مجله پژوهش های علم و دین
سال سیزدهم شماره 2 (پاییز و زمستان 1401)

Advances in technology in the field of artificial intelligence and entering the era of linking biological and digital achievements, depicts the perspective of the utopia of artificial intelligence that seeks to transfer the structure of the biological brain to artificial machines, so that their performance can exceed the performance of modern humans. But the realization of such an ideal, from the point of view of Bruce Reichenbach, is accompanied by theological and philosophical challenges. In this article, by analyzing the content, an attempt has been made to explain and evaluate these alleged challenges from two perspectives of Sadra's wisdom and artificial intelligence specialists in the areas of human identity, spirituality, worship of God, free will, and moral decisions. Although Reichenbach's concerns are significant, they seem to have drawbacks, such as a lack of attention to the survival of primitive patterns and the survival of choice and awareness, the possibility of transmitting religious sentiments in religious experiences, and the possibility of assuming the true God as religious. The possibility of realizing models of free will and the possibility of transition to moral awareness is faced in strong artificial intelligence.

Examining the views of Robert John Russell and William Pollard regarding theological arguments refutation of determinism based on the findings of quantum mechanics. The problem of determinism and free will in the framework of modern physics is discussed mostly based on the principles of quantum mechanics. In the meantime, William Pollard and Robert John Russell, who are both prominent physicists and at the same time Christian pastors, based on theological arguments, rejected determinism based on the findings of quantum mechanics, in which by accepting non-determinism as The inherent characteristic of atomic processes and the defense of the divine role and guardianship in the creation of this indeterminacy and its control have rejected the determinists' claim regarding the contradiction between the acceptance of free will for man and faith in the omnipotent and omnipotent God. In this article, after examining their views, we show that present approach is an effective step in presenting a satisfactory and comprehensive compatibilist view, especially in the framework of theological arguments. Of course, in order to solve the problems and shortcomings of this view, the problem of explaining and reductionism, assumed in this approach, should be criticized

One of the important controversies in the biology of the 18th century was “the diversity of different forms of organisms”. "Why did this form of living creature appear among the various forms that had the possibility of life?" was the main question. Scientists resorted to the theory of stability of types. This theory had its origins in theology, which believed that every type and form of living beings was created by God. The arguments that were expressed in this direction were usually teleological arguments, based on which the final explanation of creation, the goals and objectives of every creature and the final causes of its functioning, was considered the most justified explanation of the structure and form of a living being. George Cuvier, the famous French biologists of the 18th and 19th centuries, was among the most influential scientists who critically examined the teleological explanation of the life of a living organism by stating the " The Principle of the Conditions of Existence ". Without resorting to teleological explanations, he showed that the explanation of the life of a living being or its functions is related to a set of necessary conditions for the expression or existence of that function. In this article, first I try to show that the teleological explanation is based on the concept of "function" in biology. Secondly, I show how Cuvier presented a non-theological interpretation of the life form of a living being by stating" The Principle of the Conditions of Existence ".

Since the beginning of his life, man has been looking for a reason for the origin of existence, and this issue has provided the basis for discussion among thinkers. Antony Flew is one of the thinkers who, based on evidentialism and following the analysis of religious worldview, first turns to atheism and then to deism. According to his approach, Flew sought scientific and experimental evidence for his beliefs, which by resorting to this approach and its arrangement in the form of teleological argument, finally leads to deism that the analysis of these evidences is the subject of this article. As a result, it will become clear that these scientific and empirical reasons can be useful evidence for deism to some extent, but the nature of science is the lack of stability, and transformation, which is considered an important weakness for epistemological matters. Also, although Flew does not go beyond deism by appealing to them, he refers to God's intervention in nature after creation, which indicates the lack of sufficient coherence of his thought after the change of belief. Finally, it should be said that considering his deism, his belief in practice is not much different from his atheism.

Throughout human history, godly thoughts and beliefs exist as a part of culture and have caused the appearance of religious beliefs. In the meantime, architecture as a platform for these cultures has created special religious buildings. One of the religious buildings whose physical structure was influenced by religion is a place of worship. In the meantime, the Sabean temples are one of the very strange examples that no traces of their original buildings remain, but they are mentioned in historical texts as mysterious buildings that have not been investigated separately in research. Therefore, the purpose of this qualitative research is to explain the typology and the roots of diversity in the physical structure of the structures of this ritual. This research intends to examine the religious foundations of the Harran Sabian faith in the architecture of temples from the examination of historical evidence and texts and to explain the structure of the buildings and the relationship between the structure and the hidden meaning of the architecture. The results show that different spatial elements are used in religious architecture to express the beliefs of religions, and an element such as a symbol and a sign is used in the form of an artistic work as a bridge to convey and instill religious concepts.

