فصلنامه قبسات
پیاپی 88 (تابستان 1397)

The purpose of this writing is to have a comparative investigation of the Divine love in the mysticism of Molavi and Augustine; comparing their views, using a descriptive and documentary method [of research], I recognized that the main part of the idea of both of them is the matter of the Divine love and there are many commonalities in their writings on the matter of the Divine love. They both believe love is the cause of creation and is extensive in the entire universe; God is the origin of love and achieving calmness, happiness and real joy is possible only through the Divine love. Nevertheless they have different ideas on the relation between the Divine love and love of others such as the spouse; Augustine left his wife for the sake of the Divine love but Molavi says the love between the spouses is a Divine grace. This difference is due to the different bases they have accepted, which is the position of marriage and sexual tendencies in Islam and Christianity, because marriage is essentially a holy issue in Islam while it is necessarily evil in Christianity.

Although the historical and geographical origin of modernism is related to the fifteenth and sixteenth centuries in Europe, but there is no doubt that it has increasingly affected the farthest places in the world till today and still moves forward to equalize the cultures of different nations. One of the most important characteristics of modernism from the beginning to the end of 1960 decade is opposition with religion, tradition and the past but from then onward, we gradually see the increasing tendency to religion and tradition in the world; such that some have named the new period as post-modernity. Antony Giddens believes the essential elements of modernism are still present and strengthened in the new period because the essence of modernism is pluralism not opposition with tradition.
This writing will compare the prior and later approaches of modernism after mentioning its epistemological, ontological and sociological characteristics and will analyze the factors which have changed this orientation such as inability of science to answer some fundamental questions of human and the meaning of life, epistemological doubt in the bases of science, formation of social and mental crisis and even changes in the basis of classic religions and formation of newborn religious movements and… and will show that changes in the bases of new technology and science and some main changes in the principles of religious and traditional thought is the way to rescue from destructive crisis of mankind.

An Investigation on the historical path of Western models and their effectiveness shows that these models have played an important role in directing the attitude of different countries, especially the Islamic countries; such that the countries which have used the Western models of development have been somehow dependent on the great powers that have invented and supported these models. Due to the impact of Western models of development on Islamic countries, the Islamic-Iranian model of development, posed by Iran's leadership, has lead to paying attention to its foreigner aspects and its application in the world of Islam; this is because such a model cannot be [merely] addressed to the interior due to the transcendental purposes of the Islamic revolution [of Iran]. Therefore I will try to answer the following basic question in this writing: "how can the Islamic-Iranian model of development be posed as an effective model in the world of Islam?" Answering the mentioned question and pointing how the theoretical teachings of the Western models of development impact on Islamic countries, this article will try to explain how the Islamic-Iranian pattern of development will affect the world of Islam.

The principle of the Divine perfection is highlighted in all the views and schools related to Divine attributes; but although the defenders of process theology admit the Divine perfection, they interpret the Divine attributes such that it leads to God's 'relative perfection'. This interpretation is inconsistent with both monotheistic/classic theism and rational reasons. In this article I have investigated the idea of process theology regarding the Divine perfection, with the approach of philosophy of religion, in five main topics: process, finitude, finitude of attributes, flexibility and incarnation of God. The above interpretation, according to this investigation, has some defects and undesirable consequences which are not acceptable by reason or religion.

Human's confrontation with death greatly effects on his/her method of life which can either impel human to a meaningful and real life or make him/her feel hopeless, disappointed, and absurd and lead to meaninglessness of life.
I will investigate the effect of thanatopsis [thinking of death] on meaningfulness or meaninglessness of life, emphasizing on the views of Irvin Yalom. Yalom's approach in this regard is affected by some existentialist philosophers.
Yalom tries to teach us how we can avoid having a repetitive and annoying everyday life by staring at death and accepting its reality. Some critical considerations on Yalom's view are mentioned at the end of this article. The main consideration is as follows: although awareness of death is an awareness which is necessary for finding the meaning [of life], but it is never sufficient. Human's positive view of the life after death can create a kind of optimism and hope to the future of life and such optimism is required for the meaningfulness of life.

The enhancement of thinking goal-oriented of an artist is one of the most important parameters effective on the enhancement of his/her beauty-witnessing. God always guides human towards this kind of contemplation in the Holy Qur'an and thus to achieve the most efficient skills of enhancement of the artist's contemplation, the Divine words may be the best choice for the presentation of a correct and appropriate pattern of contemplation. For this purpose, if all of Qur'an's verses were analyzed on the basis of the structural parameters of thought, some specific methods of correct contemplation on the subjects will be produced which are distinguished from each other on the bases of the kind of need, the goal and the approach to the subject; thus having achieved different kinds of methods, the artist's contemplation in the process of creating an artwork can be organized correspondent with the real needs of the society and move towards beauty-witnessing in the subject.

John Hick believes Evil is an existential matter and has explained the Theodicy to justify and define it which gives it a new form. There are various views and theories about the existence of God, evil and good. Some believe the existence of evil is the most important and the single factor which causes the denial of God and some believers disagree. The metaphysical matter of evil and its relation with God's existence is discussed and criticized in this article. I will focus on John Hick's answer to the matter of evil; therefore I will present a report of the principles of evil and good from the perspective of John Hick to find the answer to this question: "what is the role of evil in the causal structure of universe". The purpose of this writing is to explain that there is no contradiction between the creation of the world by God and the existence of evils, and God is not the cause of evils and also the existence of evil is based on the Divine providence and necessity; but John Hick says we cannot understand the expediency of existence of evil and this is a mysterious matter for human.

Pluralism is considered one of the main approaches which has different senses among Moslem scholars. Therefore this concept caused ambiguities. In Islamic social studies you can seldom find the mixture اof the methods (quality and quantity methods). The majority of the ideas in this respect refer to the consequence of pluralism but not to discussion of its possibility. The majority of them considered the methodological pluralism as an idealistic affair and sometimes considered it as an essential approach. They see no any important epistemological conflict between it and other Islamic principles.
This article using discovery method is going to appears any possible conflicts, while this research doesn’ t accentuate non_ possibility of pluralism and its pragmatic effects.
This study belongs to precondition elements which are useful in such Islamic studies, therefore concentrates on methodological method is going to explaining it. Finally the problematic of this study: explaining the dimension of methodological methods which are useful in two main trends.
1- The possibility of pluralism. 2- the bases of pluralism.

The wholistic view of the transcendental wisdom is so comprehensive that it’s philosophical principles is worth being used in interdisciplinary sciences. The investigation of culture should be considered as one of these subjects. Culture is itself an interdisciplinary subject which has a social, religious and political content. Human matters such as values and anti-values are the greatly noticed in this field. The cultures of all societies based on the world-view of its members vary. The central matters noticed in one's world-view are oppression, justice and injustice, human's knowledge or their unawareness of realities and struggling against deviousness. The transcendental wisdom and especially the 'Asfar Arba'eh', with its philosophical and Divine rules, can be effective in this field. I believe there are some principles hidden in 'Asfar Arba'eh' which a reformer of cultural matters should be aware of to achieve success in the society; such that no real success will be achieved, in cultural fields, for the ones who are not aware of these matters. The purpose of this research is to answer this question: which parameters of 'Asfar Arba'eh' should be necessarily known by a social reformer to guide people. One of the results of this research, which has fundamentally dealt with cultural pre-suppositions and has used an analytic-documentary method, is to present a new paradigm to depict the matter of culture processing 'Asfar Arba'eh' of Molla-Sadra.