Seyed Hassan Hosseini

The article presents the results of an aesthetic study of content and visual forms on Instagram, a relatively new social media platform. The study focuses on how the products of digital technology, understood as new artifacts within the postmodern aesthetic framework, have been taken up within the digital culture. The results of the research help us to understand the characteristics of this new social media platform, indicating that Instagram has been highly successful in changing aesthetic criteria and standards and creating new aesthetic forms and content.

The most inclusive problem of the divine action, whose answer could clarify other sub-problems, is the God-nature relationship. Without a precise and accurate account of this issue, no entry point could be found for divine action in nature. This paper is aimed to reconstruct the Neo-Sadraian Islamic Philosophy's reaction to the problem of divine action in nature on the basis of Tabatabaie's viewpoint, one of the Neo-Sadraian Islamic philosophers. According to Tabatabaie, God's acts are not limited to the specific causal joint which scientific and indeterministic approaches imply. Instead, he suggests a more fundamental gap which is revealed by metaphysical analysis of contingent beings. This gap is the ontological indigence of contingent beings. God, as a Perfect and Necessary Being, treats their indigence with His perfection. Thus, nature has a permanent dependency on God. In Tabatabaie's view, as we argue, neither does divine action violates the laws of nature, nor do these laws render God "Hands-off" when it comes to nature.

For more than two decades psychologists and sociologists have been warning about the damage of new social media. in the last decade, the neurological research has been developed to provide an empirical foundation to support the above hypothesis. This study was conducted with the aim of informing about the harms caused by the use of modern social media. In this descriptive study, we intend to acquaint thinkers with the achievements of this fledgling field of research. Researchers hold that a significant contribution to the adolescent trend plays a significant role in the tendency of individuals toward social media, thus increasing impulsive behavior. The three parts of the brain, namely the "social cognition network," the "selfreferential cognition network" and the "reward network", are basically worth mentioning of individuals to social media. The reward mechanisms that have been defined in the media and the neurological changes of the brain during the adolescence, cause more stimulate and activity in the three regions, which in turn, is an important booster in the growing use of social media. on the other hand, loneliness, depression and memory weakness is one of the most important injuries of social media in addition to the neurological changes of the brain in adolescence, It also goes back to the influence of peers and the media multitasker. in this paper,

The main issue of this article is how to harmonize determinism and moral responsibility (the classic problem of free will) by reconsidering the philosophy of Avicenna. Certainly, Avicenna believes in determinism and in various works has emphasized the necessity of the effect by its sufficient cause. Avicenna, on the other hand, certainly believes in the moral responsibility of autonomous agents, including human beings. We have shown in the first step that he denies free will in the libertarian sense (the ability to do otherwise) for any agents; Because this notion of free will requires objective possibilities and is not compatible with causal determinism. Avicenna has identified a new type of voluntary agent who does not need to have an over-intentional intention to do something. Here, he looks very similar to proponents of agent causation; His idea, however, was not intended to defend a libertarian notion of free will, but to get rid of the challenge of the infinite regress of wills. Hence, Avicenna can be considered one of the few proponents of the "compatibilist agent causation." In the second step, an overview of Avicenna's theory of action is drawn. Here, in particular, emphasis is placed on the activity of the soul in the stages of the causal process leading to action, and the quality of these activities is introduced as a criterion for the morality degree of the agent..

While generally, the concern of the researchers of the philosophy of religion is related to the truth, justification, and meaningfulness of the religious propositions, the theologian seeks to explain or understand the reason behind the thoughts and rituals of religious people. In this article, we discuss Freud's opinions in the field of religious studies to explain why religion appeared at the beginning of history from Freud's point of view. We also deal with the issue of how Freud's ideas in explaining the origin of religion are related to the opinions of Darwin and some Darwinists. In the introduction of this article, religious studies and their different categories have been discussed. In the second part of the article, we have explained Freud's opinions about the origin of religion in prehistory. In the third part of this chapter, we have discussed which part of Freud's theories in the field of religious studies was influenced by Darwin and in which part it contrasts with Darwin's theories. In the fourth part, we have raised the criticisms of some Darwinists against Freud in the field of religious studies, and in the fifth part, we have examined these criticisms.

Questions about the metaphysics of causation may be usefully divided into questions about the objects that are causally related, and questions about the causal relations themselves. For instance, is causation merely a physical concept? What is the connection between causation and probability? According to Wesley Salmon, an analysis of causation in terms of physical and causal relations of propensity is possible. But he replaces the notion of necessity with what he calls propensity. This approach to causality is consistent with a probabilistic approach. Another approach would be to reduce such relations to the physical causation. These questions should be resolved. As it turns out, in order to resolve these fundamental and metaphysical disputes, we can turn to a concept of causation that has been discussed within the Islamic philosophy. This approach treats causality as a rational and philosophical notion, and, in contrast to the probabilistic approach, it retains the necessity of causal relations.