The article focuses on the position of the effect of science on secularization and tries to show why this effect of science on secularization by examining why. In order to answer the above question, the effect of the supporters of science on secularization was examined in detail and the issue was discussed from their point of view. Finally, in response to the question, what are the causes and mechanisms of secularization? It was concluded that the reason for the effect of science on the secularization of contradictions and incompatibility of "basic assumptions and beliefs", "consequences", "characteristics", "explanations" and "spirit" of science with religion. In this situation, it means that the existence of incompatibility between the above cases with the religion of science causes the secularization of society by reducing the need for religion or changing the attitudes and beliefs of individuals. That is, science, on the one hand, reduces people's need for religion and, on the other hand, causes a change in their attitudes and beliefs, and thus results in secularization.

This paper attempts a philosophical and critical appraisal of "Islamic Psychology". The claim of the article is that the so-called Islamic psychology in Iran is too comprehensive, ambiguous, and blended. The paper aims to distinguish relatively separate areas under it. Some people infer a kind of religious science from this title and call it "Islamic psychology" in the same sense as "Islamic economics". In the article, this perception of Islamic psychology is criticized. Others have a different understanding of this concept and consider the psychological study of Islam, which can be better included under the "psychology of religion" and called the "psychology of Islam". In the article, some suggestions for work in this field are presented. Another group also refers to the technological aspect of Islamic psychology, and considers it as a kind of religious psychology. This article introduces five different meanings of "Islamic psychology". Failure to pay attention to these distinctions is among the main causes of ambiguities in Islamic psychology.

 Before the emergence of modern science ,Philosophy was dominant over all sciences, including the empirical ones. But with the advent ofpositivistic school of philosophy during the first half of the nineteenth century  and its dominance until 1960’s, both religion and philosophy were put aside  formally , and scientists sought the answer to all human questions from empirical science.But, during the second half of the twentieth century ,it be came clear that science per se Cannot account for moral values and cannot answer humanity’s ultimate questions and is full of metaphysical assumptions. Therefore ,philosophy (especially  metaphysics ) has been revived by some eminent scientists, and they  are looking for a comprehensive worldview which can take care of scientists’ questions, and some of them have proposed a religious worldview for this purpose.

The studies of science and religion, which turned into an academic field since the 1960s, have been fortunate enough to maintain their multi-discipline-inter-discipline nature and avoid becoming disciplinary. The specialization of research fields such as "science and religion" will cause the field of discussion and debate between thinkers of different fields, including scientists, theologians, and philosophers, to become such a specialized field that no one understands their language except for a few specialists. This multidisciplinary-interdisciplinary nature can be recognized not only in the variety of topics and disciplines involved but also in the range of research methods in this field, from comparative studies to historical-philosophical analysis.

During last half a century, particularly after the Islamic Revolution, Islamization of science and particularly humanities has been among important philosophical discussions, and still a lot is being published on this issue. This paper attempts to identify the exact subject of the discussion, and to show although objective science tries to make distance from every biases, even according to the realists who give priority to the correspondence, the impact of different worldviews on the objective theories they offer still can remain. Islamic worldview is no exception, and as sciences of different historical periods have been effected by the prevalent worldview of the time, it can be effected by the Islamic worldview. Then the theory of impossibility of Islamic science is refuted by the case of mind body dualism in psychology believed differently in Islamic and materialist worldviews. It is noteworthy that science can become Islamic in a natural way and not according to policymaking. Science cannot be Islamized using censorship or mixing it with propositions from the Quran and Hadith. At the end it is concluded that although science can become Islamic, Islamization of science based on censorship and similar artificial means is not fruitful.

While generally the concern of the researchers of the philosophy of religion is related to the truth, justification and meaningfulness of the religious propositions, the theologian seeks to explain or understand the reason behind the thoughts and rituals of religious people. In this article, we discuss Freud's opinions in the field of religious studies to explain why religion appeared at the beginning of history from Freud's point of view. We also deal with the issue of how Freud's ideas in explaining the origin of religion are related to the opinions of Darwin and some Darwinists. In the introduction of this article, religious studies and its different categories have been discussed. In the second part of the article, we have explained Freud's opinions about the origin of religion in prehistory. In the third part of this chapter, we have discussed which part of Freud's theories in the field of religious studies was influenced by Darwin and in which part it contrasts with Darwin’s theories . In the fourth part, we have raised the criticisms of some Darwinists against Freud in the field of religious studies, and in the fifth part, we have examined these criticisms.

The purpose of this article is to look again at the design of children's hospitals based on the principles of Islamic architecture; Because the construction of rich and valuable buildings that, in addition to satisfying human needs, can give him peace and remain valuable for many years is a fundamental issue in the field of architecture. In this study, architecture, the place of Islamic art and beauty, human personality and his need for secrets and needs were discussed. Keeping in mind that architecture tries to symbolically remind him of the real place of man in existence, the spaces of medical centers and the visual effect of colors and pictures on the peace of the patient and the doctor were investigated in the field and in the next step , the design with images, motifs and lines used in Islamic architecture was suggested and given to people in the form of a visual questionnaire. The results in the qualitative and quantitative part of the research showed that people consider the use of Islamic culture and architecture in hospitals and children's treatment centers to be useful, and also suggest more suitable and better designs than what was presented in the initial study in the questionnaire.