فهرست مطالب فهیمه خوشنویسان

Fideism has gone through ups and downs from its origin to the contemporary period. In a period, faithism is beyond the subject of reason and sometimes beyond and beyond human reason. Sometimes faith is interpreted in such a way that it is not judged by the standards of reason. In a period, faith and reason are in a close relationship and we see a two-way relationship between faith and understanding. Kant with the irrationality of religious propositions and Kierkegaard with the lack of interaction between reason and religious teachings. The practice of religion is included in the Jirga of the believers, but the faith is expressed in religious experience in a different way from the previous periods, religious experience is not knowledge-giving, but a kind of feeling, the feeling of absolute and integrated reliance on an origin and a power distinct from The world is a religious experience (Makher, Otto) separating the field of religion from the field of understanding and reasoning and placing it in the realm of feeling.

Plantinga is one of the virtue-oriented philosophers and in epistemology, he has an approach of reliability and extroversion, in virtue-based reliability, the virtue and vice characteristics of the knowing agent, including the characteristics and aptitude of epistemological powers, are emphasized for Modi on the truth of belief. In general epistemology, Plantinga presented the theory of guarantee in the mechanism of the correct functioning of powers, and to guarantee the four conditions of the contract, which are: correctness of cognitive powers, correctness of work and suitable environment, purpose and plan, in religious epistemology, Plantinga considers humans to have a divine sense that Under the right circumstances, an actualized sense of theology produces honest religious beliefs. According to Mullah Sadra, the perceptive powers and the characteristics of the cognitive subject are effective in the formation of beliefs. With the condition of virtue of the perceptive powers regarding religious propositions, he distinguishes the powers that generate sincere religious beliefs from other powers. are, with the two processes of revelation and inspiration, the originator of honest religious belief, knowing the infallibility of honest beliefs resulting from the power of sanctity and recognizing the powers of perception of religious propositions as inherent, the wideness of honest religious beliefs and the influence of non-cognitive factors affecting knowledge and the role of moral virtues in Knowledge is one of the reasons for the similarity of Mulla Sadra's view to Plantinga.

Wittgenstein with a linguistic view of religious beliefs, and Kierkegaard, who opposes religious propositions, are considered believers, Plantinga has an extroverted and trusting approach. In the mechanism of reaching his general epistemology, he first talks about the functioning of correct epistemological powers and guaranteed knowledge, he enters religious epistemology with these foundations. Plantinga has a virtue-oriented approach in religious epistemology. The virtue of beliefs resulting from divine sense is due to the basis and certainty of this power, reasoning based on its true basis leads us to faith. From the basis of the beliefs resulting from the divine sense, he concludes the natural knowledge of God, this knowledge is natural, reliable and guaranteed. Plantinga has removed any rational reflection from the process of producing and guaranteeing beliefs resulting from divine sense. Plantinga has also acted as a believer in his religious experience. Religious beliefs resulting from religious experience are basic and infallible beliefs, so belief in God is also accepted as a basis. Plantinga, although he does not admit to being a believer and does not accept such a claim, but his being a believer is an essential part of accepting It is his. And without believing in faith, it can be said that his religious epistemological apparatus and structure are not properly planned.