محمدرضا بیات

In this article, by providing a definition of "conception of divinity/God", as a model for a clearer and more accurate understanding of what divinity is, it is shown that any conception of divinity is based on the three components of differentiation/non-differentiation, exaltation/non-elevation. And the personal/impersonal form of divinity is stable. Then, by explaining the concept of each of the above three components, it has been stated that the defense of each of the above components has its own reasons and they should not be confused with each other, otherwise we will suffer some kind of inconsistency in our idea of ​​divinity. Finally, it has been concluded that firstly, the proofs of God's existence should not be equated with the concept of divinity. Secondly, relying on the above definition of the concept of divinity, it is possible to provide a detailed understanding of the three concepts of theistic, pantheistic and panentheistic concepts of divinity.Thirdly, it is possible to provide an interpretation of the attributes of divinity that is consistent with the idea of ​​divinity.

Many believe that the problem of imagination was propounded after Suhrawardī and later by Mullā Ṣadrā in a more systematic form. However, the truth is that many of the important ideas concerning imagination were presented by Fārābī, who deliberated over them among his ontological and epistemological discussions. Unlike the Greek tradition, in which imagination lacked an epistemological aspect, and unlike Plato and Aristotle, Fārābī was the first to pay particular attention to its epistemological aspect and explained and analyzed several domains in unity with imagination. Therefore, imagination has various functions in Fārābī’s epistemological system, including protecting sensory forms; the analysis and synthesis of forms; comparison; contrast; imitation; metaphorical thought; education and punishment; provoking act; leading people towards happiness; perception of meaning particularly in relation to the problem of dreams, and revelation and unveiling. Some of these functions are presently receiving great attention in various sciences. Although Fārābī had a negative approach to imagination when it prevents intellection or replaces the intellect, he viewed its other functions positively in his works.

Tax exemptions are always applied in different ways to help improve the operations of companies and with the aim of economic development. The purpose of this study is to investigate the possible effects of removing the tax exemption of companies active in the stock exchange, the subject of Article 143 of the Direct Taxes Law. The research is applied in terms of purpose and descriptive-correlative in terms of implementation. To conduct the research, five main hypotheses were developed. 53 companies were selected to examine the hypotheses in the 5-year period from 1397 to 1401. To conduct this research, panel data regression was used with Avis 6 and SPSS 18 software. The findings showed that the removal of the tax exemption of companies active in the stock exchange subject to Article 143 of the Direct Taxes Law has a significant effect on financial ratios. Considering that taxes are one of the most important expenses of companies and affect their activities, politicians should pay attention to its fairness.

Reading learning disorder is one of the most common childhood problems, which needs effective interventions. Therefore, the present study aims to compare the effectiveness of computer-based cognitive rehabilitation and virtual reality intervention on visual and auditory attention of children with reading learning disorder.

This study was a quasi-experimental study with pretest-posttest control group design. The population included all the students with reading learning disorder who had referred to Omid Learning Disability Rehabilitation Clinic in Arak city during 2023. They were screened by Colorado Learning Difficulties Questionnaire (CLDQ). A sample of 30 students were randomly selected and assigned to computer-based cognitive rehabilitation group, virtual reality intervention group and the control group, with 10 members per group. Then interventions were carried out for computer-based cognitive rehabilitation group (twelve 30-min sessions) and virtual reality group (sixteen 30-min sessions). Also, all three groups were assessed by the second edition of Integrated Visual and Auditory Continuous Performance at the pretest and posttest stages. Finally, data were analyzed by multivariate analysis of covariance and Benferroni post-hoc test in SPSS-26.

Based on the findings, the computer-based cognitive rehabilitation therapy and virtual reality intervention were both significantly effective in improving the visual and auditory attention of students (P<0.05); however this effect was a little higher in computer-based cognitive rehabilitation group.

computer-based cognitive rehabilitation and virtual reality intervention can be used to improve the attention level in children with reading learning disorder.

