فصلنامه فلسفه دین
سال هفتم شماره 5 (پیاپی 9، بهار 1389)

The topics of "religion" and "its language" had been one of the main issues that in recent centuries raised in the field of religious studies in the west.The semantics of divine attributes, wrangle of science and religion, and emersion of philosophical schools like positivism and logical positivism, should to be mention as factors raising the topic of the language of religion among philosophers and theologians.One of the remarkable challenges of contemporary study of religion concerning language of religion is intelligibility of religious propositions; and it is more important than question of meaningfulness or meaninglessness and positivistic attitudes. Wittgenstein presented in this respect two different views in two stages of his philosophical life. In his first conception, i.e. "pictorial theory of meaning", language is considered as picture of fact; while in his second and later view, i.e. "usage theory of meaning", he presented the "theory of language games".This article is going to beside Explanation of theory of language games; give a critical analysis according to primary sources.

The theory of dualism, i.e. duality of mind and body is, from most of the religious scholars and theologian's point of view, a theoretical basis for believes to hereafter. Today the doctrine of physicalism is the most important challenge against dualism and whereby, mind and its moods, either are unrealistic and illusion (eliminative physicalism), or reductive physicalism; i.e. reduce them to material affairs. The theory of Mind-brain identity is a branch of reductive physicalism according to which, mind and its moods are nothing but mental and neural processes. So the death of mind and its moods comes after death of carnal body.In this paper besides presentation of the theory of mind-brain identity and its basis (the principle of elimination and redaction), we will show firstly the former is not provable, secondly, if it were so, it is unable alone to prove this identity. Moreover, the principle of reduction because of its contradiction with Leibniz principle is not also useable.

Despite of the fact that the Economy has rooted in empirical science, it has been under influence of opinions and religious values. Moreover, economical systems who manage leading this science are based on theological and normative principles.Today the issue of permanent development conjoint with biological environment and right of aftertime generations, and beside occupying economists mind, engaged scientists minds for many years.We believe that inefficiency of capitalistic system in west at solving the problem of impermanent of development, were because of philosophical and theological foundation of that systems and economical system of Islam can overcome this problem with its great religious doctrines. In this article with appealing to Quranic verses and religious narratives we try to prove that religion can supply foundations for permanent development in the world.

Thomas Aquinas under discussion about prophecy, which is itself a branch of divine grace, applies the notion of "natural prophecy" and distinguishes it from "divine prophecy", which is beneficent of Holy Spirit. He classifies the explanation of philosophers, among them Avicenna about prophecy, only under domain of natural prophecy. This article tries to determine the accurate meaning of natural prophecy with semantic analyzing of it according to Aquinas basis. Natural prophecy in Aquinas's view joined with the idea of distinction between sacred doctrine and the light of natural intellect.But moreover that the notion of natural prophecy in Aquinas is yet obscure, the notion in its relation with his idea is firstly still a sacred doctrine, and secondly, it depends on the way of getting rationales; so there is a profound difference here between Aquinas and Avicenna. The consequence of this differences is that Avicenna's explanation, at least from internal viewpoint, is a complete divine prophecy and not taken from nature; but Aquinas usage of natural prophecy close the way to philosophical explanation.

The Conflict between "Science" and "religion" had been, from the past up to now, one of the basic challenges among religious scholars. They have always sought to find a consistent explanation for these two concepts. Among them, Ghazālī, made many efforts and has taken advantage of “hermeneutic” to remove this Conflict. In the present article at first, major solutions to the issue have been pointed out, and then Ghazālī’s viewpoint towards this case is explained. At the end, Ghazālī’s new opinion is mentioned. In this new point of view, he regards the solution of this conflict in correcting our views towards scientific and religious proposition.According to this theory, the scientific statements are hypothetical propositions, rather than certain ones. so resultant knowledge from religious statements are mostly hypothetical knowledge. Therefore, there is no reason to prefer one of these statements to other, and we should leave the conflict as it is, and thereby, the religion doesn’t confront any challenges; because our understanding from religious proposition is a hypothetical understanding, and ascribing this conception to the divine legislator is a presumptive attribution. So the scientific statements, even if they are certain, cannot manage to disprove and falsify the religious propositions, because the Conflict of human sciences is at most, with just a kind of understanding of religion that cannot be decisively attributed to the religion and divine legislator.

Avicenna has presented some divisions of happiness: at the first he defines it as favorite thing per se (intrinsically), and goal in itself. He divides also happiness in one respect into two kinds; the first one is happiness in relation to different powers of soul, and the other is happiness in relation to soul itself. From the other viewpoint he divides happiness into bodily and spiritual and believes that spiritual happiness is original. He also divides happiness into absolute and restricted and maintains that we are not able to attain absolute happiness and adversity in this world.By the way, we should mention that although Ibn Sina asserted in his various writings, differently about criteria of acquisition to great happiness, there are sympathy between them and this ideas could understand essentially in the same meaning. He believes that final happiness and prosperity could not be drivable in this world.

One of the special ways of god's cognition is intuition. In this article after offering the definition of this notion and explaining the difference between intuition and munificence, and also divine and devils intuition, we will imply the necessity of existence a criteria for truth and believe to these intuitions. Theosophies maintain that these criteria are reason, scripture, i.e. Quran, and tradition (sonnat). Then we try to evaluate the reliability of intuition in Quranic verses as: god visage (leghaollah), god sincere servants (ebadollah-al mokhlesin), verse of intuition, verse of seeing sky and earth heavens, and etc. Moreover, we evaluated intuition from narratives (Revayat) and orisons (adiiyeh) viewpoint, i.e. narratives of Nahj al-Balagha, Mafatih al-Jinan and so on.