مجله پژوهش های علم و دین
سال سوم شماره 1 (بهار و تابستان 1391)

Classical economic theory tends to recognize Smith as an economist who took a glance to moral philosophy; not a serious moral philosopher with great moral concerns. That is why، The Wealth of Nations was regarded as an independent work from his moral work -The Theory of Moral Sentiments- and became more popular. However، Smith considered economics and ethics complementary. It must be made beyond question that، for Smith، The Theory of Moral Sentiments and The Wealth of Nations are complementary and not exclusive. He wrote on moral philosophy first and he was more a moral philosopher than an economist. Smith، who is usually regarded as the patron saint of “capitalism” predicted many of its negative consequences such as “wages below the level needed for maintenance،” “exploitation of workers in the colonies،” “alienation in consequence of the division of labor،” “destruction of one’s skills،” and “reduction of workers’ human talents.” He tried to prevent these negative consequences by focusing on some moral issues like “sympathy،” “justice in increasing the level of workers’ wages،” and “equal opportunity for competition in economy.” However، the unilateral interpretation of classical economic theory of Smith’s normative puzzle and neglecting his moral concerns in The Wealth of Nations and The theory of Moral Sentiments made many of his predictions about the negative consequences of “capitalism” come true. Based on Adam Smith’s moral ideas and “Islamic-Iranian Pattern of Development،” this paper tries to put forward a new interpretation of “capitalism” that could be used as a strategy for realizing “Economic Epic” and promoting “National Production.”

In this paper، the theory of irreducible complexity which contradicts and refutes the Darwinian Evolution is regarded as the proper and defendable way to the existence of God. Thus، I have first tried to classify the irreducible complexity proof as one of the branches of teleological arguments and then to explain that all of teleological arguments have the unique structure as far as the analogical and inductive components are concerned. The other part of this paper is the serious doubts and obstacles that I have put in front of the compatibility of Darwinian Evolution and Natural Selection with the existence of the intelligent which has severe defenders among contemporary philosophers.

The world''s endless landscapes are sign of wisdom and unique architecture of the creator. What do the scenery and architectural concepts represent? What are its factors? And how is the process of reflection and understanding of these sceneries by human beings? There is a systematic phase in the appearance of these sceneries that originates from the eternal power. The presence and appearance of these sceneries are God''s blessings in every ways and once he stops his blessings they are destroyed. Every creature of the materialistic world has its own special place، time، and status. Sceneries are divided into three general categories of spectator، light، and space and each scenery makes the spectator to reflect and acts as a reminder of God''s wisdom. Man''s level of perception of scenery rises from feeling to imagery and to reason. Reason has penetrated deeply in the perception of sceneries and it continues to the point that it reaches the truth of the existence.

The argument from design or teleological argument is one of the simplest and most general، at the same time the oldest argument for the proof of God’s existence. Of many philosophical arguments in favor or against this argument، Kant’s critique is very renowned. Kant’s stance is both favorable and critical. In his view argument from design has been always laudable، for it is the only argument that paves the way for understanding the belief in God، so it is a natural path. According to this argument، the existence of God can be reasonably substantiated by knowledge of nature without resorting to any transcendental argument. But practically it fails to do so، for in a stage of the argument it overlooks experience and takes recourse to cosmological and ontological arguments. As a result، the argument from design apart from its flaws it commits the fallacies of other arguments as well. By restricting the arguments of God’s existence to three arguments، Kant disproves all of them and holds that theoretical reason is unable to prove God’s existence، and finally he asserts that belief in God should be based on ethical principles

The holy Quran and the narratives by Muslim Philosophers and scholars have considered issues such as trying hard، curiosity، eagerness، respecting the master، thinking and analyzing، being up-to-date and fresh، creativity، etc. as the most important motivations for a student to reach high ranks of knowledge. They have planned the way of students in a special manner-from imitation to research- for them in order to avoid becoming closed minded، non motivated، lazy، contented with little knowledge، shy to ask، afraid of declaring ideas، a permanent imitator، etc. Obviously، students need a high level of endeavor as well as support، encouragement and advice from the society، officials، professors and families in order to get passed the stage of imitation and learning and obtain the ability to research and produce knowledge.

In this research، I provide an adequate exposition of the refinement and completion process of current sciences to attain religious science. Then، I have defended this exposition within deontological conception of epistemic justification. I have shown in this article that in some situations this approach is the best way to produce religious science. A reflection on how to use this approach in the production of Islamic Philosophy can yield an exact method to encounter with current sciences، in the Islamic viewpoint.