فصلنامه فلسفه دین
سال پانزدهم شماره 2 (پیاپی 39، تابستان 1397)

The existence of God, has always been the main concern of human thought. Thus, in the history of religious ideas, presented various arguments for God's existence, as well as measure the validity of each of these arguments is of fundamental issues thinkers. One of the arguments that philosophy more in the West and in the works of Thomas Aquinas supplied proof that the perceived degree of perfection that course because it was Sv’fhmhayy, the criticism has been brutal So brutal were also criticized in the West is not concerned with philosophical theology. The argument in Islamic philosophy and theology were unknown or deemed to have been discredited. In this paper, we have attempted on the basis of the principles of wisdom Sadraie, affair a new version of the argument.

In the late twentieth century the government started to try a new style in management in order to solve the various problems they faced which became known as managerialism and new public management.Soon after it was criticised and showed that not only did this method of govermental management which is based on market-oriented philosophy,and mehtods used in private section satisfy its claim and have some conflicts,too but also have some adverse effects which derives from capitalist economy that is the main principle of management. The behavioral principles based on market - oriented economy and acceptance of the values of the philosophical management style by the government and governors makes them to be a symbol of those beliefs and theories which are in obvious conflict with the goals and postulates of religious government.
Analysis article method, is content analysis with extensive use of authentic texts on the subject of extensive study library for recognition of the fundamental principles of modern public administration and comparative analysis with the principles of religious government. On the other hand presuppositions and implications of religious government has analyzed by using an extensive library of study is analyzed.Finally, the researchers haz tried by using the analytical methodology and government philosophy from the perspective of religious extremism try to express the cultural consequences of managerialism and to show that the use of non - religious principles contained in the new government management style , though that involuntary , can have devastating effects in community

The Problem of Divine Hiddenness is one of the important argument for atheism.One of the important issues about the problem of divine hiddenness is the relation between Divine Hiddenness and Human’s Freedom.we in this essay considering the relation between Divine Hiddenness and Human’s Freedom in the view of two contemporary philosophers‚ John Hick and Richard Swinburne.
The results inferring from the considerations in this essay is that the Problem of Divine Hiddenness doesn’t justifys atheism and yet nonexistence of it doesn’t Inconsistent with Human’s Freedom.  

The issue of “The meaning of life” has always been the background of all people’s mind and the prelude of philosophers, psychologists and ethics scholars’ works. ”, Avicenna, as one of the greatest existential philosophers, recognizing the importance of the problem, always, in all his works, tries to give reasonable and well-founded explanation about the meaning of life. From three main applications of the word “meaning” i.e. “aim, value and application”, the main focus of Avicenna was on achievement of “the aim of life”.
This essay intends, through descriptive, analytical and comparison methodology, to examine the problem in three metaphorical stories of Hayy ibn Yaqdhan, Risalat al-Tayr and Salaman and Absal. In Avicenna’s view, recognition of meaning of life and to reach its final aims is a way so difficult and a path abundant with obstacles. He sometimes interprets the obstacles as “bad friends”(in Hayy ibn Yaqdhan), sometimes as “net, seed and chain”(in Risalat al-Tayr)and sometimes as “coquettishness’” (in Salaman and Absal). Avicenna explores the only way to freedom of such disagreeable circumstance, and obtaining the meaning of life, in conscious action, continuous struggle, and a deep and broad vision of the human life.

Ibn Arabi’s epistemology has an irrevocable tie with sharia. For Ibn Arabi, Sharia is the single route to the truth. Sharia is criterion for cognition, source of cognition and provider of double certitude in his epistemology. Sharia, in his view, acts as a criterion in the field of theory and practice. In theory, sharia is also a criterion in both intellectual knowledge and visionary knowledge both of which, the author believes, are comprehended with or without a mediator. The one who travels with his intellects toward the truth takes the divine religion as his model and imitates it so that he acquires the trinary of justice, knowledge and etiquette. Realization of these characteristics in the sacred realm necessitates attending the secondary causes. Ibn Arabi introduces these secondary causes as human “identity” and although considers it a barrier believes that it is an inevitable one and knowledge requires reverence to this barrier.

