نشریه کاوش های فلسفه دین
پیاپی 2 (بهار و تابستان 1401)

In this article, we intend to refer to the introduction of the most important collection of Imami hadith societies, namely the Sharif book Usul Kafi written by Abu Ja'far Ishaq Kilini (d. 329 A.H.), his presentation of the basics of knowledge of Khatam religion in a way that is unique in its kind. And it is unique, let us introduce. In this presentation, while stating the requirements and standards of the conscious and responsible universe for a prophet and guardian (peace be upon him), Kilini explained and demonstrated the existence of the infallible Imam (peace be upon him) in the world of existence based on the requirements of reason and wisdom. It is that the Imam's existential philosophy and following him is in full compliance with the requirements of the creation system and the philosophy of creation. It seems that this is an issue that can be discussed under the topic of the connection between reason and Sharia, and nowadays there is no place for its detail in the discourse of the philosophy of religion, and it Keywords: needs to be addressed.

In the first period of his intellectual development and by proposing the picture theory of meaning in which he agree Bertrand Russell, Wittgenstein tried to define boundaries of meaningfull propositions and the boundary between what is sayable and what is not. By proposing this theory he says that the propositions which include categories like the transcendent fact/God, religion and of course the other normative things, though the logical form can be regarded in them, but they do not have cognitive function. By passing through the boundaries of language, these propositions do not include any meaning and they are regarded as nonsensical and deformed propositions. But this was not the end of his way. After that he took step from the realm of silence toward the realm of mystic and called the transcendent fact/God and religion mystical facts. relying on Wittgenstein’s early works and the works of the period of transition this article will assesse and analize his view on

Rapid developments of empirical sciences in recent centuries and incorrect policies of church leaders have led to different theories concerning the relations between science and religion, and their conflict, independence, and cooperation are some significant examples of them. Some contemporary thinkers, by paying attention to the separation of science and religion’s realms, methods, and language, have tried to consider some special realms, methods, and language for religion as well as science. In this case, Wittgenstein, Braithwaite, and Stace have some notable theories, since they take into account some special functions regarding religion through their phenomenological and non-epistemic approaches. Wittgenstein pays attention to the language of religion in the life of believers and separates the religious realm from the scientific one. Braithwaite reduces religious propositions to moral ones, and Stace by emphasizing on mystical virtues of religious teachings and defines non-epistemic functions for them. All these thinkers agree with fideism, the impossibility of rational assessing and non-superiority of one religion to other religions, and non-epistemic virtues of religious propositions and teachings. These theories lead to a misunderstanding of religious teachings and relativistic and humanistic interpretations of religion’s functions.

This study tries to show that Nishida Kitaro's philosophy is an eclectic philosophy in which Western rationalist thinking on the one hand, and Eastern intuitive thinking on the other hand are intertwined and has a religious nature. Therefore, in his philosophy, philosophy and religion are inseparable. In Nishida Kitaro's view, God is not a transcendent being of the world, but the absolute nonexistence which forms the foundation of reality, and is found as an event within the human soul through inner intuition. The soul and God are of the same type, which is absolute non-existence. In the philosophy of the Nishida religion, God is not a being outside the world, but the foundation of this world. In his research book on goodness, Nishida emphasizes that religion is not a secondary issue in human existence and life, but the most important aspect of human existence. Our souls take their lives from religion. According to him, the religious need is the deepest and greatest need of the human mind. He believes that all our needs are derivatives that arise from religious needs and that the growth of these needs is the result of returning to them [religious needs]. Religion does not exist apart from the life of the soul or the self, and religious need is the need of life itself. Therefore, by studying Nishida's philosophy of religion, it can be concluded that his philosophy of religion, by providing a specific Buddhist definition of it, is a challenge to the philosophy of religion prevalent in the West.

