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John Hare interprets the moral gap according to Kant's teachings that is in practical reason and between moral will and human desire. He considers the first step to bridge this gap with the help of two categorical imperative: general law and the end in itself. The categorical imperative requires us to obey moral laws, because if it were not within our power, we would not be commanded to do so. So, we have to choose a rule that we can consider as a general law and act according to it; then we should be able to put humanity as our goal and prioritize other people's goals and objectives over our own desires; However, despite the evil that is inherent in humans, preferring our happiness over the happiness of others is dangerous. Using these rules leads to an internal revolution that is not possible except with divine assistance. That is, one should believe that there is a supreme good that if a person prefers the happiness of others to his own happiness and leads a virtuous life, he will be given a happiness commensurate with his virtue.

.The main problem of the article is to examine the relationship between the three concepts of time, life and moral life, and the goal is to answer the question, what is the philosophical relationship between these three concepts? In this article, it has been tried to prove with the descriptive and analytical method that the relationship between time and the meaning of life can be analyzed and explained only in the third angle, which is moral life. Because the truth of man is nothing but existence and all perfectional attributes are a way of existence, but the essence of existence, the stronger and more noble the existence, the higher the perfectional attributes will be. Also, moral life has an ontological approach. And man is a fluid and changing being. It is that one order of existence goes towards a more complete order with its essential movement to reach the goal of elimination, that is, to reach happiness or destruction in the presence of God. Acquiring moral virtues over time and in accordance with the essential movement of the human soul over time is a part of moral life, and moral life is the same period of life; sometimes short and sometimes long; It is used to achieve the goal and acquire moral virtues to beautify it and achieve the goal; Consequently, it takes time to gain purpose or meaning in life.

Belief upon insufficient evidence is a permanent challenge in the discussion of justification that has been dealt with by different approaches of epistemologists. Clifford, as a representative of extreme rationalism, founded the theory of "agnosticism" based on solid rational and logical foundations while James, as a pioneer philosopher in pragmatism, had a critical outlook on that approach and attempted to solve this challenge by his pragmatic principles and raised the theory of "the will to believe''. Based on the review of philosophical tenets of the above two thinkers, the present article aims to evaluate their propositions and also introduce a new approach in this regard.

In order to access the valid data, library method was used to study, compile, arrange, and classify information relevant to the subject under study and then, research note-taking lists were prepared by comparative classification and thematic coding. For inferencing the results and proposing new ideas, logical analysis was used with a critical and comparative approach.

Clifford who was born in the age of ignorance, superstition, and illusion felt committed to defend rationality as the strongest means to discover truth and warned against consequences of people's avoidance of reason. However, the essence of some epistemological propositions is in a way that it is not feasible to gather definite evidence to make a rational decision. There is no reasonable solution in this term and thus Clifford, regardless of the significance of many propositions that have no sufficient evidence, presents the theory of agnosticism. His doctrine is not only criticized as being inefficient, impractical, and self-contradictory but also underestimates human power. He just acknowledges rational faculty and attributes more power and potential to that than it really has.James acknowledged epistemological, emotional, and theological realms for humans and claimed that the epistemological aspect which is under the control of rational power is a small segment of human existence that is per se a subcategory of the emotional realm. According to his theory, the power of the emotional realm in perception and analysis of epistemological propositions with no evidence is more than that of the rational power. So human endeavor to discover and produce evidence should trust sentimental power, will, and whatever chosen by them. In the next stage, truth recognition can be achieved based on what is trusted. In James' view, the most basic and influential beliefs in human life have no evidence so agnosticism is not only facilitative but also problematic in this regard. He believes that truth and usefulness are compatible with each other and there is no independent reality out of human existence that needs to be discovered by evidence so whatever is favorable, useful, and efficient is considered reality. Accordingly, neither reason per se saves humans from ignorance nor evidence is the only means to discover reality. Instead, what matters is the perception of usefulness and satisfaction. Confusion between truth and usefulness, underestimating the importance of truth to perceiving favorability, indefensible relativism and immersing into illusion are some major critiques to James' ideas.

According to the author's view and by an innovative approach, although a preposition upon insufficient evidence is not claimed to be true, it can be accepted or pretended to be accepted in order to use its results and consequences. Based on this approach, when we confront a proposition that does not have sufficient evidence, we react as if it is accepted and use its practical outcome to fulfill our vital needs. Therefore, we practically act as if there are definite reasons for our performance while theoretically it has no confirmed reasons and no unjustified belief can be claimed as truth. As a result, we neither neglect our basic needs nor consider the accepted or seemingly accepted issues as the reality or truth.

As a consistent philosophical mechanism, transcendental philosophy is celebrated. It has disclosed a new perspective through passing the philosophy of Masha and Eshragh in close cooperation with mysticism and intuition for transcendental philosophy and knowledge seekers.Therefore, it is so amazing for its philosophical followers to observe serious and acute contradictions in philosophical theories of this philosophy owner.Distinct theories of Sadr-Al-Moteallehin in important subjects such as principality of existence and credit of nature could be considered as the indication.The source of conflict is noticeable in the great philosopher's works.This research is going to answer the above inquiry and solve current contradictions through studying Mulla Sandra's expressions relating to the principality of existence and the credit of nature.

knowledge in Sadra's philosophical system are of the type of existence and it can be said that existence and knowledge are two inseparable components in his thought and science from his point of view in terms of objectivity and realization in the universe along with other beings of the universe. Sadra not only does not degrade epistemic identities because they are mentally inferior to the universe, but also because their singularity elevates their existential value above the natural world. In this article, we want to show that each class of the universe has a parallel in the world of knowledge, and each level of knowledge corresponds to a level of the universe, and in fact there is a kind of One-to-one correspondence or bijective function of mathematical between them. Thus, we will refer to the description of the components and levels of the universe in the skeptical chain of existence and also to the level of knowledge in Sadra's thought, and with a semantic approach, we will show the mathematical relation of bijective function of his ontological and epistemological system.