Providing a defensible definition of the miracle has been one of the basic problems of the theology of religion and the analytical philosophy of religion. In this article, by looking at the definitions of Christian and Muslim philosophers and theologians, by separating the position of defining a miracle from its explanation, by evaluating various definitions of a miracle based on the criteria of 1) realistic/unrealistic view 2) limited and formal definitions 3) simplicity 4) Compatibility with background knowledge has been shown that, firstly, realistic definitions are preferred over unrealistic definitions, and it is compatible with the believers' point of view. Secondly, although definitions are preferred over Descriptions, none of them have provided a complete definition of a miracle, and in general, it can be said that the component of breaking the habit in the definitions of Christian and Muslim theologians and philosophers, and the violation of the laws of nature in Hume's definition, have provided an incomplete definition. For this reason, they are preferred over other definitions, it can be said that the component of breaking the habit in the definitions of Christian and Muslim theologians and philosophers and violating the laws of nature in Hume's definition, they have provided an incomplete definition, which is preferred over other definitions. Various aspects are simple. Fourth, according to the criterion of compatibility with background knowledge, Hume's definition is compatible with background knowledge in the contemporary period. Therefore, although, relying on the above criteria, Hume's definition can be preferred. But the problem with Hume's definition is that there is never access to the laws of nature and they can only be achieved through scientific theories, and scientific theories are also changing. Therefore, it seems that it is not possible to define miracles that can be used to understand the nature of miracles and as recommended by the Qur'an, miracles should be viewed as signs and signs of God.

Comparing different approaches in psychology for greater effectiveness is one of the most interesting issues among researchers. Therefore, the purpose of this research is to evaluate the impact of relationship enrichment program based on cognitive behavioral therapy and emotional couple therapy on intimacy and compatibility in couples involved in domestic violence.

Methods and Materials:

 The experimental research method is a multi-group pre-test and post-test design with a control group. The statistical population of women involved in domestic violence between the ages of 20 and 40 was in the 7th district of Tehran in 1401. Sampling method available and 60 people were selected as a sample and randomly divided into two groups of 20 people for testing and 20 people for control. For the experimental group, relationship enrichment intervention training based on cognitive behavioral therapy and emotion-oriented therapy training was held, and the control group had their normal daily schedule. The data were collected using a marital compatibility and intimacy questionnaire. The data were analyzed using repeated measures analysis of covariance using SPSS.

The results of the present study showed that cognitive behavioral therapy and emotional therapy have a significant effect on marital intimacy and adjustment in couples involved in domestic violence (p<0.05), but the results for the difference in the effect of the method Treatment was not significant.

it can be concluded that enriching relationships based on cognitive behavioral therapy, emotional therapy on marital intimacy and compatibility in couples is effective.

Laser shock peening is a surface optimization operation that leads to the improvement of mechanical properties such as increasing fatigue strength, surface hardness and tensile strength. This improvement of properties can be attributed to the creation of residual stress and cold work done on the surface. In this new method, which is considered as an alternative to the methods of peening and ultrasonic peening waves, there are many influential factors such as power density, percentage of overlap, type of protective layer and number of shocks, etc. In this research, Al2014-T6 alloy, which is widely used in aviation industries, including aircraft wheels, has been subjected to shock peening in order to increase its strength and fatigue life. Single, triple and quintuple shock processes were applied on this alloy to investigate the effect of different shock modes. Next, the amount of residual stress was analyzed with the help of X-ray diffraction analysis and changes in surface roughness by atomic force microscope, and then fatigue, tensile and microhardness tests were performed on the part. The results of the experiments show that with the increase in the number of times of laser shock and under the condition of no melting and surface destruction, the residual compressive stress increases, which leads to a 300% increase in fatigue life and a 25% increase in microhardness of the surface. It was also found that in addition to optimizing the parameters, increasing the shock frequency can also change the surface roughness and tensile strength.

Fibromyalgia syndrome is a chronic disease that causes widespread musculoskeletal pain. It primarily affects women and negatively impacts many aspects of a person’s psychological and social life. This study aimed to compare the effectiveness of cognitive therapy based on mindfulness and compassion therapy on automatic negative thoughts, psychological symptoms, pain intensity, and quality of life in patients with fibromyalgia syndrome.

This research is a quasi-experimental study with a pre-test-post-test design with two experimental and one control group. The statistical study population consisted of all individuals with fibromyalgia syndrome referred to Mehregan Pain Clinic in Mirdamad (District 3), Seyed Khandan Clinic (District 4), and Taleghani Hospital Pain Clinic (District 1) in Tehran City, Iran. Of them, 30 patients were randomly selected and divided into three groups of experimental 1, experimental 2, and control; each group will include 10 people. The instruments used in this study included the World Health Organization quality of life questionnaire (WHOQOL BREF), pain intensity questionnaire (PIS), psychological symptoms questionnaire (Anxiety, Stress and Depression [DASS]), and automatic negative thoughts (QNS).

