مقالات رزومه دکتر حمیدرضا آیت اللهی

In this paper, it is shown that as people often convert their beliefs into knowledge through many external means, knowledge cannot be considered exclusive in a justified belief where its justification has been achieved internally. If we do not consider these people’s beliefs as knowledge, we will face some problems; not only will we be caught up in pervasive skepticism but we would also be rejecting the reality of most human items of knowledge. Therefore, to acquire our knowledge, we do not need to use internalism as externalism provides us with new facilities. Philosophy of religion may achieve new solutions through this expansion in epistemology. In this paper, four currents in the philosophy of religion that have used epistemological externalism are mentioned. It is also shown that religious epistemology, based on the trusted hearings which follow Greco’s path, provides a reliable way to justify religious beliefs.However, if we have a justification for religious beliefs through reassured hearings, all religions can claim that their followers believe in their own religious beliefs in this way; so they must be justified, and therefore, all religions must acquire true knowledge, and this is nothing but pluralism.But it seems that to explain the diversity of religions, we do not need to resort to religious pluralism. It can be said that beliefs based on trusted hearings do not rely on their confidence only in the religious preachings, but their confidence in the religious preachings that have been transferred correctly and also that the religious preachings which are based on trusted hearings depend on another preaching and each has been assured through its previous preaching. If some kind of mistrust occurs in this chain then the ultimate believer in the reliability of the narrated in this chain or their collection (in Greco’s particular view) cannot turn his belief into knowledge with the necessary justification.But the problem is what the end of the chain is based on. In some religions, a person can believe in the ability to understand many spiritualities and he has attempted to convey his findings to others. It is clear thatat the end of this chain, if it is the personal findings or readings of a person from spirituality, then the difference in spiritual reception among the early leaders can justify the diversity of religions. Therefore, this type of religious epistemology is dependent on the source of narrations.But some religions speak of believing in an existential truth and one of the consequences of believing in his existence will also be to achieve spirituality. They also believe that their early leaders have based their teachings on their confident hearings of that existential truth.In the meantime, Abrahamic religions believe in God as that existential truth. If a religion (such as Islam) can show the correctness of the chain of reassurance that leads to the prophet’s speech from God and also the prophet considers it not as his concept of spirituality but rather he has stated it because it is the same as the word sent by God, he can show the source of his teachings to be God.What we should ultimately be sure about in this type of epistemology is that he has been able to establish a relationship with God and has conveyed God’s words. In this paper, four paths are mentioned to achieve this assurance.

Several theories have been presented about the religious science, each of which has tried to provide a roadmap for it. But have these theories been successful? Have they been able to have a social impact among educators and students? In this paper, by examining the factors of failure of many of them, we consider the requirements of an effective and successful religious science theory. These requirements are analyzed in these eleven ones: providing appropriate examples of a religious science theory, providing an operational solution for its realization, providing the necessary acceptability, having an appropriate response to the supposed conflicts between science and religion in that science, and specifying The religious level of that religious science, the distinction between religious science in different religions, having internal coherence and experiential adequacy, the lack of annulment of a religious science with the manuscripts of some scientific materials, consistency with the set of coherent beliefs of religion, the advantage of becoming religious science in relation to secular science, being transformative.According to the above requirements, the author's theory of religious science that can be successful and effective will be presented and it will be studies how these requirements are considered in it.

There have been many epistemological challenges about the justification of belief in God over the past three centuries, so that some, such as Plantinga, have merely proposed warranted belief rather than justifying an argument in this regard and showed the belief in God's existence as a basic belief. But millions of people, regardless of these challenges, believe in God's existence as justified for themselves without being a fideist. Where does this justification come from? Can their justification be explained epistemologically? In this paper, while explaining the new currents of social epistemology and "testimony", the importance of epistemology based on trusted hearings is shown and then it is argued that our trusted hearings about the existence of God and his attributes and those of the prophets, and that it is based on God's confession and his explanation of himself, can be the best justification for our beliefs. Finally, the question of how God's testimony to his existence and attributes, which has come to us through the prophets, can be one of the best epistemological justifications for believing in the existence and attributes of God? And what advantages can this type of religious epistemology have over evidevtialism or various forms of arguing for the existence of God and his attributes?