Imam Khomeini and Mulla Sadra used the three principles of the authenticity of intellectual existence, union of the intellect and the intelligible, and the proof of corporeal resurrection to prove the impressionability of religious beliefs in a rational way. Mulla Sadra, as the founder of the school of Transcendent Theosophy, and Imam Khomeini as a supporter of this school, believe that human beliefs and thoughts find a mental nature and are then stored in the imaginative faculty and consequently in the faculty of speech. This stored form also shows its effectiveness in the material world in the form of union with what belongs to it. As in the afterlife, it can create heaven and hell in the other world by personification and externalization of carnal imaginations and based on the quality to restore objectivity and to personify soul. Contemplation on the fundamentals of Imam Khomeini’s philosophy and the principle of the union of the intellect and the intelligible will make it clear that the manner of impressionability of beliefs and human intellectual forms are determined by the belief criterion. On this basis, if personal belief in its real sense, turns into a religious belief and pure monotheistic belief, it can establish a union with what it belongs to, i.e. the realm of the Almighty God.

Loyalty or faithfulness is one of the fundamental virtues among human societies and it is the focus of studies, which conducted by ethical disciplines. This study aims to examine faithfulness from Islamic perspective and to compare this perspective with other philosophical traditions. In Islamic tradition, faithfulness underlines teleologism. The study will examine and prove two hypotheses. First, loyalty and being faithful is known as virtue by all philosophical traditions. Second, the Islamic perspective on loyalty is unique because Islamic principles provide a sanction and guarantee people to practice loyalty. In order to examine these two hypotheses, the article presents a brief discussion on ethical disciplines and the criteria for ethically good and bad. Then, the article critiques the issue of loyalty form different philosophical perspectives. Finally, the article will conclude how Islamic perspective on loyalty is unique and it is in logically coherence and adopts with anthropology from Islamic viewpoint.

Contemporary philosophy is replete with various theories about rationality; however، the general concept of rationality is ambiguous. Through exploring into the renowned schools of epistemology and philosophy of science، Richard Foley finds out the purpose and perspective to be constant elements in all theories of rationality. The purpose is the entity needed or desired by the individual and can be either practical or theoretical. The perspective is a collection of ideas and its various types are determined in relation to the person or persons holding these ideas. Presuming the purpose-centeredness of the concept of rationality and negating the premium perspective، Foley undertakes to plan the theory of rationality and draws the conclusion that، depending upon the purposes and interests، rational evaluation is possible from various perspectives. Therefore، the rationality assumptions in reality have different topics and are not regarded as competitive. He deems as appropriate the provision of the comprehensive planning of rationality with the fulfilment of two requirements: inclusion of all the purposes and not presuming as premium the adopted perspective. The basic criticisms raised against Foley are: relativism، non-defensiveness، instrumental look at rationality، and leniency.

Eternality is one of the probable answers to the fate of dwellers of heaven or hell, which has been mentioned in the Quranic verses and Islamic traditions, though with different interpretations. The present paper focuses on the fate of the dwellers of hell because there is not doubt about the eternality of the dwellers of heaven. There are two main viewpoints about the fate of dwellers of hell: some thinkers consider eternality as permanent abode saying that those inflicted with the divine punishment will not get rid of it. On the other hand, there are others, who, relying on philosophical and mystical concepts, consider eternality as a long stay and maintain that the dwellers of hell will be finally redeemed from the fire of hell by intercession of the divine prophets. Imam Khomeini, one of the greatest advocates of philosophical and mystical subjects in the contemporary century, maintains that the dwellers of hell will be finally taken out of the fire. What has been mentioned about the fate of the sinners on the basis of traditional and rational reasons is not definite, for there are still some ambiguities whose solution is beyond the understanding human beings.

In human education, the fact is that the individual must have a self-organized personality in the way that the person can control the self, behaviors, and customs and also follow a growth leading path in the life. The purpose of this paper is to identify either self-scrutiny or its necessity, reasons of ignoring the true self,  also solutions and the effects of self-scrutiny in a morally and religiously  based approach. This was a qualitative study and the approach toward reaching the objective was either inferential or analytical.  This study also analyzed epistemic topics which were focused on reasons to extract. Also, in morality the main step is to know and organize the self. This is important since the creation of good moral and following a morally - based path is related to this issue. From another view point, knowing the self (self-scrutiny) is the foundation of knowing god (theology), it is also enriched with logical foundations. The research hypotheses are: 1) the only way to scrutinize the self is the individual and personal method since every human being has the dignity and individuality of his existence. 2) Knowing self (self scrutiny) is an internal method of scanning and excavating which every human being will start from himself and will reach to the self at its final outcome. 3) The amount of maturity and welfare in any individual is directly related to the amount of his self knowledge (or self-scrutiny). Finally, the only way to achieve salvation is to know the self. Knowing self (self-scrutiny) is the main doctrine of religion, foundation for theology, and the achievement of monotheism. When an individual does not know himself (has not undergone the self-scrutiny process), he is regarded as an alien which wastes all of his life to the cost of that wrong self-belief. The stronger the alien self, the weaker the true self would be. This strengthening and weakening process will last until the diminishment of self which is not any more capable of achieving welfare and perfection.