This study was approved by the Research Ethics Committee of Arak Branch, Islamic Azad University (Code: IR.IAU.ARAK.REC.1400.005). 

The analysis of covariance showed the effectiveness of both cognitive therapies based on mindfulness and compassion therapy on four variables of pain intensity, psychological symptoms, automatic negative thoughts, and quality of life (P<0.05). Comparing the two intervention methods showed that both therapies had almost the same effect on pain intensity, psychological symptoms, and automatic negative thoughts (P<0.05) but the effectiveness of mindfulness intervention on the quality of life was significantly higher than compassion intervention (P<0.05). 

The results indicate that cognitive therapy based on mindfulness and compassion therapy are suitable for people with fibromyalgia under appropriate treatment.

Comparison of different psychology approaches in order to be more effective is one of the researches that researchers are interested in; In this regard, the present study was conducted with the aim of measuring the effectiveness of the education approach based on acceptance and commitment and the emotion-oriented cognitive therapy approach on the level of perception of fairness and self-compassion in conflicted couples.

In this research, a single-case experimental design and a clinical trial type were used. The statistical population included all men and women with marital conflict in Hamadan city. By using the available non-random sampling method, 45 conflicting couples (90 people) were selected from the studied statistical community and were randomly replaced in two experimental groups and one control group. In order to collect data, Paliri et al.'s fairness perception scale (2009) and Spiner's self-compassion scale (1976) were used. Clinical significance method was used for data analysis.

The analysis of the findings shows the greater effectiveness of the approach based on acceptance and commitment on increasing the recovery of the spouse's perception of fairness in Magasieh with emotion-oriented cognitive therapy. Also, a significant difference was observed between the effectiveness of the approach based on acceptance and commitment and emotion-oriented cognitive therapy on self-compassion in the conflicted couples of Hamedan city.

It seems that the effectiveness of the education approach based on acceptance and commitment on the level of perception of fairness and self-compassion in conflicted couples is more than the emotion-oriented cognitive therapy approach.

This paper evaluates Ian Barbour's view on the role of paradigms and models in the formation and understanding of religion. Based on Thomas Cohen's view about the role of paradigms in scientific theories, Barbour has shown that just as we do not have pure empirical observations, we also do not have pure religious experience, stories and rituals, for, just as observations are theory-laden and scientific theories are paradigm-laden, religious experiences, stories and religious rituals are also religious beliefs-laden, and religious beliefs are religious paradigm-laden. On the other hand, he believes that just as models within a paradigm are effective in forming and understanding scientific theories, they also play a fundamental role in the formation and understanding of religious beliefs. In this paper, the Barbour's view is first explained, then in the evaluation of his view, the paradigmatic view of religion, Barbour's attention to the role of models in religion and the hermeneutic aspect are considered the positive points of his view, and an attempt has been made to overcome criticisms such as unrealism and relativism of the paradigmatic view and models. But it seems that, firstly, the definition of religion by religious experience, religious stories and rituals is considered a kind of reductionism, and, secondly, it is possible to use religious theories instead of "religious beliefs" and consider religious theories as corresponding to scientific theories.

Thaddeus Metz, by developing a non-consequentialist theory on meaning in life, has tried to provide a relatively complete explanation of the meaning of most people's lives. Metz’s theory is based on two components: 1) “rational nature” as a subjective component and 2) “the fundamental conditions of human existence” as an objective component. This article through an analytical-critical approach, first examines Metz's argument and its components, then explains some important objections raised against the components of Metz's theory, that is, :1) defending the meaningconferring of the consequentialist view of the meaning in life, 2) the incompatibility of Metz’s theory with human intuition, 3) lack of attention to the role of emotional aspects, 4) meaning-conferring of some necessary conditions, 5)the problem with the sufficiency of fundamental conditions for meaning, 6) the inability of fundamental conditions to explain the meaning of some works of art, and 7) ignoring the meaningfulness of an artificial intelligence’s actions. Although Metz’s theory is considered defensible to most of the objections, it has been shown that his theory in the subjective aspect is problematic. Based on the Robot Problem, it can be argued that without the need for transcendence and going beyond the animal nature, meaningfulness is possible. If it is possible to regard the computational aspect of artificial intelligence as a part of the rational nature of humans, the subjective component of Metz’s theory cannot be defended.

