theological arguments, are focused on the theoretical dimension of this subject. Most of these issues take the inconsistency between evil and the god's attributives as a very important challenge for the believers of theistic religions. Defenders of the Process theology like Alfred North Whitehead and others in the Chicago school, try to pose the problem of evil in the form by arising different descriptions for God and his attributives. Most their important principles are: denying God's omnipotence and omniscience and His knowledge to the future, deferent interpretation of the relation of God to the world, and distinction between the apparent evil and the real evil. In this article, we try to critic philosophical and theological principles of Process Theology, by the Islamic philosophical and theological principles of Transcendental Wisdom.

The theodicy of protest is a theodicy that arose in post-holocaust theology. The theodicy of protest is going to reinforce hope of removing evil through faithful protest and complaint and address God whose power is not limited by any rational rules and only depends on his absolute will. The theodicy of protest’s expectation is that God will change the circumstances in favor of the people who are suffering. In this article we try to analyze and criticize the theodicy of protest. The theodicy of protest in comparison to other theodicies has advantages and disadvantages. Despite other theodicies which undertake maximalist approach to discover God’s reasons and motives it undertakes an average and skeptical approach. It also has a pragmatic and victim oriented, rather than a theoretical approach; it provides a response to the emotional problem of evil; and it pays attention to historical events; it is going to solve the human problem through a human approach rather than solving the philosophical and theological problem of evil. However, this theodicy has faced several criticisms: pessimistic eschatology, its opposition to divine beneficence, the contrast between human freedom and divine interference, the contradiction between divine love and divine power, the denial of hope in God, incorrect generalization of its efficiency. Some theologians and philosophers have criticized this theodicy including: John Hick, David Ray Griffin, and Stephen T. Davis and D. Z. Phillips.

For a long time, most of the scientists believed in antagonism between science and religion, and that religion has nothing to do with reality.
In this paper, the viewpoint of Hegel, will be taken into consideration. According to him, in the history of the world, human being's knowledge has risen up gradually and in each period, there has been a parallel dialogue and interaction between science and religion of that time. The reason is that as science has developed in the process of history, religions have also got more rational and complicated. So, according to Hegel, science has not led us to a secular and naturalistic or a materialistic orientation in 21th century and the story of antagonism between science and religion is a factitious and fabricated story.

The problem of God’s attributes, with it’s semantic, epistemological and ontological aspects, has very important position both in theology and philosophy. Spinoza as a 17th century rationalist philosopher that has based his metaphysics upon the Idea of God as a first cause, and the only substance, say that to conceive God’s Essence isn’t but to conceive it’s attributes. In this article I have tried to make some systematic responses to the questions about definition, objectivity and the number of God’s attributes in Spinoza’s philosophy. my method of research is descriptive-analytic. In abstract it can be said that Spinoza in his final thoughts, believes that attributes of God are knowable by intellect, objective and infinite in being and number. He also makes distinction between attributes of God and his properties and negates some attributes that theologians ascribe to God to make distance from anthropomorphism.