Religious beliefs have an important effect on psychological and social life. Most of these beliefs are transferred from parents to children. in this descriptive - cross sectional research, 260 male and female students of universities selected by multi-stage random sampling and they and their parents completed the Mabade-2 questionnaire. Data were analyzed by Pearson correlation, t-test and multiple regression analysis methods. Results showed that there were significant relationship between the practice of religious beliefs of children and their mothers (r = 0.31, p<0.01) and their fathers (r = 0.23, p<0.05). Regression analysis showed that the practice of religious beliefs in children could be predicted significantly by their parent's practice of religious beliefs (P<0.01). In additional analyses, it revealed that the practices of religious beliefs of daughters have high correlation with fathers and the practices of religious beliefs of sons have high correlation with mothers. Parents religiosity and the practices of religious beliefs have influence on children religiosity and their practices of religious beliefs.

There has been great moral and spiritual crisis in modern world of resent decades and a new approach toward religious beliefs in human life is observed. Psychologists are delivering a general pattern to detect the effective factors and pathology of psychological health. The main theme of the article is the relation of psychological health and religious beliefs, locus of control and optimism among university professors. To fulfill the research 200 of Tehran university professors have been selected and questionnaires about religious beliefs, ….and also general health have been distributed among them. Religious beliefs, locus of control and optimism are effective in psychological health changes. It means that as the religious beliefs, locus of control and optimism increases, on the other hand the psychological health improves. The present study concludes that there is a meaningful link between religious beliefs and optimism, religious beliefs and locus of control, and religious beliefs and optimism.

Comparative philosophy of religion can be considered as a new approach for philosophical studies of religion. In this approach, rational assessing of religious beliefs is done through different perspectives. In fact, comparative philosophy of religion provides this possibility to see our religious beliefs from other people’s view, and see their beliefs from our view. The result of welcoming this approach is reforming, falsifying or demonstrating the truth of our or others’ religious beliefs. This result can be pleasant or unpleasant for believers, that is, if the result of welcoming comparative philosophical studies concerning religious beliefs lead to rejecting or reforming our religious beliefs, we should accept the conclusion and reform our beliefs or put them away. In fact, as philosophy of religion tries to rationally assess religious judgments, welcoming comparative philosophy may challenge our rational tendency to religion and religious tradition, and it may falsify some parts of our religious beliefs. In this paper, I argue that if we welcome comparative philosophy of religion, how much its consequences are acceptable and which parts of religious beliefs or the totality of religion can be changed or reformed.

The important and effective agents than can be impressive in afficiency and eventually in police staff,s operation, are paying attention to dimensions and personality traits and practicing of religious beliefs which can create a workable organization. Thus, the present search was to evaluate five personality traits (extroversion, neurosis, flexibility, agreeableness, accountability) in relation to the emplayee,s exercise of religious beliefs. This search aimed to (applications) and the nature and description of the type (correlation) or with special unit police field command level (in Tehran) was conducted in 1393 to collect data for this search: 1- The practice of religious beliefs question naire (Temple 2- form 25 item- doctor Golzari) and 2- The characteristic of the NEO personality Inventory- short form (NEO-FFI) was used, and were distributed after review, approval and lasting between considering sample of 320 person from Tehran special unit employees (222 person, operational and 98 person, administrative) that were chosen according to random sampling and Morgan table.Finally, obtained datas were analyzed with SPSS software using pearson correlation statistics and following results were obtained: Findings of research (at 05/0) showed that the practice of religious beliefs and personality characteristics there is a meaningful relation that in this way the relation of religious beliefs with personality traits were indi cated from the negetive meaningful relation between neurosis with religious beliefs and possitive meaningful relation of extroversion, flexibility and accountabilityand agreeablenes with religious beliefs.

There are two different approaches followed by moral philosophers regarding the motivational role of moral belief. Having restricted the motivating reasons to belief, the internalists consider the relationship between belief and ethical commitment necessary and believe that moral judgmentis inherentlymotivating. While theexternalists by regarding the belief and desire as reasons for action,they believe that the relationship between belief and actin is not necessary. Therefore, the weakness of will is possible, that is, the agent can acts against his best judgment. Now we put religious belief instead of moral judgment and ask about the motivational role of religious beliefs, that is, what is the relationship between religious beliefs and moral commitment? Are religious beliefs sufficient for moral action? Are they inherently motivating? Considering the impact of religious beliefs on committing ethical acts as necessary or contingent may have various and valuable consequences for the believers in different religions. The purpose of this article is to investigate such psychological relationship between religion and moralityand to seek the motivating influence of religious beliefs. The article tries to analyze the relation between the religious belief and ethical commitment and responds to this question that whether religious beliefs are the necessary and sufficientcondition for committing moral action, or they are just necessary conditions or neither necessary nor sufficient.If they are essential, what other elements can be complementary to religious beliefs? In other words, what other elements can substitute religious belief? To answer these questions, the present study will firstly investigate the stimulating influence of ethical beliefs and then will analyze the two approaches of internalism and externalism in ethics and finally will conclude that the approach of externalism is much closer to the reality. The article then will explain the four different kinds of relations between religion and morality including semantic, ontological, epistemological and psychological relations. Here, after describing different kinds of relations between religious belief and ethical commitment, it is concluded that the question of stimulating influence of religious belief is included in psychological relation between religion and morality. Finally, after confirming the motivating power of religious beliefs for action, it is concluded that there is no necessary relation between them and that faith can substitute belief. Thus, as ethical beliefs cannot be sufficient conditions for act, religious beliefs even if it is assumed asa necessary element, cannot be sufficient for committing ethical practices. The article, in its last part, after analyzing the meaning of faith and inspecting different moods of relations between faith and act, concludes that real faith can have a necessary relation with ethical commitment. Accordingly, the weakness of faith by influencing on the person's volition, will lead to the person's quitting of the ethical act, as moral philosophers believe that the weakness of willcan get the person to quit acting. The exposition of this issue has been mostly based on the Muslim and western philosophers such as Audi and 'Allāmah ṬabāṭabāῙ.

