فصلنامه فلسفه دین
سال یازدهم شماره 4 (پیاپی 25، زمستان 1393)

Since the third and fourth centuries AH، “The theory of Moderation” which has Greek origination and is based on Aristotle''s ideas in ethics، gradually entered Islamic ethical literature and many scholars، such as IbnMiskawayhand KhawajehNasir al-Din Tusi، found their ethical works on this Idea. According to this theory، the virtue is complying with “the mean” in every action and avoiding the excess and deficiency which are considered as vices. In this study، by examining this theory and comparing it with the Islam''s ethical theory – which is expressed in Islam''s main texts، i. e the Qura''n and hadith – I will try to set forth an accurate and inclusive view in this regard. At last، the result of this try is showing the incompleteness of the basis of the Aristotelian theory of “Moderation” and also proving that according to reliable religious texts، the criterion for the “happiness” is “the intimacy to God” that encompass all excellencesand on the opposite side، “wretchedness” is avoiding every deed that approximates the person to the almighty God.

Both Olama-i- Osoul-e- Fiqh and Schleiermacher have the same hermeneutical object، that is، achieving the intention of author. Schleiermacher plans to achieve this object by two phases of grammatical and technical interpretation and explains them. But exposing notional and assertional significance، Olama-i- Osoul have dealt with assertional significance which is the intention of author، by means of several literal، rational and common sensual rules which are common between all rational humans. Comparing these two views on hermeneutics and explaining similarities and dissimilarities، we conclude that Olama-i- Osoul’s theory is preferred to Schleiermacher’s and leaves no room for anomalous gestures.

The present study attempts to define the meaning of faith according to the views of Morjeeh since this definition distinguishes this sect from the other sects of the era and the belief in this definition of faith is the common point among all the branches of Morjeeh. Finally، this study criticizes their view on the basis of the Quran and the traditions (Hadiths) of the Shiite Imams (Peace be Upon Them). This sect believed that they adopted their name from the verses of the Quran. The views of the Morjeeh were the following regarding the definition of faith: 1- Shahadatain is enough to become a believer. 2- There is on need to distinguish between Islam and faith. 3- Committing great sins has no effect upon one''s faith. 4- There is no relationship between faith and deeds. These strange views affected the thoughts of the Muslim public at that era and deviated the Muslim society from the right path which was delineated by the prophet for the salvation of mankind in this world and the hereafter (next world). This paper criticizes the views of this sect and proves that on the basis of the views of Imamieh (the twelve – Imam shiite sect) faith means oral confession، true belief and comes next to believing in Islam which comes from Shahadatain. Therefore، great sins or very bad deeds affect directly the faith of a Muslim and one can never deny the relationship between faith and deeds.

Wisdom is one of the ranks of human through which it acquires knowledge and functions and belief is a heart acknowledgement which reaches human the confidence and inner relief. How are they relevant? Can we be self – contained of one of them if we have the other one? This present writing has investigated this issue from two thinkers’ point of view in one of whom the propensity to belief is prominent but in the other one the wisdom Ghazali thinks that belief is more important than wisdom he assents to the subjective wisdom but he consider it unable to understand and fathom the religion and because of this he prefers the belief of ordinary people to the philosophical wisdom but Molla Sadra although mentions the wisdom’s restrictions، pays a great attention to the intellectual issues in the domain of religion. He thinks that belief not only isn’t contradict with wisom but also it’s a kind of knowledge and achnowledgment this present research، after elaborating on these two view، has compared and contrasted them correspondently.

Traditionalism is a novel school of thought of the twentieth century which in the conflict between tradition and modernity that emerged in the Age of Enlightenment and flourished، it advocates the tradition. Beliefs of this school such as perennial philosophy، which is located in the heart of every tradition، has caused to believe legitimacy of all deep-rooted traditions and consequently، the legitimacy and saving all great religious traditions، i. e. the religious pluralism. This paper reviews the fundamentals of pluralism of this school of thought. This article claims that the most fundamental belief of traditionalism، which leads to accept religious pluralism، i. e. the validity and sanctity of all historical traditions، is flawed and dismissed.

Al-Ghazali was one of the Islamic scholars who was concerned to revival of religious teachings. In Ihya’ ‘Ulum al-Din، he tried to provide a pattern in this regard for the believers of his time. In this article، authors Attempt to discuss effects of religiosity with emphasis on psychological views of al-Ghazali. For this purpose، al-Ghazali’s ideas which has been expressed in four parts of Ihya’ ‘ulum al-din as ‘Ibadiyyat، ‘Adat، Munjiyat and Muhlikat has been debated under the titles of epistemic، spiritual، emotional، moral and social effects of religiosity. Knowleldge based religiosity، depends on the answers to existential and Interpretative questions. For Believers، Saviors of religion (Munjiyat)، In addition to the elimination of evils (Muhlikat)، help to create positive emotional feelings. Ethics has a crucial role in religiosity. Believers in their lives، must try to acquire moral virtues and avoid moral vices. In al-Ghazali’s thoughts، religion provides happiness for believers both in this world and in hereafter.

Neurotheology is a modern field that seek to justify religious experiences. neurotheology consist of to main fields: neuroscience and theology. this two fields mixed together and became new field. in contrast، other sientists opposed with neurothology and it''s issues. they utilize neuroscience and prove that religious experiences are false and fiction. Here at first we describe neurotheology and religious experiences and then conclude whether Neurotheology can prove legitimacy of religious experiences or not.