The definition of mystical experience and religious experience, as well as the relationship between them, has always been one of the issues discussed by religious and mystical researchers. Due to the diversity of so-called mystical and religious experiences and also due to the ambiguity in the two terms "religion" and "mysticism", we are faced with various definitions of these experiences and it is difficult to propose a consensus definition.One of the proponents in this field is Jerome Gellman, a contemporary philosopher of religion and researcher of mysticism. With an innovative design, Gellman divides mystical and religious experiences into four categories: general mystical experience, specific mystical experience, general religious experience, and specific religious experience. He defines each of these terms separately and mentions specific examples for each to make them clearer. In this article, we will first quote his point of view and then examine and evaluate it. In our opinion, although Gellman's innovative view has positive aspects, it is ultimately a proposed definition that is neither comprehensive nor able to solve the problems in the special field completely he is interested in i.e. philosophy.

This study was conducted to evaluate the effectiveness of life skills training and group relaxation on the paranoid thinking of Imam Khomeini nurses in Shahrak. The statistical population of this study was all nurses of Imam Khomeini Hospital in Arak. From this population, 45 people were selected by convenience sampling and randomly divided into two experimental groups and one control group. Experimental group 1 received life skills training in 10 sessions of 45 minutes twice a week and experimental group 2 received light training in 10 sessions of 45 minutes twice a week. The Paranoid Thinking Scale (Green 2008) were the tools used in this study. Data obtained from the groups were analyzed at two statistical levels. In descriptive statistics, the frequency, mean and standard deviation of the data were, and in the second level, inferential statistics that the data due to having a pre-test, one-factor covariance and multivariate covariance were used. Then, Bonferroni post hoc test was used to compare the means by two. Both life skills and group relaxation approaches have a significant effect on the paranoid thinking of nurses at Imam Khomeini Hospital in Arak. A comparison of the two approaches showed that the life skills approach was more effective on paranoid thinking than group relaxation. Also, there is no statistically significant difference between the mean scores of post-test and the mean scores of follow-up test, which shows the stability of the results affected by therapeutic interventions over time.

For "theism" prayer is a kind of conversation with a deity. Against this, "pantheism" dismisses this definition and defines it as "meditation" due to its negation of personality. Prayer as, meaning "meditation,"  also faces challenges. This meaning of prayer is not only conceptually incompatible with the impersonal divinity but is also contradictory to the conventional understanding of the prayer and field reality of the believers’ behaviors. Hence, meditation not only does not place "pantheism" in superior standing as compared to “theism,” but also subjects it to challenges under the heading of the definition of religion. . If, by definition, religion fails to reveal a worthy standing for prayer, it is said to be incompatible, and this is a shortcoming that seriously threatens “pantheism”. This article reviews the semantics of prayer in two conceptions of “theism” and “pantheism” to investigate the criticism raised, finally demonstrating shortcomings of the meanings of prayer in “pantheism”, as its meaning in “theism” is more defensible.

Fibromyalgia syndrome is a chronic disease that causes widespread musculoskeletal pain. It primarily affects women and negatively impacts many aspects of a person’s psychological and social life. This study aimed to compare the effectiveness of cognitive therapy based on mindfulness and compassion therapy on automatic negative thoughts, psychological symptoms, pain intensity, and quality of life in patients with fibromyalgia syndrome.

This research is a quasi-experimental study with a pre-test-post-test design with two experimental and one control group. The statistical study population consisted of all individuals with fibromyalgia syndrome referred to Mehregan Pain Clinic in Mirdamad (District 3), Seyed Khandan Clinic (District 4), and Taleghani Hospital Pain Clinic (District 1) in Tehran City, Iran. Of them, 30 patients were randomly selected and divided into three groups of experimental 1, experimental 2, and control; each group will include 10 people. The instruments used in this study included the World Health Organization quality of life questionnaire (WHOQOL BREF), pain intensity questionnaire (PIS), psychological symptoms questionnaire (Anxiety, Stress and Depression [DASS]), and automatic negative thoughts (QNS).

