فصلنامه فلسفه دین
سال یازدهم شماره 2 (پیاپی 23، تابستان 1393)

Problem of evil is something which is considered against existence of God or his attributes like being omnipotent and absolutely good. Philosophers and theologians have tried to solve this problem by different ways. The solution which is accepted by Muslim philosophers is the nothingness of evils. According to this opinion evils are not except nothing of essence or perfections of essence. In this article this opinion is expounded then pains and turmoils (which are considered as objection against existence of god) are analyzed. The opinion which is defended in this article is that by accepting the principles of philosopher view، pains are not as an objection against them، but the point of view of Muslim philosophers has for problems: - Evils which are nothingness of perfection of the essence are existent- Problem of evils is not solved by their opinion- Evils often require existential evils - Their opinion is opposite of Islamic scriptures.

Plotinus'' attempt to counter the Aristotle critiques on Plato''s theory of ideas، leads to his theory of emanation، which is called double act doctrine. Plotinus is influenced by Aristotle، not only in raising the problem of emanation quality، but the language and terms (including reasonable matter، indefinite dyad and activity) that are used to describe his theory. Also، the theory of the double act doctrine in some important respects is influenced by Aristotle''s theory of potentiality and actuality، and the ultimate agency of unmoved first motivator. On the Base of these influences، Plotinus is a Neo-Aristotelian just as he is a Neo-Platonist philosopher and his ideas aren''t pure imitation، but creative synthesis between the ideas of Plato and Aristotle.

Rationality of religious belief is one of the most important issues in the philosophy of religion and includes five epistemological approaches. Up till recent times، evidentialism was the approach prevalent in the field of rationality of religious beliefs. And it was considered as a symbol of maximal rationalism. Reformed epistemology، however، is a newly-emerged school which opposes evidentialism and deems rationality as something irrelevant. According to reformed epistemology، religious beliefs may be fully justified and reasonable، even if no evidence confirms them. Here، views of Wolterstorff، as one of the most important scholars advocating this approach، consist of two main assumptions: first، many people believe in many ideas about God in a foundational way، i. e. immediately and not based on other’s ideas; and the other، in most cases، they are right to believe in such ideas. In the present article، after saying that Locke’s standard in making uses of the notion of “reasonable” (which is the same as the standard of classical foundationalism) is not a justified one، the authors will explain the way in which Wolterstorff goes to discuss “rationality”. They will describe that he accepts rationality in the general and extensive sense of the term and by rationality he does not mean only Aristotelian reason; rather، he takes faith as being rational and proposes a synthesis of evidentialism and fideism.

In the middle ages، there are many intellectual currents In Judaism. A current of thought is in disagreement with the philosophy. Some have criticized philosophers from theological perspective and grups have criticized philosophy With the help of fallcy and its own philosophy. in this regard. helevy has a privileged position. He emphasized on the limits of reason and insufficient in explaining the theologica matters. He held special significance for religious experience and tradition. kuzari is His most important book. Much of the book is dedicated to disagree with Aristotle. While he respects reason، emphasized on limitations and inadequacy of reason. He impressed by Ismailis emphasized upon the impossibility of explaining the religious beliefs by reason and causality، Because they are relevant to the world of Amr، While causal explanation is relevant to the world of creation. So religious experience of believers and tradition is the best guaranty relating to world of Amr. This paper tries to explain his views on the limits of reason And the inadequacy of Aristotle for justifiy beliefs.

One of the most challenging and yet the key issues in the history of Islamic thought، the issue of «faith» that in many ways، has been the focus of scholars. As a wise theologian Mulla Muslim faith considers safe matter، as a devout faith، and against the denial of the right to be safe، even though his faith with various concepts such as authentication، Wisdom، Light، Unity definition of wisdom، but in his view، «knowledge» is the most important element in the «faith». Sadra imitative faith and knowledge discovery from a variety of faith; «action» out of the realm of faith makes sense. Although his faith as science knows it is therefore imperative that the provisions of the Syriac Mshkk، with the lowest levels of perfection and the perfect imitation of faith، without argument، and the highest it، is far to -it is erfani be. Transcendent Wisdom، he managed according to the principles of the four key characteristics of knowledge، knowledge of the existence of something; relationship between faith and good deeds، and much faith in the idea of religious merit، and benefited from the faith and will provide a new explanation، although this criticism is also imperative to note that the theoretical discussion، the element of friendship and love، no noteworthy.

Plotinus’ system of thought on the One and its attitudes The present paper tries to explain and analyze the Plotinus arguments for existence of the One and its attributes. At first، it is explained the basic arguments for proving the One. The common feature of these arguments are factual demonstration. The final section of the paper is investigated the main attributes of the One such as، the efficient and the ultimate cause، beyond of being and omnipresence.

The story of Saul and Goliath in the NobleQur’an، like other stories mentioned in Qur’an، contains the deepest philosophical، social، sociological، economic، political، psychological and legal issues with an eloquent and artistic language. The present article aims to analyze and investigate “the philosophy of Jihad” from the viewpoint of Qur’an which has been artistically mentioned in the story of Saul and Goliath. The article discusses ten principles of “the philosophy of Jihad and fighting” including: rejection of aristocracy، proving the necessity of divine legitimacy، necessity of leadership، giving ultimatum to contesters، etc…. The author believes that through contemplation into these verses and taking lessen from them، one can apply these principles at every time and by following Wilayat [«Wilayat،» derived from wila''، means power، authority or a right of certain kind. In Shí''a theology، «wilayat» is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth] mentioned in these verses، he can avoid from misguidance and going astray and can hold his head up high through risings and fallings in the path of divine tests.

one of the Ghazzali''s idea about immortality is named New body. He suggested it in «Tahafot alfalasefe». He was tended to criticize philosopher''s attitude about life after death. According to this view the man is made of two substance; soul and body substance. soul is immortal and immaterial and personal identity relate to the soul. for Ghazzali it is possible that GOD give to human the same body or the other body because God is omnipotent. He wrote his other idea in «Aleghtesad fe aleteghad» is named recreation or reconstitution. this point of view is suggested by Ashaere. Base of this view، the body is perished and disappeared and then it is distributed after death. God can to gather parts of the body and return them in the other world. although Ghazzali said the former idea is my selection idea about immortality and the first is suggested for criticizing of philosopher''s doctrine but there are some demonstrations that shows indeed new body and recreation or reconstitution doctrine are the same. In other words، one idea is explained by two kind of language، the first of them is express by philosophical language and the former is stated by teleological language.