فصلنامه پژوهش های فلسفی - کلامی
سال پنجم شماره 3 (پیاپی 19، بهار 1383)

Having, in this essay, referred to different views on the interpretation of faith, the author has followed William James theory on the interpretation and justification of faith in the three parts of principles, general framework, and will to power. Due to his pragmatism and particular view on humanity as s being not confined within merely premises (yet insufficient evidences) for the justification of faith, James take will to power as sufficient.

Although the belief that human beings have reason is taken as self-evident or close to evident, yet when we come to know it and give some logical definition both inclusive and exclusive of it and to show its function in theoretical knowledge and practical judgments, we meet many disputable issues which deserve analysis and criticism. Reason, in this article, is surveyed from different aspects of semantics, ontology, and epistemology, in the light of rational, experiential, and traditional discipline of knowledge.

The explanation of revelation has always been dealt with by the theologians, philosophers, mystics, and the interpreters of Qura¨n. Having looked through their theological, philosophical, mystical, and ways of interpretation, they began to give their explanations for the revelation, and thus brought about different theories on the analysis of revelation. In this article, the author has dealt with the theological theory on the issue. Generally speaking, theologians have two linguistic ans non-linguistic approaches to the revelation. The former approach includes the subjective speech (logos), and the creatable speech, and the latter one covers the theories of revelation or the especial intelligence and the religious experience.

This article deals with Wittgenstein¨s philosophical views in his later philosophy. His views are radically different from those of most philosophers. This later philosophy is suggested not to solve the issues by a new method, but is a rereading of the main issues of philosophy. In order to get to such a goal, Wittgenstein has set forth the grammatical propositions which are to pore over the usage of words ans show their undue applications. "Language games" is one of his innovations which plays a significant role in demonstrating the variety of different domains of language: such games have a "family resemblance" and all are somehow regular. Wittgenstein embraces the various language games as self-evident and goes merely to describe them: such an approach is construed as "Wittgenstein¨s naturalism". Language is a form of life which can not be separated from other human activities. Language, according to Wittgenstein, is some human institute: this means that language is a set of individual and collective activities, The closer survey of language and its peculiarities gives us the more precise knowledge of language games. This precise knowledge is used by Wittgenstein to show the boundaries of games and to clarify philosophical questions. The article ends with a comparison between Tractatus and Philosophical Investigations showing how Wittgenstein¨s views of philosophical propositions have changed form Tractatus to Philosophical Investigations.

This essay is going to find some due answer to whether we can talk of a philosophy described as Christian. Having introduced the background of the issue among the Christian intellectuals and their opposing ideas, the author tries to give some sound picture of the question and to assess the different views, in particular Plantinga¨s. This article seems to be attractive to those interested in the Islamic philosophy, too

Spinoza is one of the seventeenth century philosophers of Europe. He is considered by some as one of the mystics advocate of Oneness of existence, because he has regarded the whole world as one single substance. Having a more profound look into Spinoza¨s philosophy, the author has come to the conclusion that Spinoza not only can not be held as a mystic, but also should be held among the modernism philosophers, the Cartesians. As one of the modernistic philosophies which depend on humanism, Spinoza¨s philosophy and his thoughts can not be embraced as mystical. A few of Spinoza¨s modernistic ideas opposing mysticism are: 1. the method of thought; 2. the principles; 3. the relation of the world to God; 4. the degrees of being; 5. the truth; and 6. free will.

It has been the lofty destination of mystics to reach the highest station of knowledge and spiritual perfection. Love, according to mystics, is the secret sign by which they can reach such a high station of transcendence and spiritual perfection in the mystical works as "cherishing", "love", "lovable", and "beloved

The views of two Muslim and Christian Mystics, Ibn al-Arabi and Meister Eckhar, are dealt with in this article.Having referred, in brief, to the two mystic¨s lives and works, the author continues to compare their similar ideas on metaphysics, questions such as, One Almighty God, that how the world was created by Him, His objectives of the creation, and the like. Along with his survey of the arc of descent and the arc of ascent, he has dealt with the annihilation in God. The key of salvation, according to Ibn al_arabi, is the annihilation in God. Explaining the term "the noble man", the author has dealt with the human transformation in Eckhart¨s mysticism.