فصلنامه فلسفه دین
سال پانزدهم شماره 4 (پیاپی 41، زمستان 1397)

The previous paper defines the faith and faith of believers (Muslims, Christians, Jews) and their division into acute and temperate, and examines the relationship between faith and skepticism to the analysis of Wittgenstein's religiosity.
Wittgenstein's religious view acknowledges the non-cognitive character of the religious language, while at the same time he believes religious beliefs to be often unreasonable. Philosophers, who are somehow influenced by his thoughts, are skeptical of the untruthfulness of his faithfulness or Wittgenstein's religious language. For ease, we summarize Wittgenstein's faith in three things: 1. Unreasonableness of religious beliefs, 2. Non-cognitive interpretation of them, and 3. Unrealistic interpretations of religion.

Various opinions and theories have appeared about the ontological question of good and evil from the time of Aristotle to now. This issue got more sensitive from the time it was considered to be a variable against the existence of God and his attributes. Some deem the existence of evil as the main and the only reason to deny the existence of God, while others have a view contradictory to this belief. In the eyes of John Hick and Augustine, evil is an existential entity. Influenced by the Irenaean theodicy, Hick gives in a new form to the definition of evil. Hick believes that evil is the lack of good and God is not the cause of evil, and introduces evil as a negative entity within a causal specification framework. With the provision of this theory, the casual principles also achieved special importance. In the study at hand, we investigate and criticize the metaphysical question of evil and its relationship with the existence of God from the viewpoint of John Hick. To this end, first the principles of good and evil are presented and then, the important question of “the role of evil in the causal structure of creation” in Hick’s and Augustine’s perspectives is examined. The purpose of this study is to assert that the main and hidden reason for the existence of evil cannot be justified and understood and as Hick notes, we should confess that the world of being in general and evil in particular are mysterious

The well-known contemporary philosopher John Hick is known with familiar theory of religious pluralism. But the essential element of pluralistic theory based on his analysis of validity and authenticity of various religious experiences. In fact, he makes a bridge among the plurality of religious experiences and plurality in religious beliefs. In fact he brings together the various elements(from witgenestein's theory that known as "seeing as" to epistemology of perception in kant and critical realism) to conclude variety of religious experiences and more indifferent originality of them. But the most important principles he used to prove the epistemological validity of religious experiences are: permitted the beliefs of religious experience as basic beliefs, principle of critical trust, principle of testimony, and ultimately the pragmatic principle of desirable outcomes in the life of the owners of the moral and spiritual religious experiences. In this article we analysis these principles. in the meantime of this review we discuss in detail about Hick's epistemic foundations of pluralism. Finally, we conclude that although attention to the Effects of religious experiences can be encouraged, it does not by any means derive from it the indisputable logical proof in the style of the traditional proofs of the existence of God.

One of the most important topics in the field of theology is the relationship between Divine Essence and attributes of God. Several views are expressed in this regard that one of them is the negating of attributes of God is known as negative theology. Ghazi Saeed Qomi is the most important promoters of this view. This article studies negative theology from the perspective of Ghazi Saeed Qomi. Three meanings has been said for the negating of attributes that all disputed. His inability to abstract multiple attributes from simple essence and misunderstanding of Attribute and to escape from Analogy between God and creature and inability to adjust diffrences among Hadith Collections makes him to accept negative theology. It is concieved that Ghazi Saeed Qomi can not represent a good and acceptable explanation for negative theology and his argumentes and reasons on negating of attributes are insufficient. Thus, we can not accept his theory.

Avicenna considers God’s existence as irrefutable. His intention of the word argument is the a priori argument, also known as absolute argumentation. In the article at hand, firstly the various types of arguments and their epistemological values are discussed and then, Avicenna’s stance toward the irrefutability of God’s existence and his reasons are examined. This analysis reveals that not only Avicenna’s proof of the righteous is an a priori argument, but also the creature-oriented arguments, in which the created is used to argue for the creator, are a priori arguments based on the accepted principles of logic. Since these arguments do not directly prove the existence of God, they are essential a priori arguments with regard to their own outcome, and are accidental causal arguments with regard to the existence of God.

Social mysticism is the natural origin of Islamic mysticism - an inheritance and a necessary need of our time and time, especially in the evolution and development of modern Islamic civilization. Social mysticism in the book of mysticism and tradition is not only against individual mysticism, but also the first traveler of Saluki (a journey from Creation to Truth) and the Second Solucci's journey (the journey from right to right) to the Third Solucci's Third Travel The journey from the right to the people with the right (one after the other) to achieve the journey of the four of me (the journey in the creation to the people with the right) and, in fact, after the "existential existential", the responsibility of "completing" and "completing" the people And arresting people in three elements: 1. Conduct of thought 2. Moral education - Spirituality 3. Social justice can be expressed and explained that the full complement of man is innocent in the first place and the perfect man in the second place, the responsibility Is committed They take it. Therefore, the main question of the present paper is that what is the nature and purity of social mysticism, based on the component of a complete human being, from Imam Khomeini's point of view? This article analyzes the essence of social mysticism towards the status of the perfect human being in Haseti and Shan, or the social-political province of the mystic of the sacrament.

Belief in God is one of the most important dimensions of all religions and this principle applies to Hinduism Too. As such we may find various forms of Theism in Hindu scriptures and darśanas or philosophical schools, such as Polytheism, Henotheism, Monotheism, and Pantheism. This paper considers the evolution in theism in Vedas, Upanishads, Gita and important darśanas such as Advaita Vedãnta, Viśistadvaita Vedãnta, and Niyaya, which have more attachment to theological concepts. Finally it seems that, contrary to other places, although in India the religious thought experienced various form of theism, it did'nt take the shape of one vastly spread and firmly established single form, especially in popular level.

One of the reasons that has long been used to prove the claims of prophets or even in some cases to prove the existence of God is miracle. But what miracles have with such a power to prove their claims, and basically what can miracles prove at all, is something that is not hidden from the skeptical and, of course, empiricist view of David Hume, and concerning to defend Christianity and natural theology Richard Swinburne is in the direction of finding best responds to these critics. Given the fact that from the seventeenth century, after Hume, the expression of the violations of the laws of nature was introduced in the definition of miracles, and Swinburne accepts Hume's definition, and at all this is the key to the definition of miracles, reviewing these two philosophers about miracle can usefull in understating it well. In this article, we want to examine the views of the two sides after considering which one is more acceptable in Islamic viewpoint.