The problem of free will has historically evolved. What is observed in the contemporary period with the emergence of empirical science is the relationship between free will and physical determinism. Although physical determinism has been weakened in some approaches to empirical science, the free will problem still remains strong in philosophical debates. What is discussed in this article can be shown as the following argument. 1. Determinism is either true or false; 2. If determinism is correct, the past determines the future, and consequently our will, and therefore we do not have free will; 3. If determinism is wrong, in an undetermined world, the human will is by chance and not free; 4. Therefore, in any case, we do not have free will. The first introduction is an obvious and true statement. The second premise is the content of the consequence argument and the third premise is the claim of the luck argument. The final proposition is the logical result of the preparations. Comparative studies of this article also showed that transcendental wisdom, through accepting the luck argument and not providing an acceptable answer to the consequence argument, must accept the final result of this argument, which is the rejection of free will. In general, it seems that no acceptable theoretical solution to the contemporary problem of free will has been found so far, and a solution to this problem must be sought in practical reasons.

The article presents the results of an aesthetic study of content and visual forms on Instagram, a relatively new social media platform. The study focuses on how the products of digital technology, understood as new artifacts within the postmodern aesthetic framework, have been taken up within the digital culture. The results of the research help us to understand the characteristics of this new social media platform, indicating that Instagram has been highly successful in changing aesthetic criteria and standards and creating new aesthetic forms and content.

The article offers a different interpretation of Antony Flew's views about the problem of religious language. This interpretation shows that Flew's ideas can be perceived as a critique of belief in the content of religious statements, rather than a critique of their meaning. By interpreting his thought in this way, it is clear that Flew's approach is not new and we can find similar ideas in the history of theological thought. In connection with this interpretation, the authors analyze prevalent theories related to this problem in order to identify the principal doctrines used to find a new solution. In this regard, the new potential solution is assessed in order to complete the approach previously undertaken. The main idea is to merge two distinct and also contrasting concepts found in the literature: "natural" and "sacred". Such a merging can begin with the concept of natural language as a theory drawn from the literature on the philosophy of language. According to the principles of the philosophy of language adopted by this article, religious language is rooted in natural language, but it is distinct from other forms in that it is the customized use of natural language by the saints of a particular religion. By offering an explanation to natural language, it is possible to view saints as the ones who used natural language in order to talk about the divine sacred realm. Similar to previous thinkers who spoke about religious language, the authors offer their own analogy. This analogy is compared and contrasted with previous ones to reveal the advantages of the proposed new view of the problem of religious language. The authors propose a new type of natural language with the special characteristic of being sacred.

The main question in the subject of the divine action in nature is how God, as an immaterial being, relates to nature as a material being. In recent years, some have sought to address this issue by relying on the metaphysics and theology of Thomas Aquinas, and some by appealing to quantum indeterminism as the two mainstream views. A third group has addressed this issue based on emergentism theory. Emergentists have tried to solve the problem of divine action through a new theory of causality. They search for this theory of causality in the relationship between the natural objects that modern science deals with. The other characteristic of emergentism is the monistic approach, therein, while rejecting the substance dualism, does not fall into physicalism. In addition to explaining the emergentism approach, we argue in this paper that emergentism has more explanatory power than the two competing perspectives to solve the problem of divine action. The main argument in explaining its ad...

In this paper, we present four philosophical approaches and their prominent advocates toward the problem of relationship between Darwinian Evolution and theistic beliefs: (a) Atheistic Inconsistency: there is a deep conflict between Darwinian Evolution and Theism; among atheists, Richard Dawkins and Daniel Dennett represent the best in this branch. (b) Theistic Inconsistency: A deep conflict could also be seen among theists; M.H. Tabataba'i's Qur'anic exegesis is one of the most significant sources in this regard from Islamic side, correspondent to the same in other theistic religions. (c) Reductionist Consistency: Theism and Darwinian Evolution, or science and religion in general, are two different and noncompeting levels of explanations; John Haught advocates such reductionist consistency between science and religion. (d) Theistic Consistency: There is a concord between Theism and Darwinian Evolution; we have considered Alvin Plantinga and Morteza Motahari in this category. It has to be mentioned that the main aim of this paper is not to scrutinize the various attitudes in this regard; rather we will try to classify these approaches from a different aspect. Having mentioned the four above classes and a few of many representatives of each category as well as some important questions and remarks toward these 88 Seyed Hassan Hosseini, Ali Azizi approaches, we have endeavored to show that the alleged consistency between theistic beliefs and Darwinian Evolution (by the principle of natural selection) fails. At the end of this paper an argument that presents the intrinsic inconsistency of Darwinian Evolution and theistic beliefs will be raised.