The basic question is whether religion should be examined based on the traditional or supernatural view, or should the historical, social and cultural effects of religion on human life and societal changes be considered as the basis of definition? Can we claim, like some religious scholars and sociologists, that religion and its role have ended in the new era, or are we facing the revival of religion and the living parts of religious people? Two basic approaches, traditional and new, explain and define religion with two completely different perspectives. If we don't make the role of religion in human life the focus of research and if we don't realistically consider the role of religion in reducing or healing human pains and sufferings, then we will still move away from the concrete approach in the study of religions and we will not be able to examine the presence of religion as the foundation of life. to give Today, without revealing the function of religion in life, peace, preventing violence and suffering, building the world of humans, providing peace in life, giving meaning to life and showing the value of living, paying attention to the foundations of human ethics, helping others and understanding others. And respecting people, and showing the human position in a glorious way, we cannot properly consider the importance and role of religion in human life. In this article, we intend to present a different meaning of the role of religion and make researchers and those interested in the field of religious studies aware of the importance of studies related to the new functions of religion, and then examine some aspects and different areas of religion in human life.

In this article, Griffin's conflict with traditional theists in the explanation of natural evil is discussed. Traditional theists, (Griffin considers theists who believe in the absolute power of God, secondly, believe that the power of beings is the result of God's granting them power, and thirdly, believe in the creation of the world out of nothing) as traditional.) This is how they explain that, first, they are caused by the descent of an angel or demonic power. Secondly, the existence of this villain is an integral part of the natural world with its governing laws. Thirdly, their existence is necessary for the development of moral and spiritual virtues for humans. David Griffin, the philosopher of dynamic religion, although sometimes attributes natural evil to satanic power in a different way, and even considers the evil of this world to be the product of the inherent laws of this world, but his conflict with traditional theists is over the doctrine of God's absolute power, why God has This attribute has not created the world in such a way that there is less pain and suffering in it and intervened in order to achieve this. In other words, why doesn't God exercise his omnipotence in uprooting the terrible evil.

By establishing the system of sublime wisdom, Mulla Sadra was able to create a revolution in the course of philosophical thinking in the Islamic world in such a way that the history of Islamic philosophy can be divided into before Mulla Sadra and after him. He was able to rationally explain the important and difficult issue of bodily resurrection with the foundations of transcendental wisdom. Mulla Sadra’s explanation was accepted by most philosophers after him. Akhund Khorasani has also used the principles of transcendental wisdom in this matter. One of the dimensions of Akhund Khorasani's thought is his theological dimension, which has been less noticed and overshadowed by his jurisprudence and principles. One of the most important theological issues raised and discussed in Aakhund's thought is the issue of "resurrection" and especially "physical resurrection". Akhund Khorasani's opinions on this issue are influenced by the philosophical foundations of transcendental wisdom. Therefore, the aim of this research is to explore the opinion of Aakhund Khorasani on the issue of physical resurrection and it is expressed as follows: "What is the opinion of Aakhund Khorasani about physical resurrection and what are its philosophical foundations?" This research was carried out through a rational and reasoning approach. The most important finding of this study is that Akhund Khorasani was influenced by the important principles of transcendental wisdom such as the originality of existence, gradation in being, personal unity of existence, essential movement in the discussion of resurrection, and the issue of physical resurrection.

One of the most important issues discussed in virtue theory is the relationship between natural talent and virtue. The speakers accepted the virtue theory that virtues are the excellences of the agent; But different views were raised about how they relate to natural talents. Two important answers given to the nature of this connection are: one is Ernest Sosa, the founder of the epistemology theory of virtue, and the other is Abu Nasr Farabi, the founder of Islamic philosophy. Sosa believes in the unity of virtue and natural talent and argues that virtues are the same natural talent such as vision, memory and introspection, and they improve with practice and help people to achieve honest beliefs. Farabi argues that virtue It arises in humans through habit, will, and free will, and for this reason, it is praiseworthy and blameworthy. On the other hand, natural talents are inherent and not acquired, and for that reason they cannot be praised or blamed. In this analytical research, using epistemological and ethical data in the literature, the basic components of Sousa and Farabi's view on the relationship between virtue and natural talents were extracted and the role of each in the formation of this theory was explained, then the weaknesses and strengths of their views on the relationship between natural talent and Virtue was discussed and evaluated.

