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In the present paper, one of the most applied topics of philosophy, that is, wise living, which promises happiness, has been discussed. This issue is traced and investigated comparatively, especially in the thought of Ghazali and Schopenhauer. That humans have always been concerned about living well can be witnessed in ancient texts and advice from ancestors. In this regard, wisdom guides humans in a way that they can have happy and peaceful moments. Here, both Ghazali and Schopenhauer described self-knowledge as prior knowledge and necessary for happiness. They both believed that human wisdom could guide them to the blissful. However, there is a difference between Ghazali and Schopenhauer in that Ghazali emphasizes religious elements and proposes practical methods such as implementing Sharia’, seeking knowledge, and striving for a living. In contrast, Schopenhauer has paid attention to other issues like anthropology and understanding the nature of human life, based on which he described health and planning as useful methods.

The Stoics as psychological philosophers and Rumi as a religious psychologist, have paid close attention to enhancing resilience. The present paper is the result of an interdisciplinary study in the field of applied philosophy to describe, explain and compare the thought of the Stoics and Rumi regarding the ways resilience can be enhanced in dealing with the problems of everyday life. The significance of the current research is in providing practical solutions to enhance resilience against distressing events. The assumption is that following these solutions will bring happiness and peace. In the course of the research from the perspective of the Stoics and Rumi, we have identified points of similarity and difference in the of ways resilience can be enhanced. A point of similarity between the two is that both the Stoics and Rumi considered the origin and cause of good and evil to be internal; that is why self-knowledge and ultimately self-actualization are introduced as the most important elements in strengthening resilience in the teachings of these thinkers. On the other hand, the Stoics searched for peace and happiness in philosophy, while Rumi considers happiness in an intuitive connection with God.

The current study examines Plantinga's anti-evidentialist position through the perspective of applied philosophy of religion, illustrating how epistemological positions can have detrimental practical effects. The article's main claim is that entering the postmodern era and distancing thinkers like Plantinga from general rationality and lowering its standards, including the duty to ground claims on sufficient evidence, has eventually caused reason to be excluded from religious dialogue or to talk about a kind of regional rationality. The consequence of this transformation is the obstruction of dialogue between followers of various religions on the one hand, and believers and non-believers on the other, and lastly, the deprivation of human beings of common and agreed-upon criteria for criticizing each other's beliefs. When the issue of obstruction of dialogue and critique is combined with the fact that there is a close link between beliefs and actions, the problem becomes even worse; because without general criteria for criticizing beliefs, it will be impossible to criticize the actions resulting from them, and all groups, including extremist groups, will be able to absolve themselves of responsibility for their actions and justify their possible crimes in practice.

Today, there is no doubt that organizations are one of the most important social institutions that play a major role in the development of societies. Organizational role-playing in meeting the needs of communities is conditional on the existence of capable and effective managers. Although in the past, organizations did not exist like today, but even in the old social complexes and institutions, the role of individual as manager or leaders who could draw the roadmap and establish justice among the people of the society was an undeniable necessity. Among the Islamic philosophers, Avicenna has pointed out in his numerous works to the importance of community and participation of individuals to achieve goals such as the happiness and well-being of all members of society, as well as the necessity for just and managerial person to lead and manage of people. Since, he always sought to integrate Greek and Islamic thought, many of his thoughts on topics such as the need for an organizational institution, how to manage the organization, the characteristics of wise leader and manager, and such issues are in line with the theories of Western philosophers such as Plato. In this study, we by collecting data through the library method, we intend to point out some of the theories and ideas of Western philosophers about the need for an ethical manager and leader, as well as how to manage organizations wisely, analyze Avicenna's views in this regard. This research is an interdisciplinary study in the field of applied philosophy.