In philosophical explanation, Descartes knows the reason for our errors to be limited to the limits of our will and to rule our minds based on his free and unlimited will on matters that the perception has not clearly and distinctly understood. He intends to present some philosophical demonstration for his explanations. In this paper, I introduce some of his errors in his demonstrations. The most important drawback is that Descartes argument that will is unlimited, i.e., simplicity of will, can in some ways apply to unlimitedness of perceptions. And his argument for the limitation of perceptions because it belongs to  objects of perceptions can also imply the objects of will, and as a result, will is also limited. Another drawback is the inference of the infiniteness of the will because of its simplicity, whereas the pure actuality of will (or perceptions) results in it being immateriality, not its indefiniteness. Consequently, Descartes explanation of error and its origin does not seem to be justified in the difference between the scope of will and perceptions.

Causation is one of the most important philosophical issues criticized by Hume's analysis and caused many philosophers to find solution and explanation. Lewis and J. L. Mackie, as analytic philosopher built the foundation of their theory upon the critique and modification of Hume's theory. The aim in this paper is to deal with, the issue and the authors attempt to present a comparative study by logical explanation on these approaches and introduce the "ambiguity in causation" as one of the most important factors of failure in these approaches. Although, according to Louis, as the authors hold, Hume's approach only implies sufficient causes and so is not comprehensive, Lewis's own approach only involves the necessary reasons, and therefore it envisages a charge of the same challenge. Finally, the authors explained the complex view of J. L. Mackie and accepts it as a more favorable view and also emphasizes that It is inevitable for scholars used of counterfactual conditions to obtain the necessary conditions., But in such cases it is necessary to define the type of causes.

Although the problems concerning natural causality, particularly the problem of the difference between causally-driven relations and non-causally-driven relations, are one of the most controversial problems discussed frequently by contemporary physicists and philosophers. However, Islamic thinkers have paid no significant attention to this problem so far, and the Islamic Thought Council has been in session Concurrence of such problems is almost devoid of opinion and thought. In response to the problem the difference between causally-driven relations and non-causally-driven relations, David Lewis proposes the causal dependence, which is tested in the context of counterfactual conditionals. The practical evaluation of this theory suggests that it contains a limited range of causes and does not provide the necessary knowledge in the process of causation and in many cases even fail to do so. In contrast, it seems that based on the thought of Islamic philosophy, one can defend the theory of direct knowledge and integrate it with the theory of the Intuitive Faculty.

Causality is one of the most important philosophical problems which has undergone vast semantic changes in the course of history. This process has sometimes occurred in the mould of empirical explanation and sometimes in the mould of philosophical explanation. The vastness of such changes has led some thinkers to believe that there is a large semantic gap between metaphysical and natural kinds of causality, and the relationship between them is merely of the type of homonymy. The spread of this view among some philosophers and scholars has made any kind of agreement among them impossible. As a result, no comparative study can be carried out in these two fields concerning their shared concepts. Although some of the followers of the Transcendent Philosophy advocate the same view, the philosophical principles of Mulla Sadra have removed any kind of breach or borderline between these two fields and defines them in the same way. Accordingly, it can be claimed that natural causality is the degraded form of metaphysical causality and, thus, the unison of the two fields, their proximity to each other, and any interaction between them will be inevitable.

Education of medical ethics alone has not been able to encourage medical students to respect ethics. The internalization of ethics is a subject that uses educational methods for moral growth.

This article reviews the views and concepts of Kohlberg and Rest.

Suggestions are set up in four categories. Executive suggestions are categorized in three types such as cognitive, tendency and voluntary, each of these can be done in three ways namely: direct, semidirect and indirect.

36 executive methods are proposed, which can improve the morality of medical students.