After the Age of Enlightenment and the problems introduced by Hume and Kant to the principle of metaphysics and the problems introduced by the new critics of the Bible to the revealed religion, Schleiermacher tried to present a new reading and expression of the principle of religion and Christian religion, which is free from these problems. be safe He considers beliefs and actions outside of religion and says that the essence of religion is "confrontation with the infinite" and this confrontation exists in all religions. Therefore, some have considered him a pluralist. But is Schleiermacher really a pluralist or a moderate exclusivist? This article, using a descriptive-analytical method, seeks to prove that he is a moderate monopolist and cannot escape the problems of monopolism. Schleiermacher considers Christianity to be different from other religions in that it confronts the infinite better and higher than other religions and achieves better salvation. The words of this article are that Schleiermacher is not successful in his goal.

In this article, I examine the role of non-epistemic values and presuppositions in scientific theories. One of the cases that can show this role-playing is the theoryladenness of observations. Theory-ladenness of observation thesis expresses the idea that theoretical expectations (derived from non-empirical values and presuppositions) pervade the scientific process, especially that these theoretical expectations can play a role in determining scientific observations. Relying on this role-playing, some advocates of religious science defend the possibility of religious science. After investigating one of Dr. Bagheri's critiques of Dr. Golshani's theory of religious science, I focus on the effect on the Theoryladenness of observation thesis in the middle stage of the construction of religious science. At least in the first sight, this effect can play a constructive role in defending religious science. But, paying attention to the (process of) scientific practice, especially according to Alan Chalmers' concept of objectified observation, I try to show that the theory-dependence of observation at the middle stage can’t play a constructive role in defending religious science because experimental outputs, to a great extent, are determined by what the world (reality) does rather than by the theoretical views or mental content of experimenters. In the following, I explain the objectified observations can be generally accepted, and theories can be evaluated relatively impartially according to these observations. Most theories of religious science ignore what I explained because they place extreme stress on the theory-ladenness of observation thesis, and this extreme stress leads to the denial of the impartial judgment of scientific theories.

Wittgenstein's philosophical life is divided into two periods. This division is due to the fact that at least once he underwent a deep intellectual transformation and built a new philosophy. Wittgenstein's main concern was language and how language works. This question occupied Wittgenstein all his life. But the sphere of influence of Wittgenstein's ideas was not limited to the realm of language and expanded to other spheres including religion. The following article describes Wittgenstein's later philosophical view and its connection with his view of theology. This article tries to explore the characteristics of philosophical research from the point of view of late Wittgenstein with a descriptive-analytical method and then express its consequences for theology. According to Wittgenstein's later philosophy, knowing the correct use of language can have results in understanding religion. From this point of view, the skill of linguistic analysis gives strength to philosophical analyzes about religion. The author believes that many of Wittgenstein's ideas and claims are true and are part of the philosophical problems arising from the fact that we have not understood the logic of the language of religious propositions correctly and we use words and sentences incorrectly. We really sometimes fall under the spell of our language and correct linguistic analyzes make us aware of the magic of language. But the late Wittgenstein's method of dealing with philosophy, which examines not the phenomena themselves, but the grammar and the use of words, may cause the neglect of important questions about metaphysical realities, and the philosopher of religion entertains linguistic analyzes and distracts him from deep and important issues. is blocked

The problem of evil is one of the most important issues in the philosophy of religion, and it has been one of the most important issues of religious philosophers since ancient Greece until today. Since the inference of the best explanation has been presented as a new deductive method, some have discussed the effectiveness of this method in the issues of the philosophy of religion, and one of the issues of the philosophy of religion is the philosophical explanation of evil. In the explanation of evil recently, theists and those who have violated the belief in God have both tried to use the inference of the best explanation to explain evil as they want. For this reason, it is necessary for the philosopher of Muslim religion to enter into this issue and examine the effectiveness of this type of inference in explaining evil from the point of view of Islamic philosophy. Based on this, in this article, after describing the problem of evil, we have tried to examine the structure of the inference of the best explanation, and after presenting the viewpoints of the philosophers of religion on this issue, we have tried to examine and present the correct viewpoint. The result of this investigation is the inefficiency of this conclusion in explaining evil for the benefit or harm of theism.