Kant puts religion on the basis of ethics and in his treatise “on the miscarriage of all philosophical trials in Theodicy” by representing an ethical character of Job called him a representative of authentic Theodicy. But, the faith for Kierkegaard is synthetic of the thesis (desire) and antithesis (abandonment) and these processes can be perceived in Fear and Trembling, in the story of sacrifice of Isaac whom he is one that Ibrahim’s entire life summed up in him. Kierkegaard believe that faith is a teleological suspension of ethical which means resignation to the absurd, reason tend to deny absurd but only and only faith can accept absurd. If reason say no to absolute paradox and morality convict the paradox just with counting of faith Ibrahim can have his son back to him. This paper seeks to examine the distinct and convergence points of these two thinker by addressing Job and Ibrahim based on Kant and Kierkegaard’s thought about relation of ethics and religion.

One of the questions that has always engulfed the minds of the thinkers is the relationship between religion and reason. In the Islamic world, this issue has been dealt with and, in particular, the subject of good and evil has been discussed in the field of ethics.
In this article, various types of relations between ethics and religion are discussed, and each of these approaches has been criticized and, finally, we have outlined the point of view that is based on the distinction between Worldly ethics to divine ethics. Which Worldly ethics not based on divine ethics and does not depend on religion and can be viewed independently of religion. However, divine and transcendental ethics are not derived from the religion and are defined in the context of religion, and this self-rule is in the domain of Worldly ethics dose not contact with moral god-rule in the field of divine ethics.

Undoubtedly, comprehensive knowledge of the shortcomings of the existing Theology, the exact answer to the possibility of Islamicization of sciences, and the demonstrated to possibility of modification of science from presuppositions, with a great look at the positions of effect and regret, And through it the inference of the effect of Theological beliefs on the human sciences is possible.
The present article, while in short admitting human sciences and the issues of these sciences are based on theological propositions by using of the historical method and rational analysis, it pursues this goal in a comprehensive plan.
On the basis of this plan, sometimes science or scientific activity as object of effect are directly affected by beliefs, and once again indirectly; That is, other epistemic factors (philosophical and scientific factors) or non-epistemic factors (the personality traits of scientists, culture, environment and statistical society, etc.) directly effect on the science or the scientific activity and the theological beliefs indirectly affect them. On the other hand, the influence on activity and the process of producing science and research is imaginable in both micro and macro terms; Because science can be considered as an issue of research and of the universality of knowledge, and examined the production stages of the two. Also, if the meaning of science is the meaning of discipline, the components of science, such as subject, method, endpoint, etc., are influenced by theological beliefs.

"Spirituality" in the first days was limited to religious traditions. Today, however, it has been used not only in all religious and non-religious traditions, but in some rituals, it has acquired its main essence in opposition to religion. The discussion of spirituality in the West has been widely dispersed in contemporary artistic works from the earliest times. And in all its forms, there is a process of communication with the transcendent mean and existent being, which gradually transforms the human pole and brings him closer to the immaterial world. This paper seeks to answer the question by analytical descriptive method while explaining the spirituality of spirituality in the West. What are the differences between modern Western spirituality and religious spirituality? In order to answer this question, the concept of spirituality has been referred to by Islamic scholars and Western scholars, and by mentioning its meaningfulness in the West, the philosophical explanation of the concept of "spirituality" has been described, and it has been described and determined by each aspect and dignity. That "spirituality" with all its provisions and assumptions is separate from life in this world. And there is two main differences between modern spirituality and religious spirituality: one in the method, and another in the origin. And most of the forms of modern spirituality are from intuitive material concepts.

Khafri researcher among philosophers who filed several arguments against the existence of God. and the proofs is known to have a veracious arguments features. The arguments using things like truth and existing collection, it has been proved existent. Khafri present written arguments to illustrate and explain in detail and evaluated Mulla Sadra has bugs. The result is that at least some Khafri arguments are true and Mulla Sadra Critics is not Right