This study was approved by the Research Ethics Committee of Arak Branch, Islamic Azad University (Code: IR.IAU.ARAK.REC.1400.005). 
Results The analysis of covariance showed the effectiveness of both cognitive therapies based on mindfulness and compassion therapy on four variables of pain intensity, psychological symptoms, automatic negative thoughts, and quality of life (P<0.05). Comparing the two intervention methods showed that both therapies had almost the same effect on pain intensity, psychological symptoms, and automatic negative thoughts (P<0.05) but the effectiveness of mindfulness intervention on the quality of life was significantly higher than compassion intervention (P<0.05). 

The results indicate that cognitive therapy based on mindfulness and compassion therapy are suitable for people with fibromyalgia under appropriate treatment.

This study was conducted to evaluate the effectiveness of life skills training and group relaxation on depressive symptoms of Imam Khomeini nurses in Shahrak. The statistical population of this study was all nurses of Imam Khomeini Hospital in Arak. From this population, 45 people were randomly selected and randomly divided into three experimental groups 1, experimental group 2 and control; The sample size was 45 people, each group consisting of 15 people. Experimental group 1 received life skills training in 10 sessions of 45 minutes twice a week and experimental group 2 received light training in 10 sessions of 45 minutes twice a week. Beck Depression Inventory (1996) were the tools used in this study. Inferential statistics that data were used for one-factor covariance and multivariate covariance tests due to pre-test. Then, Ben Foroni post hoc test was used to compare the means by two.  Both life skills and group relaxation approaches have a significant effect on the depressive symptoms of nurses in Imam Khomeini Hospital in Arak. Comparison of the two approaches showed that the life skills  approach to group relaxation is based on depressive symptoms. Also, there is no statistically significant difference between the mean scores of post-test and the mean scores of follow-up test, which shows the stability of the results affected by therapeutic interventions over time (P≥0.001). It seems that both approaches affect the research variables.

The contemporary analytic philosopher, Thomas Nagel, contends that the strong human disposition to harmonize with the universe raises a genuine question as to the relationship of human beings with the whole existence. This question, in his mind, ought to be answered, because answering this question is a path that might lead to an explanation of the meaningfulness of human lives and, subsequently, to the deliverance from the emptiness of life. In search for an answer to the question, Nagel explores the views of Hume, Kant, Sidgwick, Sartre, Nietzsche, Plato, and the shared teachings of religions, coming up with answers none of which he finds satisfactory. Accordingly, he decides that the question has no apposite response and, as a result, life is meaningless. Explicating Nagel's view as well as his critiques of the answers of the philosophers and religions, this article tries to show that: Firstly, one can, having Nagel's pressing question in mind, work out a theory of meaning of life based on the function of human life. Secondly, contrary to what he thinks, some of the philosophical and religious responses are acceptable. Thirdly, although one can explain the function of mankind's life drawing on the favorable philosophical and religious responses, these responses can be of no help in forming a judgement as to the function of each human individual's life; such a judgement is possible only when a full sight of the individual's life is accessible and this happens only after the termination of the individual's life. Finally, even if all philosophical and religious answers to Nagel's question are rejected, one can still defend the meaning of each human being's life. This is because the meaningfulness of each individual's life is not exclusively contingent on answering Nagel's question, rather, it is defensible based on the function of the person's life in relation to some collections that are smaller than the whole existence and possess some valuable objectives.

 The elements of lesson planning and, accordingly, the content of textbooks must be consistent with the identity of students and knowing the current identity of students is necessary and obvious in order to improve lesson planning and the content of textbooks. Therefore, the aim of the current research is to Identifying and presenting the ideal curriculum model with a phenomenological approach, appropriate to the identity of adolescents.

 The research method is qualitative and with a phenomenological approach. The statistical population of the research includes the students of the second year of high school, 36 people were selected by non-probability targeted sampling. Data collection was done using semi-structured interviews. The researcher analyzed the propositions obtained by using Claisey's seven-stage method.

The results showed that 40, 58, and 47 sub-themes were selected for the interview in three fields of technical, professional, academic, and theoretical in coding, which were effective factors in the formation of identity. In the coding of the main themes for the professional technical field, 13 themes are included, which include, practical education, attention to spirituality, attention to materials, lessons for the future job, comprehensiveness in education, attention to human values, comprehensiveness of lessons, observance of educational justice, school and class atmosphere, social identity development, intellectual development, moral nature development and teacher leadership were identified.