In Mulla Sadra’s viewpoint, substantial motion of man’s soul begins in the body with corporeal generation and its faculties are actualized in this motion. Reason is one of these faculties which has two stages. Soul’s motion continues from the stage of material reason to that of active reason. There are different types of perceptions in these stages. These perceptions include sensory, imaginary and rational. In material reason, until perfect reason soul has sensory and imaginary perceptions and in actualized reason and active reason, it has rational perception. Depending on the kind of its perceptions, and the stage of rationality, different types of agency in its acts are explained. Imam Khomeini as one of the expositors of transcendental philosophy is an expert in this field. One of the objectives of this paper is comparison of the two theories to find their similarities and differences. The exclusive features of Imam Khomeini’s theory include: The necessity of going through stages and their numbers as well as internalization of rational forms for soul due repetition from common points, the idea of faith before the entry of soul into theoretical and practical reason, referring the stages of theoretical and practical reasons to each other and the culmination of the stages of the two reasons to reasonable wisdom.

So far a variety of programs have been executed on religious education but effectiveness of them is doubt. Therefore it is necessary to arrange some kind of religious education so that it could enable us to empirically examine its effectiveness. To address this necessity the aim of this study was development and validation the religiosity interactional program for University students. The research was an applied quasi-experimental study with pretest-posttest design and control group (multiple groups with one control group). The experimental group consisted of 117 students selected by convenience method which fell under ten experimental groups, each receiving training for one part of the educational package. The Religiosity Scale Short Form (Khodayari frd et al. 2009) was used for assessment of religiosity. Results showed religiosity interactional package had significant effect on religious beliefs and behaviors but no effect on the score of general religious practice and the religious emotions. The effectiveness of the educational package on the religious belief and behavior may be clarified by concepts such as the influence of appearance on inner world, brotherhood, social support, modeling for moral or religious life and the equivalence of spirituality and religiosity from Islamic point of view. This study also proved that there are serious restrictions in application of an empirical method to examine the effectiveness of the religious education program, which could influence the results of the study.

The book “Chipboard, an introduction to the philosophy of communication” discusses in the field of theoretical foundations of communication, while presenting important views on this topic, analyzing these perspectives and, finally it offers the authors’ views on the philosophy of communication. The authors, after defining the philosophy of communication, in the second chapter express the theoretical identity of information science. Since there is hesitation for the subject of communication knowledge, and also being a discipline in university, therefore, the third chapter addresses this issue. In chapter four, the philosophy of communication has been evaluated in terms of its meta-theory and its assumptions. The authors in Chapter 5 and Chapter 6 outline the perspectives of communication Metatheory and communication anthropology and, in Chapter VII, they indicated that how can this be done if we are to provide a model for the philosophy of communication based on an Islamic perspective.

Despite great progresses in Iran, there are very few works on formulating moral code of conducts. As a result, moral conflicts in social and scientific activities have turned into a serious pathology in the society. Since many specialists have concerned about providing moral codes based on Islamic-Iranian culture in recent years, it is necessary to formulate the manual of style and formulation of these codes of conduct. The present paper was conducted with the aim of formulating the compilation style of these codes of conduct. The findings show that formulation of codes of conduct has six stages as follow: (1) finding the cases which need moral decision; (2) specifying those in charge who need moral codes; (3) recognizing moral challenges in that science; (4) determining moral principles; (5) specifying a fundamental approach in ethics; and (6) formulating moral code of conduct in that science. Of course, it should be noted that some considerations have been proposed regarding the stages before formulating the code of conduct and using it.

Though Mulla Sadra believes that soul plays all causes he falls short of mentioning the factors influential on the causality of soul. To play a cause, the soul is under the influence of certain factors including temper, character and psychological traits. Temper is something different from soul; psychological traits which consist of knowledge, free will and power are the origins of actions and character is the psychological traits deeply rooted in the soul. Each factor has its own bearing on the causality of soul. This article aims to study how these factors influence the soul and whether or not the soul can influence back these factors if it intends to do so. Such studies can lead to new results in matters like education.

The proofs of God's existence have had an adventurous history and have evolved over time; but few can be found that have made many innovations and, based on historical discussions in this field, have been able to give a good insight into the validity or discretion of historical arguments. Ayatollah Javadi Amoli has shown all these philosophical innovations in the valuable book "Explaining the Proofs of God's existence" and their other books. This paper intends to examine their powerful philosophical views, which are full of accuracy and innovation. These views are not just about the proofs of God's existence, but reflect their philosophical dedication in Western philosophy and the ability of Islamic philosophy in this field. In this article, various philosophical gestures are shown.

