The conflict between divine foreknowledge and human free will is a major controversy within theology and philosophy of religion. Needless to say, the proper notion of time and its relation to God is essential for coping with this conflict. Based on this notion, there are three solutions to the conflict including “indeterminacy of the future”, “unknowability of future free acts”, and “TIMELESSNESS of divine knowledge”. In this paper, I shall begin by evaluation of the first two theories and show how they cannot settle the conflict. I shall, then, assess the third theory and show that it is the most successful one. Besides, the theories of some Christian philosophers like Thomas Aquinas, Anselm and Boethius are explained in light of the thoughts of Islamic philosophers, especially Qazi Saeed al-Qumi.

In their economic analysis of democracy and its institutions, economists often use methods which are very similar to market analysis. When methods and techniques of economic analysis are used in studying democracy, one of the interesting results is that the performance of the political market is similar to that of economic market. The TIMELESSNESS of money as private good is an important condition for the optimal resource allocation mechanism in the economic market. In this regard, this article uses the mechanism of the TIMELESSNESS of money in the economic market in order to allocate advantages and benefits to citizens in the political market optimally. To do this, a monetary model similar to the political market sphere is designed using the concept of Anthony Downs’s (1957) rational voter hypothesis, and applying the idea of Paul Samuelson's (1958) monetary model within microeconomic theory of consumption. Using such model, the TIMELESSNESS and storability of votes can investigated. The results show that the TIMELESSNESS of money leads to a superior allocation, Pareto optimality and improvement in the optimal situation of voters.

One of the traditional theistic beliefs is the belief in God’s absolute attributes. One of these absolute attributes is “Omniscience”. But there are some challenges concerning this attribute and one of them addresses indexical propositions. Among all kinds of indexicals de presenti -propositions that inform about present time, the de se propositions are considered by philosophers. Philosophers who criticize Omniscience use these propositions in different ways. In this article, these challenges and responses to them will be scrutinized.De presenti propositions are troublesome for traditional theism because it seems that the knowledge of different present moments causes a change in God and this contradicts God’s immutability. For example, if God knows that “it is 9 a.m. now”, then He should know “it is 10 a.m. now” an hour later. So, His knowledge changes from time to time which means God Himself changes.There are some responses to this problem:1- To change de presenti propositions to non-indexical ones. For example, the audiences of The Proclamation of Constitutional Monarchy of Iran could say: “Today, the Proclamation of Constitutional Monarchy was declared” or say: “The Proclamation of Constitutional Monarchy is declared on August 5, 1906”. Therefore, the knowledge of such propositions is fixed through time.2- To claim that God is timeless. That is, God is outside the boundaries of time and His knowledge of different moments, unlike human beings, is immutable.3- Final solution: to modify the interpretation of the concept of God. Theologians traditionally have presupposed that any kind of change in an absolutely perfect being brings it down from its absolute perfection. But this is not so clear. It can be shown that some changes in God, including changes in His knowledge of different moments, do not affect His perfection.Also, knowledge of de se propositions like “I’m in the hospital”, is challenging for God being Omniscient because only the person who utters such propositions, not God, can know them.There are some responses to this problem:1- To distinguish between the content of a proposition and the proposition itself. Although “I’m in the hospital” can only be explained by the patient himself, it indicates a situation in the world, that is, that person X is in the hospital, which can also be explained by other people. Although God's knowledge does not belong to the de se propositions themselves, it belongs to the content of such propositions,2- Theists can claim that knowledge does not belong to propositions themselves, but belongs to their truth. In such a case, the Omniscient can know “I’m in the hospital” is true.3- Final solution: to modify the interpretation of the concept of God. According to this solution, theists can consider what atheists put forward against Omniscience not as a denial of the existence of God, but as an illumination of the concept of God, and by accepting it, restrict the extension of the absolute knowledge of God.In this article, we first try to show that some of the objections against solutions for the problem of indexicals could be avoided. So, responses like God’s TIMELESSNESS or distinction between a proposition and its content can overcome the problem. At the same time, the final solution in each part, which is to modify the interpretation of the concept of God, is a way for those who think other responses do not work.

Thinking of the death occupied, for a long time, the spirit of the human being and it changed constantly the image of his life. The death is registered in the depths of us, as an inseparable certainty of our destiny, however thinking the death is already thinking about life, because it is the perception of the death that forms the way of life. The theme of the death and its connotations impose in a privileged way, in Theophile Gautier's poems, writer and poet French of the 19th century. The reading of these poems with a touch pessimistic revives Omar Khayyam’s quatrains in the minds which are familiar with Persian poetry. This present article tries, by a comparative approach to identify the extent and modality of the presence of this motif in both poets and see how the obsession with death, deep pain of human destiny, the absolute despair of the inexorable passage of time and the unspeakable disgust of the dissolution of things and bodies have disrupted the spirit of both poets. This paper studies the way of escape the constant state of suffering which the system of thought of each imposes him: to live in the moment or get beyond the moment, both of them have only one purpose: to conquer time. French: La thematique de la mort chez Khayyam et Gautier La mort est inscrite au plus profond de nous, comme une certitude inseparable de notre destin, pourtant penser la mort est deja penser la vie, car c’est la perception de la mort qui forme la maniere de vivre. La thematique de la mort et ses connotations s’imposent d’une facon privilegiee dans les poemes de Theophile Gautier, ecrivain et poete francais du XIXe siecle. La lecture de ces poemes d’une sensibilite tres pessimiste ressuscite, pour les familiers de la poesie persane, les Quatrains d’Omar Khayyam.Le present article essaie, par une approche comparee, de reperer l’ampleur et la modalite de la presence de ce motif chez les deux poetes et de voir comment l’obsession de la mort, la douleur profonde du destin humain, le desespoir absolu de l’inexorable fuite du temps et le degout ineffable de la dissolution des choses et des corps ont trouble les deux poetes. Il s’agira ensuite d’etudier le moyen que le systeme de pensee de chacun lui a impose pour fuir cette souffrance; habiter l’instant ou se detacher du present, les deux actions n’ont qu’un seul but: vaincre le temps.Keywords: Theophile Gautier, Omar Khayyam, Poesie, Mort, Pessimisme, Intemporalite, Art