Based on the results of the research, it can be said that the selected main themes can be suitable for the identification of adolescents with the curriculum and the chosen model is desirable.

Research has shown that a significant proportion of couples seeking treatment for their marital disorders experience problems in regulating their emotions in the context of their own cognitive perspective or that of their spouse; Therefore, the main purpose of this study was to Comparison the effectiveness of the acceptance and commitment-based education approach and the emotion-based cognitive therapy approach on the level of self-understanding, spouse-understanding perspective in conflicting couples referring to public welfare counseling centers in Hamadan.

In this study, a one-case experimental design of clinical trial was used. The statistical population included all couples with marital conflict in the summer of 1397, referred to the State Welfare Counseling Center in Hamadan. Using the available non-random sampling method, 45 conflicting couples (n = 90) were selected and formed the statistical sample of this study, which were replaced in two experimental groups and a control group. To collect data, Graz and Roemer (2004) self-understanding perspective scale, Christensen and Salavi's wife's conceptual perspective questionnaire (1984) were used. Clinical significance method was used to analyze the data.

The analysis of the findings shows that the most effective approach based on acceptance and commitment to increase their cognitive perspective is the restoration of cognitive perspective in comparison with emotion-oriented cognitive therapy. Also, a significant difference was observed between the effectiveness of the approach based on acceptance and commitment and emotion-based cognitive therapy on the understanding of the spouse in conflicting couples in Hamadan.

According to the findings of this study, the effectiveness of the approach of education based on acceptance and commitment on the level of their cognitive perspective, the cognitive perspective of the spouse in conflicting couples is more than the emotion-based cognitive therapy approach.

The need to offer a hermeneutic theory about the interpretation of the sacred scriptures is of great importance. In response to the inappropriate interpretations of the Bible, Baruch Spinoza, the Jewish theologian and philosopher, tried to give in a hermeneutic theory. In this article, first his hermeneutic theory is explained based on the role of the four main components of author, interpreter, text, and method and with reference to the works of Spinoza. Then, pointing out the difficulties of Spinoza’s theory from his own viewpoint, his theory is compared to the traditional, modern, and postmodern approaches of hermeneutics. In this evaluation, although Spinoza’s hermeneutic theory is classified as a traditional hermeneutic theory, it is shown that he has moved away from the traditional readings before him and has paved the way for the modern hermeneutic to some extent. Spinoza’s attention to the effect of the interpreter’s awareness of the context, beliefs, and the viewpoints of the authors of the Bible in the process of interpretation is among the positive points of his theory. However, some components of his theory such as the attribution of non-realism to the Biblical text, the recommendation to remove the viewpoints and beliefs of the interpreter, the sufficiency of understanding the Bible based on its epistemic principle, and the ignorance of many Biblical teachings cannot be defended.

Jürgen Moltmann argued, following World War II and its consequences for society, that traditional views of eschatology could not provide a firm foundation for Christian hope because they are indifferent to human suffering. Moltmann argues that God the Father sent His son to correct the current order, but that the powerful of this world crucified him. God, however, thwarted their purpose with the resurrection of Christ. According to Moltmann's eschatology, the promised order of the New Testament can serve as a basis for realizing Christian hope in the end-times. This order encompasses components that can be applied to meet the needs of contemporary society. Therefore, the eschatology of Moltmann is temporal, contextual and inclusive. Additionally to critique of traditional views, Moltmann's eschatology offers groundbreaking innovations in twentieth-century Christian theology, such as a holistic view of the subject of hope, an analysis of the praxis of hope, and the role of the future in a historical horizon. Some challenges challenge this eschatology, including doubts about the psychological dimension of hope, contradictions between the doctrine of the Holy Spirit and the astonishing dimension of Christian hope, and uncertainty in the mechanism of linear time and eternal time.