Identifying and discovering the fallacies in a text is among the issues, whose theoretical teaching and definition seem to be very difficult and even impossible. The author holds that in such cases there is a need to make use of a practical method. This paper presents an approach to familiarizing the reader with the various kinds of fallacies and the way of finding them out. Because of the special interest of the debates on ‘’religious experience’’, specially for those who are interested in ‘’ philosophy of religion’’, the work of Abdolkarim Suroosh titled ‘’Kalam-e-Mohammad’’ (Mohammad’s words), has been selected as a subject of study and the discussion is divided into two parts. In the first part it is attempted to identify and expound the fallacies separately. In the second part, the fallacies contained in the whole text are presented in order to come up with a widespread evidence.

Heidegger, in his being and time (Sein und Zeit) by analyzing ontical- existential temporality of Dasein, proposes to explain the meaning of being. He, in the first part of his book, has considered the care as the meaning of Dasein and tried to articulate its trihedral structures, in the second part, by presenting temporality as the meaning of care, he also has attempted to show that the temporality is the basic state of unity of multiple structure and meaning of Dasein. Accordingly, his analysis based on the division of being of Dasein into original and objective. Then he has explained the temporality by the authentic and inauthentic temporality. Additionally, the dominant metaphysical concept of time which has been regarded as a stream of successive nows of which one is earlier than a later now, will be inauthentic concept which understood with regard to the objective time. This article wants to show that Heidegger has been frustrated going beyond the metaphysical concept, since his analysis based on the will of Dasein in passing from non fundamentality to the fundamentality and it has been remained in subjectivism and as a result fallen in the metaphysics. Finally, it will be discussed that the reduction of scheme of being and time in the will of Dasein, is the main reason of his frustration.

Tolerance means no interfering with or consciously letting to the belief of a person who don’t accept it. Islam accept this idea and disagree with difficulty in this regards while disagree with freedom without any boarders. The basis of west version regards to freedom till the beatitude of pelf. This study shows the difference in meaning by these two points of view.

Descartes'' methodological doubt and Bourdieu''s views on skepticism are discussed in this paper. Descartes wants to defeat skepticism and Cartesian doubt is a method for attaining absolute certainty. On the other hand، Bourdieu''s response to skepticismis based on the adjustment of the criteria for certainty. According to Bourdieu''s anti-skeptical approach، less-than-absolute evidentness and certainty is sufficient for natural and moral sciences and the knowledge we need in everyday life. In this paper، after discussing the views held by Descartes and Bourdieu on skepticism and the deceptive god hypothesis، which is based on the god''s absolute power، their approaches toward skepticism and the consequences are compared

In his explanation of the conflict of evolution and doctrine of creation، Plantinga analyzes the Theory of Evolution. He describes the Theory of Evolution as the «Grand Evolutionary Story» and considers it as consisting of several notions. He takes a stand against the Theory of Common Ancestry، which is a part of the evolutionary theory. He believes that atheist interpretations of the Theory of Evolution are caused by inappropriate naturalistic conceptions of the Theory. Instead، as Plantinga holds، theistic interpretations of the Theory can be defended using some scientific and religious theories. He also takes a stance towards science، and advocates and argues for Augustinian science، which is a religious science theory. In this paper، the criticisms leveled against the stance of Plantinga by Hasker and McMullin are discussed and some of Plantinga’s responses are analyzed. Then، we will examine his views and present a critical evaluation of the criticisms. By doing so، we will show how Hasker and McMullin have not understood the core of Plantinga’s ideas. Finally، the failure of Plantinga’s theory in providing a religious interpretation of evolution will be shown.

Gadamer’s preoccupation with the nature of understanding led him to devote special attention to human sciences. While believing in Dilthey’s verstehen, he claimed that Dilthey is captivated with the myth of method. Gadamer, thus, questioned the method and did not necessarily seek the truth in its framework. Therefore, Dilthey’s belief in “hermeneutics as the bedrock of all human sciences” was adopted but redefined by Gadamer who introduced aesthetics as the guiding principle of human sciences.