This article investigates humankind’s search for what is generally called immortality. Exploring some of the myths and sagas among nations and highlighting the viewpoints of some wise people, the author wonders what we mean by ‘immortality’: physical immortality or spiritual TIMELESSNESS through love, creativity, wisdom and art. To illustrate these points, the writer casts a glance at Plato, Shakespeare, Yeats, Iranian, Indian and Scandinavian myths and folklore. He, then, focuses mainly on Yeast's At the Hawk's Well and Odin's wisdom in Scandinavian sagas: the former as an example of foolish search for physical immortality and the latter as an instance of quest for TIMELESSNESS through love and creativity.  

In this essay, we intend, in the first place, to seek out a theory of the meaning of life from the view of the first Wittgenstein with a focus on Tractatus Logico-Philosophicus. However, exegetical works on Tractatus Logico-philosophicus have culminated in the impossibility of speaking about a theory of the meaning of life from the view of Wittgenstein because all of them, in one way or another, accepted the face value of the article 6.54 and 7, that is, to leave meta-scientific propositions. Hence, the first part of the essay delves into the analysis of this problem and suggests an interpretation of Tractatus which resolves this issue. This is done by adopting a grammatical-transcendental reading. After this, different possible Wittgensteinian answers to the problem of life, Tractatus Logico-philosophicus, are offered and scrutinized. Finally, the best answer is offered based on Wittgenstein's Tractatus Logico-philosophicus for a theory of the meaning of life. He believes the meaning of life requires a kind of eternity which does not last a very long time but is neither timeless.

In the current study, firstly, we will argue that the main challenge of evil to western theism is not the occurrence of undesirable states of affairs, but the existence of pointless evil in the world. Secondly, considering the distinction between temporal perspective and eternal perspective, we will distinguish between apparently pointless evil and actually pointless evil. The claim is that recognizing the latter is not possible from a temporal perspective. Thirdly, we will study some well-known versions of the argument from evil and demonstrated that occurrence of pointless evil, which is the sufficient reason for nonexistence of God, is presupposed in these arguments. The main claim of this study is that the problem of evil can be reduced to the disagreement about existence or nonexistence of pointless evil in the world. But this disagreement is undecidable from a temporal perspective.

Undoubtedly, scientific authority is one of the prominent aspects of scholarly and practical adherence to the Holy Quran, and Quranic scholars have explored it from various perspectives. It is essential to examine what prerequisites and specific foundations this authority entails and what impact it has on the Quran’s scientific authority. Among the key foundations of the Quran’s scientific authority are: the comprehensiveness of the Quran, its TIMELESSNESS, its responsiveness to the fundamental needs of contemporary individuals and society, and the inseparability of the Quran from the Ahl al-Bayt, the true interpreters of the Divine Book. This study aims, through a descriptive-analytical method and library research, to examine and analyze these mentioned foundations. The objectives of this research include establishing the scholarly infrastructure necessary to realize the Quran’s scientific authority, institutionalizing the Quran’s authority in the process of knowledge production and the content of sciences, and grounding both micro and macro socio-epistemic systems in the teachings of the Quran. Promoting a culture and creating conditions for the informed reliance of socio-cultural actors on the Quran, as well as providing structured access to benefit from the Divine Book in scientific disciplines, are among the major outcomes of this research.

Quran, in many places, in giving its messages, enjoys the prophet hood-era-rhetoric and its similes and examples. Meanwhile, the holy Quran is regarded as a very everlasting book, for each and every time and place; Now, the question is are these two things (having that type of rhetoric and being suitable for all times and places) compatible with each other?Referring to the first poit, some scholars regard Quran as a reflection of that era’s culture, dounting holy Quran’s TIMELESSNESS and immortality.In this study, the author offers two general viewpoints in this regard and reviews them. The author, further, makes some examples, in which that era’s culture has been reflected; through these similes and examples, she argues there is no discrepancy between having that rhetoric and addressing all times and places.

Educational literature is one of the types of literature in which moral issues, or social and instructive issues are recounted. Anecdotes and allegories are told. Sanai is not an innovator in this field; But his satirical techniques are unique in raising awareness and teaching moral principles according to the interests and tastes of society. He believes that different social spectrums read his poems and use them according to their taste; Therefore, those who want to make jokes should also have food. Sanai calls such jokes the joke of education. The present study has stated the political and social reasons for Sanai turning to jokes in a descriptive, analytical, analytical manner, and by gathering documents, his intentions of joking. Findings show that the political, social, moral situation of society as well as the problems of personal life, has made Sanai joke to reveal in the form of jokes, biases and shortcomings, personal, social, moral and TIMELESSNESS of people And warn.