Throughout history, philosophy has always been accused of being abstract and unrelated to the everyday issues of human life, so some later philosophers have offered solutions to some individual problems and social problems. Some of them are called “philosophical consolations.” Of course, “consolation” in custom means to calm a sad or afflicted person, but the meaning of the term consolation in philosophy and social sciences is somewhat broader than its customary meaning, and it means to calm the person through the way he looks at problems and provide a solution to the problems. Although philosophical counseling is a contemporary movement in the field of practical philosophy, b this does not mean that previous philosophers were silent about it; rather, some of them, in the form of practical wisdom discussions, have developed specific epistemological points and practical approaches to address the shortcomings of everyday life, including “financial poverty.”But among Muslim philosophers, Ibn Sina (Avicenna) is more famous than others. While getting acquainted with Aristotle’s practical wisdom, Farabi’s additions to it and some of the opinions of the scholars of Ikhwan al-Safa, he used a new innovative style in the discussions of practical wisdom and, therefore, in the Islamic tradition, he has influenced all his later philosophers. On the other hand, in the West, Immanuel Kant attached considerable importance to practical philosophy over theoretical philosophy. To this end, Kant also paid special attention to the philosophy of ethics, and his teachings overshadowed the ideas of most late Western thinkers.Because “financial poverty” has long been considered the mother of many physical and mental problems in human societies, the present research tries to explain and compare the recommendations of Ibn Sina and Kant in the face of the mentioned problem through a descriptive-analytical method. In Ibn Sina’s words, in addition to Aristotelian teachings, there are also Enlightenment approaches influenced by religious texts, but Kant, as one of the system-building thinkers in the Enlightenment, lacks Enlightenment views and rationally focuses on customary affairs to provide a solution. Ibn Sina conducts his discussion on the basis of rational and metaphysical concepts but most of Kant’s views are based on his empirical approach to human cognition, although he finds the science of “anthropology” very slippery, at least in terms of method, and finds its results uncertain.Ibn Sina examines the ill effects of financial poverty in order to comfort the poor. Ibn Sina has considered “deprivation of sensory pleasures” as an important necessity of financial poverty and considers the way to cope with poverty to depend on the passage of sensory affairs and knowledge of extra-sensory pleasures. Trans-sensory pleasure includes sensual pleasure (illusory or imaginary) and intellectual pleasure, which can be achieved even without material wealth, and the perception of intellectual pleasures may erase the bitterness of poverty and its effects for human beings. But while acknowledging the many problems of financial poverty, Kant knows that there is no cure for it other than wealth, so he places great emphasis on the element of work and effort. Since he considers poverty to be the greatest cause of carnal vices, he calls the acquisition of wealth through work, since it leads to happiness, man’s duty to himself.Ibn Sina’s idea is in fact one of the methods of tolerating poverty and tolerating it, and with Ibn Sina’s solution, the maximum psychological effects of poverty are removed. But Kant does not accept the conditions for tolerating poverty for human beings. Basically, in Kant’s view, money solves most, if not all worldly problems because man can benefit from the art and expertise of others through financial means.

Maurice Merleau-Ponty is a 20th century French phenomenologist. Merleau-Ponty's phenomenology is a phenomenology of sensory perception and he is trying to describe the essence of human sensory perception as an embodied subject. In this interdisciplinary study, we use Merleau-Ponty's pheno- menology to describe the sensory perception of contemporary human beings in cyberspace. In addition to establishing physical relationships with other people, the current embodied subject creates extensive virtual relationships with other subjects on a virtual platform on the Internet. According to Merleau-Ponty's phenomenology, the embodied subject in virtual relationships faces multiple relations in cyberspace and percept too many objects. The meanings that the embodied subject receives through his modern life in cyberspace from the objects and other embodied subjects in this space are ambiguous and opaque, despite their great extent.

The present study is an interdisciplinary study for applying philosophy through its collaboration with psychology and literature. In this article, hope is examined according to the two Rumi and Marcel. The purpose of this study is to provide a basis for the work of philosophical counselors and psychotherapists. For this reason, the views of Richard Snyder, the theorist and founder of hope therapy in contemporary psychology, are also introduced in the present study to bring Rumi and Marcelchr('39')s views on hope closer to the topics of hope therapy, and the similarities are derived to be used by philosophical advisors. According to the findings of this research, the hope that Rumi speaks of is a clear and guiding hope that, if used properly, can become a positive moral trait in human beings; The hope that arises from manchr('39')s need for God and will always be the way to manchr('39')s spiritual progress. Marcel also considers hope as a tool for faith and closeness to the higher being, which causes a person to be spiritually ready to serve other human beings. This spiritual preparation frees man from the snare of the shattered world of which Marcel speaks. By comparing Snyderchr('39')s theory of hope and Rumichr('39')s view of hope, we find similarities between the views of these two philosophers in the components of hope. The examination of Snyderchr('39')s theory of hope and Marcelchr('39')s view of hope also reveals the intellectual similarity of the two thinkers on the vital role of hope in life.