The book “Philosophy of Religious Thought in Islam and Christianity” in the field of theology is a comparison and compares the structure of Ash'ari Kalam and Catholic theology based on the reading of Thomas Aquinas. The authors of the book have first studied the structure of theological treatises and the origins of Catholic theology by referring to the place of Ash'ari Kalam in Islamic sciences and its historical evolution to be able to compare Ash'ari Kalam and Catholic theology at the level of origins and problem-solving methods. The strengths of this book include: providing extensive information on Ash'ari Kalam and Catholic theology, avoiding mere attention to apparent similarities between Ash'ari Kalam and Catholic theology, and attempting to achieve a common language as the main achievement of the comparison. Some of the weak points of this book are some undocumented explanations, point to some apparent similarities between Islamic Kalam and Protestant theology despite attempts to avoid it, biased judgments, failure to refer to all sources, and failure to follow some rules of the comparative method. Some of the weak points of this translating book are difficulty in reading some passages of the text, ambiguity in translating some sentences, overcoming Arabic idioms, and their lack of explanation.

The present paper is a report of an experimental study that examines the attitude towards the Corona pandemic and observes religious attitudes from the perspective of the sociology of evil and the sociology of religion. An online survey was conducted to interview the sample consisted of 273 Iranians. The aims of this descriptive study are: 1) Measuring attitude towards the dichotomy of divine/natural essence of Coronavirus, 2) Measuring attitude towards the dichotomy of good/evil essence of Coronavirus, and 3) Examining the correlation of attitudes in both cases with the components of faith in Allah. The first finding is that a new multiplex dichotomy of divine/natural and good/evil is formed based on the results. The second and most important finding is that the study of the correlations between the components of faith in God, on the one hand, with views toward the dichotomies of divine/natural and good/evil, on the other hand, illustrates the existence of two various types of religiosity in confrontation with Coronavirus: thoughtful religiosity and imaginative religiosity. Thoughtful religiosity is shaped around the natural-evil pole of the dichotomy, and imaginative religiosity around its divine-good pole.

One view on this relation considers religion and ethics to be psychologically interdependent. Dividing desirable life into good and moral life, Thomas Nagel, a contemporary analytic philosopher, has made an effort to defend the objectivity of the values of good and moral life. Making distinctions between (1) objective and subjective perspectives on life, (2) motivated and unmotivated desires, (3) internalism and externalism about the source of moral motivation, (4) minimalist and maximalist accounts of internalism, he argued for a minimalist account of internalism, and laid the foundations for supporting the convergent constituents of motivation and the objectivity of the values of good and moral life, i. e. prudence in good life and altruism in moral life. On the other hand, Nagel holds that one can strengthen motivational convergence in good and moral life by virtue of religious beliefs, and one can take religious beliefs’ contribution to motivational convergence and the objectivity of the values of good and moral life as a kind of contingent psychological dependence of moral values on religious beliefs. The prominent points of Nagel’s theory are that it splits desirable life into good and moral life, it makes a psychological defense of their objectivity. There are, nevertheless, some matters that could have been deserved to be reconsidered by Nagel’s theory: (1) his reliance on psychological explanation, (2) his limiting moral values only to human relations, (3) his inattention to man’s relation to God and the nature, and finally (4) his inattention to the differences of religious beliefs in various religions about how to explain their interdependence.

In the field of epistemology, "constructivism" is basically a post-Kantian view as opposed to the traditional view of representationalism. There are different types of epistemological constructivism, but what they have in common is that knowledge is like a commodity made in part or in full by the cognitive agent, and it is not in accordance with the view of representationalists who believe that the cognitive agent's mind merely acts as a mirror and narrator for independent reality outside the mind. The idea of ​​constructivism has also spread to the realm of mystical experience / revelation. Constructivists, in contrast to essentialists, believe that mystical experience / revelation is formed within the framework of the previous conceptual construction of the mind of an individual who had already mystical experience / revelation. In this article, it is examined that a kind of constructivism is seen in the thought of Sadr al-Din Ghunawi, which can be called "nominal constructivism". Defending the validity of intuitive knowledge called ghorbi (proximity) or fanayi (annihilation), Ghunawi emphasizes the role of the noun governing the cognitive agent in the construction of rational knowledge as well as bound intuitive knowledge, although he excludes proximity intuition from the scope of this constructivism. Accordingly, it can be said that Ghunawi believes in a kind of limited or partial constructivism. Finally, in the view of the authors, this kind of constructivism is neither defensible, nor does it fulfill Ghunawi's ultimate goal in defending intuitive knowledge.