فصلنامه اندیشه دینی
پیاپی 74 (بهار 1399)

The free spirit, believes Nietzsche, has to go through two stages before reaching the stage of creating new values: first admitting traditional values; then criticizing them. However, on the way to the third stage, that of creating new values, the free spirit may still proceed to create values within the very framework of traditional values. Nevertheless, Nietzsche's philosophy, being profoundly inspired by Dionysus, present a certain attachment to traditional values. However, it is clear that Nietzsche just uses Dionysus to let the free spirit pass from second stage to the third one. In fact, a philosophy, focused on Dionysus, prepares the researcher's mind, not yet completely free from the tradition, to enter the stage of creation of values. Besides, Nietzsche, implicitly and explicitly, evokes Epicurean and Hegelian theologies, as a kind of intermediary capable of making possible such a passage. But his philosophy, deeply influenced by Dionysus, represents a virtual theology, which by refuting many elements of tradition, provides a more complete and pure example.

Humanities discuss human voluntary action, hence the man's free will is the most important basis for distinguishing the humanities from the natural sciences. In view of the fact that there are, in general, two Compatible and Incompatible versions of free will, it is necessary, in general, to consider the ratio of different perspectives on the distinction of the humanities from the natural sciences with these two general statements of free will, in this way the humanities and sciences Naturally, they define their relationship between their last and next, according to the free will's statements. This paper, by descriptive-analytic method, examines the role of different statements of free will in the distinction between humanities and natural sciences, and concludes that the intrinsic distinction of the humanities from the natural sciences is possible only on the basis of an Incompatible narrative, and the attitude of Compatibility can not distinguish the human sciences from the natural sciences, except through exogenous factors.

Ghazali’s Paradoxical views: Abstract:Abu Hamed Mohammad Ghazali is one of those tinkers who through the vicissitudes of his life opposed different opinion; He challenged their acts and views of his predecessors and his contemporary for what he deems was appropriate for Muslims worldly life and their religious beliefs. In his works, he introduces criteria for dealing with the views of others: acceptable or unacceptable to us and invites everybody to follow them. This article aims to test Ghazali's adherence to these criteria and accomplishes this by comparing his approach to Philosophers and scientists on the one hand and Sufis on the other. By comparing his attitude with the actions and thoughts of these three groups, it becomes clear that appropriate criteria such as open-mindedness, impartiality, protecting the lives of Muslims, avoiding groups’ bias and so on, has been paradoxically and dual articulated in his thinking and have been reflected on his works.

Investigation "Free will" from gateway the "law of causality", in Allameh Jafari and early Wittgenstein's view Allameh Jafari and early Wittgenstein are two philosophers whose formulation of free will is closely linked to the law of causality. The closeness and convergence of these two philosophers' views on topics such as "the separation of will and world", "absence law of causality network between human will and action in classical physics", "the central role of the metaphysical I and the metaphysical subject in human will" and the extension of the law of causality as understanding events. Likewise, we can also talk about the differences in the attitudes of these two philosophers. In this way, Allameh Jafari believes in the duality between "metaphysical subject" and the will, In other words, the subject has a causal effect (other than classical physics) on the will and the world. But in Wittgenstein's philosophy, phenomenal will is the same metaphysical subject and since it is at the boundary of the universe, it has no connection with the world. The innovation of this paper involves a comparative analysis of the free will from gateway the "law of causality" that points to the convergence of the views of the two philosophers in the different contexts of vision.

The principle of the subjugation of the "positive object of subjugation is one of the most important philosophical rules." According to the rule of thumb, the problem of the nature of existence, the problem of distant or regressive, has been raised. Mulla Sadra has come up with three solutions to these problems. His two solutions are based on the principle of existence: one based on the relation of existence and nature in terms of subjective validity and the other on the basis of the relation of existence and nature in relation to Al-Amr. Sadr al-Din Dashtaki (Sayed Sindh) - one of the great philosophers of the Shiraz school - has also proposed a solution by analyzing the relation of existence and nature in the two domains of subjective validity and self-esteem. Mulla Sadra's commentators (and even himself) have regarded the Sindh solution as the opposite of Mulla Sadra's solution, since they considered Syed Sindh to be substantive. In this paper, by analyzing Sayed Sind's views, it is shown that the concept is true for him, and therefore the Sayed solution is the sum of two solutions proposed by Mulla Sadra

 Virtual networks and communication technologies of the modern era have had a profound impact on human lifestyles. Despite the many benefits of this emerging ecosystem, the sense of anxiety and loneliness, and consequently the senselessness of the results of the wrong way to use this space and not to use it in a meaningful way, is meaningful. One of the factors behind the formation of nonsense and nihilism is the development of science and technology and a mechanical world-view far from spiritual that can negate the end of existence and the global formation of no spiritual aspirations, meaninglessness of life and futility; Virtual can provide the ground for such nonsense. The main question of this paper is whether one can have a meaningful and meaningful exposure to the phenomenon of cyberspace by relying on the views of philosophers such as Mulla Sadra, who have spoken of the rich and meaningful life. The findings of the present study indicate that: Despite the special advantages and disadvantages of cyberspace, this space can cause unusual behavior patterns in humans. The author's inference from the themes of transcendent wisdom is that the best way to deal with such damages is to have a rationalist approach to this man-made atmosphere and to express the function of reason in the mass of information and data.