The present paper is in the field of philosophical counseling. It aims to introduce and explain the metaphysical foundations of logic-based therapy (LBT). This therapy is one of the approaches in philosophical counseling and Elliott Cohen's invention. This method assumes that the actions and emotions of human beings are the results of practical and logical deductions, and containing some fallacies, these deductions cause irrational feelings and self-defeating behaviors in humans. The present paper first introduces the six steps of logic-based therapy. These steps help clients discover fallacies such as absolutism and perfectionism in their practical deductions. Cohen's treatment is not just a negative one because after identifying each fallacy it introduces the opposite virtues as antidotes to the clients. Finally, the paper examines the metaphysical foundations of logic-based therapy from Elliott Cohen's perspective and analyzes the four fundamental philosophical principles of LBT.

Richard Dawkins is one of the contemporary atheists greatly affected by Darwinism. As an evolutionary biologist, he has tried to justify all the complex phenomena of the world through his Naturalistic approach. He denies the relationship between ethics and religion following evolutionary ethics and strives to overrule the hypothesis of God as the Designer and Cosmic Mind. But the important thing is that despite the serious criticisms of Darwin's theory of evolution, it still holds great significance and appears to have caused many conflicts between religious beliefs and science. To many, the conflict with religion is not due to the conflict between the content of science and religion but to the assumption that scientific methods are the only way to know and discover reality. In the present research, we intend to defend this stance – through a critical investigation of some of Dawkins’ Naturalistic approaches from the viewpoint of Alvin Plantinga and others – that a true agreement between science and religion can be found via a true interpretation of experimental science theories and attention to methodological issues in science, and finally can use the scientific methods for recognizing the world as ways of divine management and action.

bThe present paper, which can be regarded as a kind of philosophical management study, is based on the hypothesis that philosophy and management can interact and thus enhance their ability and effectiveness. Based on this hypothesis, management can provide new subjects for philosophical reflections, and philosophy can also diversify and deepen the management and organizational studies. The claim of the role of philosophy in the field of management is not limited to managerial and organizational studies, but in this paper, the emphasis is placed on the fact that, in addition to the theoretical sphere, managers who have philosophical insights practically will be wiser, more influential and more successful executives. Ontology, epistemology, and ethics are three branches of the main branches of philosophy. These three branches are defined as independent variables in the present study and their impact on the dependent variable of management has been investigated. In connection with organizational ontology, it has been shown that managers' perception of the kind of existence their organizations have, can affect their perceptions of their organizational mission. The subject of organizational epistemology leads to the conclusion that the branch of epistemology can help managers fill in the existing gaps between knowledge and practice. The most important consequence of organizational ethics is that the managers are the ethics teachers of their organization. The relationship between wisdom and organizational maturity is the last topic discussed in this paper t variables in the present study and their impact on the dependent variable of management has been investigated. In connection with organizational ontology, it has been shown that managers' perception of the kind of existence their organizations have, can affect their perceptions of their organizational mission. The subject of organizational epistemology leads to the conclusion that the branch of epistemology can help managers fill in the existing gaps between knowledge and practice. The most important consequence of organizational ethics is that the managers are the ethics teachers of their organization. The relationship between wisdom and organizational maturity is the last topic discussed in this paper.

Reliabilism is one the externalist theories of justification which, according to some epistemologists, can be used to avoid skepticism. Alvin Plantinga believes that reliabilism can prevent skepticism only if it is not combined with metaphysical naturalism, materialism, and evolution-based explanation because, according to him, the output of such a combination would be that the reliability of all productions of cognitive faculties, including naturalism itself, will be subject to extreme skepticism, and the naturalist is forced to abandon the presumption of the reliability of cognitive faculties. Plantinga conditions reliability of cognitive faculties to its combination with supernatural metaphysics and believes that only those who follow the Abrahamic religions can claim the reliability of their cognitive faculties in the virtue of believing in God who has created human beings in His image. The present research, while accepting his ability to depict inefficiencies of naturalism and materialism in justifying the various manifestations of life, criticizes him of committing a kind of Cartesian circle.

Maurice Merleau-Ponty is one of the most influential French phenomenologists of the twentieth century. In his phenomenology, he seeks to achieve the essence of human sensory perception. In his phenomenology, human is the embodied subject that lives with other subjects in the world. The present study, based on Maurice Merleau-Ponty's view, explores the phenomenology of cyberspace. According to Maurice Merleau-Ponty 's phenomenology, the embodied subject is devoted to sensory perception in cyberspace and receives the meanings from this modern world. There is also the possibility of mutual understanding through cyberspace for subjects present in virtual relationships. For example, suffering from pain in the Maurice Merleau-Ponty 's view is a similar feature between all the body subjects. Therefore, embodied subjects can see and feel empathy with him through watching a movie and a photo, and from someone who has been introduced to him through cyberspace. Although the expansion of human relationships and modern tools has led to some of the limitations of the lives of humans before the emergence of modern technologies, but the embodied subject in the modern world, based on the Merleau-Ponty's viewpoint, remains in the fence of time and place. Because human is an embodied subject and must accept the limitations of having body in the modern world. According to Merleau-Ponty's view, the embodied subject is in the fence of its communication network with other subjects, and this is a barrier against uninterrupted freedom for the present human being.

