فصلنامه فلسفه دین
سال دوازدهم شماره 1 (پیاپی 26، بهار 1394)

The problem of evil، as the issue has been brought against the existence of God of religions، are discussed theoretically and practically. In the practical problem of evil practical direction of evils in life and their effect on faith of humans checked and this question is answered that the arrival times of evil، how do we maintain our faith? In this article efficiency of solutions of muslim philosophers and theologians to theoretical problem of evil investigated. The most important finding of this paper is although initially seem only solution of theologians is responder for practical problem of evil، but with a closer look، we find the solutions of philosophers in addition to answering to theoretical problem of evil are able to respond to the practical problem of evil،because of the method used to achieve them.

One of the most famous arguments of existence of God in the last century، is Immanuel Kant''s moral argument. Kant for preserve of that practical reason is unconditional، which is the pursuit of both happiness and virtue، assume God that complete this good by linking two different realms of morality and nature. But critics argue that Kant''s arguments make sense only for human moral experience، assuming such a thing and they claim that cannot be actually an argument for the existence of God. hence some thinkers produce new ethical arguments. arguments from objectivity of moral values for the existence of god is one of this arguments. W. R. Sorley by prove objectivity of moral values، constant Great mind as logical necessary for achieving the moral values and with special attention to this argument، assert that provides theoretical argument for the existence of God، and also able to، under a unified reality، unite of the realm of nature and the moral realm. In this article، we will study and examine this moral argument.

This article is concerned with Eugene Fontinell’s idea about personal immortality. Fontinell has offered a specific view about the possibility of afterlife، through employing the experimental method، William James’s pragmatic method، and also developing William James’s Field Theory and his psychological ideas about the “Self”. Fontinell believes that it is possible to imagine immortality in a processive and relational world، according to William James’s views. Believing in immortality is not detached from our existence in this world، but it is being supported by our mundane lives. Fontinell is trying to offer a reasonable theory about personal immortality، without logical contradictions. Thus، Fontinell’s theory about immortality is important because it has explained and justified the afterlife without being dualistic، and without ignoring the experiences; by doing so، he has weakened the experimentalists’ view against personal immortality.

Many verses in the Holy Quran prove that there is a certain kind of knowledge that can be obtained through the practice of religious laws (Sharia) and the way to doctrine (tarighat)، progress and conduct towards the Most Holy God and attention to the sacred universe. This knowledge is that intuitive knowledge which stands beside the other cognitive resources as a way of understanding. But like any other source of causing knowledge، revelation and intuition require proper criterion by which the revelation of corruption and correction are recognized. And what comes out of all mystic''s words، two kinds of scales are needed to assess intuitive knowledge، general scale and specific scale. The gift of the divine prophets and saints are considered as general scale and widespread intuitive knowledge and the intellectual and philosophical rules are considered as specific scale which is limited within the scope of conceptual learning.

Comparison of Justice In Islam and Utilitarianism This article is to explain and compare justice in Islam and utilitarianism. First، it is Pointed to difinition and necessary and divisions of Justice in Islam: Justice is putting of everything in its suit place. Because of being absoulatly complete of God، His commands and prohibitions are Justicely. Knowledge of all human needs and their suite answers limiting to God is necessary condition of justice. The Knowledge of justice and distinction of its instances is undertaken to reason and divine will. Justice in Islam is different fron Aristotelian middle Term. then، it is affirmed unaccuracy of principle of justice in utilitarianism and applaying of it، is confronted to various difficulties. It is concluded that definition of justice in Islam is the best difinition and distinguish of examples of Justice is possible only through of directions of God

Human beings are noble، valuable and worthy and with inherent dignity. The first and most fundamental basis of human dignity، in the eyes of Imam Khomeini، is his own entity، because the entity itself is issued from the God which is an absolute entity and the source of any goodness and noble. There are degrees of the truth. In compare with the other universe، the entity of the human being is higher and as the result he is enjoying an inherent dignity. Secondly human being is equipped with the power of wisdom and logic and thirdly the human integrity in terms of his facts contains the whole world and in other words he is the concise and compact version of the world. The forth is the example of being a creator and the fifth is the infinite perfectibility of man from time to time which is a course from martyrdom to disappearance and the sixth point is that human immortality and survival are the principles and standards for his dignityا

God، soul and matter are among subjects which have always attracted the attention of scientists during human history. They have constantly been searching to find the answer to nature and relevancy of these subjects. Ᾱlvārs of India، as frontiers of love doctrine، have also extensively studied and evaluated the entity، traits and more hidden and transcendental than all universe transformations and changes، while، on the other hand، it has a profound relation with souls and matter. Ᾱlvārs have gone through deep contemplations and serious thoughts regarding concepts of soul and matter and have debated different viewpoints have greatly affected their followers.

Social capital is a component in the field of management and behavioral and sciences and philosophical and inspirational views especially in holy books studied in recent century in the field of human life philosophy and management sciences as an inspirational topic. In present paper which addresses to two inspirational and scientific (managerial) aspects)، we have tried to consider it in philosophical، managerial and religious terms through an interdisciplinary perspective and passing knowledge borders. On the other hand، some believe that social capital has a religious philosophical basis. The methodology is content analysis and by a comparative study and convergence of inspirational verses with the components of World Bank Model on social capital، we have achieved interesting outcomes which shows encouragement by Islam on membership in informal networks.