 Much recent discussion of the epistemology of religious belief has focused on justification of belief in the existence of God. Religious belief, however, includes much more than belief in God. In this paper, it is argued that the justification of belief in God is best seen in the context of other interrelated religious beliefs and practices. Philosophers of religion argue about whether religious belief requires evidence and on the sorts of arguments that have been presented. In this paper, a dialectical approach to the justification of religious belief is suggested that draws upon Hegel, Peirce, and W. E. Hocking. Rational reflection on the nature of experience that provides the solution to the problems of skepticism and solipsism in the Hegelian tradition, a tradition self-consciously developed by both Peirce and Hocking. If reason itself is only manifest in social exchanges, then the rationality of religious belief cannot be a private affair restricted to the subject of experience; rather it is the process of communicative interactions in accord with the overlapping norms of those who participate in them. Finally, some implications of this approach for the problem of religious diversity are sketched.

The later Wittgenstein believes that if we want to understand religious beliefs, we should know and get involved with the two concepts of language games and forms of life (which he uses to describe his teachings). In fact, it can be said that his understanding of the rationality of religious beliefs is one based on language games and forms of life. In other words, the rationality of religious beliefs is given its meaning by these two metaphors. Therefore, if one wants to make rational his religious beliefs, he should understand this rationality in the context of forms of life. That is to say, if a religious person has based his religious beliefs in the context of forms of life, then his religious beliefs is rational from the viewpoint of the later Wittgenstein. As a result, the meaning of rationality in religious beliefs should not be taken and judged the same as the meaning of rationality in science. According to the later Wittgenstein’s viewpoint, our religious beliefs do not need any justification – either rational or historical – and an individual who tries to rationalize the religious matter based on another language game’s rules is in fact an irrational person, because he is totally unaware of the station of religious beliefs. In this article, we aim to both explain the later Wittgenstein’s viewpoint to the rationality of religious beliefs and explicate the current criticisms and shortcomings of the concepts such as language games.

Identifying religious beliefs depend on one’s knowledge of the means and sources of inferring them. Reason, nature (Fitrah), intuition, revelation and Sunnah(tradition) are among the sources of inferring religious beliefs. In the inference of religious beliefs, one should have a clear idea about their position and the way of holding them. The aim of this paper is to show the position of the sources of transmitted sciences including revelation and tradition in identifying religious beliefs. To what extent can we rely on the sources of transmitted sciences for discovering beliefs? And, given the fact that the authenticity of the very transmission needs to be confirmed, which group of the beliefs which are known through transmission is acceptable? Using an analytical and descriptive method, this paper, considering the requirements of authentication, seeks to explain how revelation and the transmitted narrations can be efficient for identifying religious beliefs, without resting on the principle of God’s existence and prophethood regarding every religious belief.

The purpose of this study is to examine the relationship between religious beliefs and religiosity in divorce and non-divorced bank staffs in north Khorasan banks. employing multistep cluster sampling method 20 divorced and 20 non divorced staffs were selected through self-report questionnaire. Religious Attitude Questionnaire and Religious Commitment Test were used to measure variables of the study. The data was analyzed using step by step regression, bivariate analysis and intra-subject effect test. The results showed that religious belief, religiosity and their sub variables were strong and significant predictors for no divorced staffs. The results also showed that there is a significant relationship between divorce, religious beliefs and religiosity. In addition, religious beliefs and religiosity were significantly higher in non-divorced staffs compared to divorced staffs.  religiosity and religious beliefs plays important role in confronting with stress and higher resistance and tolerance against severe crises in one’s life and modifies their severity. religious beliefs and religiosity decreased for pious people and so it can prevent divorce phenomenon.

An epistemological contemplation on the theological disputes of Imam al-Reza (AS) with the approach of examining the confrontation of religion and reason shows that, by confirming the function of reason before and after the religious faith and emphasizing on its role in rejecting or accepting the religious beliefs, he allowed the critical analysis and examination of the religious beliefs. Without considering the rational reasons as contradictory to faith in God, he regarded them as effective in examining the religious beliefs. Nevertheless he admits the limitedness of reason in decisive proving the religious beliefs and, considering this point, he proceeds to prove the religious beliefs. By comprising three current approaches in the western thought that is maximum rationalism, fideism and critical rationalism with the theological disputes of Imam al-Reza (AS), one can see the nearness of the approach of Imam al-Reza (AS) with critical rationalism that at the same time that confirms the possibility of rational criticism and examination of the religious beliefs, in contradiction to the maximum rationalists doesn’t want to decisively prove them and convince all others.