The problem of evil is one of the important problems considered in the philosophy of religion. This paper considers the problem of evil from the viewpoint of the contemporary philosopher, John Hick, and explores his arguments for proving the compatibility between the evil in the world and the existence of an omnipotent and omniscient God. By analyzing Hick’s viewpoint about the relationship between evil and free will, this paper demonstrates that Hick negates irreparable evil, and emphasizes not only that the existence of evil cannot be considered as a barrier to human evolution from the philosophical perspective, but also that those human capabilities which cannot be activated because of the existence of evil in the earthly life will be activated in the afterlife.

This article tries to explain the viewpoint of Allama Tabatabai, one of the great Muslim philosophers, concerning true knowledge and its destroyers. Allama believes that knowledge about names and attributes of God is the true knowledge and is the origin of happiness and the perfection of human beings. In the epistemological system of Allama Tabatabai, the reality of science is an existential matter and is a grace from the upper world to a human being's heart (soul). A human being – with his capacity and preparation - can unite with Active Intellect to get forms of it. By looking into Allam's works, one can find that destroyers such as: deviation from the judgment of the intellect, mere naturalism and rationalism, ignorance of inward journey, lack of moderation of soul's faculties, and demon's intervention, are some examples of cognitive and non-cognitive destroyers for knowledge that result in not receiving necessary capabilities for getting true knowledge.

Today, one of the important issues in the field of epistemology is the impact of non-epistemic factors on human religious belief. William James (1842-1919) is the first one who attributed only one factor among the eight to have influence on the belief development process to reasoning and considered the other seven factors non-epistemic. He suggested that human beliefs are formed in light of non-epistemic factors. According to his viewpoints, religion and religious beliefs are phenomena belonging to the human psyche dimension which is inner and individual. He considered religion to be associated with human emotional dimension rather than ideological one. This paper will identify that William James considers religion only a subset of emotional issues and suggests that the impact of non-epistemic factors on religious beliefs is very high. However, emotion and thought cannot be separated from each other. With reference to religious texts such as the Quran, we realize that the intellectual cognition is important in the faith parallel to emotional dimensions, and one is not merely affected by emotions in accepting the religious content but also she makes a choice using her thought. In this paper, we attempt to clarify whether the development process of human beliefs is formed apart from non-epistemic dimensions, or human existential dimensions (yet differentiated from each other) are in such interaction with each other that one cannot simply determine that the epistemic dimension is independent from other dimensions so the epistemic or emotional dimensions of human belief cannot enter the cognition domain in an independent manner.

Religious language is one of the most important and attractive issues in the philosophy of religion. This subject is very significant to pious people، since it concerns the meanings and semantics of the God’s attributes; and the statements about God are rational، provided that they are meaningful. In general، there are two fundamental questions in this field: A) Are the statements about God meaningful or not? B) In case of being meaningful، is it possible for human being to perceive them or not? This article is focusing on the Qazi Abd-al-jabbar Mu’tazili’s and William P. Alston’s responses to the questions mentioned above. Although they belong to two different schools of thought and era، on the semantics of the attributes of perfection such as knowledge، power، etc. and the attributes of act e. g. perceiving، making and so on، they have the same view which can be called “functionalism”.

The present essay is a critical study of Zagzebski’s reading and criticism of Plantinga’s virtue-epistemology. Zagzebski, on the account of her definition of knowledge and the role that she assigns to ‘volition’ and ‘awareness’ in virtuous acts, along with her acceptance of the uniformity of moral and epistemic virtue, challenges Plantinga’s theory of Knowledge. Zagzebski believes that although Plantinga’s theory of Proper Function is better than Straight Reliabilism and that it is possible to interpret it in a way that is analogous to her own theory of Knowledge and even the fact that its calling virtueepistemology seems appropriate, yet taking into account Plantinga’s epistemological presuppositions and his mechanistic picture of the theory of Knowledge, his theory of Proper Function owing to its disregard for the elements of volition and awareness, in the final analysis, cannot be considered as a type of virtue-epistemology.