مجله بین المللی متافیزیکا
سال:1399 | دوره:3 | شماره:4 |تعداد مقالات:6

In the article we tried to show analyzing the works of Mahsati Ganjavi and Omar Khayyam comparable, their relationship to various topics, especially the poetic description of the incompatibility of the period and talent, the value is given to the human personality; religious, mystical ideas, determination to fight against the negative aspects of religion; injustices in society. In general, we would like to note that the literary heritage of both poets is valued as a collection of poetic stories about the world, life, human relations. For this reason, the period in which they lived, the social upheavals within it, the black-andwhite events of the day, and the beautiful and ugly aspects of human nature did not go unnoticed by both poets. Mahsati Ganjavi, who is known as the most powerful master of the rubai in Eastern literature, is considered to be a representative of the Omar Khayyam school in the rubai genre, so it is possible to come across similar approaches on some topics. Our conclusion is that in both Omar Khayyam's and Mahsati Ganjavi's rubais human, his beauty, desires and aspirations, the shortcomings of the time, women's rights were highlighted and talking about mental outlook of both poets, struggle against social contradictions as through we talked about the common mood of that time, the revolutionary spirit of the intelligentsia.

In the article, for the analysis of the problem posed, approaches are widely used that are rooted in modern economic reality and are inherent in the theories of institutionalism. New economic conditions require the Azerbaijani state and the contingent of civil servants working in government to implement effective management programs based on political, economic, social and moral concepts. Institutional changes can provide Azerbaijan with free access to domestic and foreign markets and, as a result, provide our country with the opportunity to accept regional capital (mainly the entire Caucasus) as a “ gift” of fate. The article discusses the process of institutional changes in on-farm organizations from the point of view of the theory of private property, transaction costs, contractual theories and rules of social behavior, as well as ways to ensure that effective state mechanisms fully meet modern requirements. This problem is considered from the point of view of methodological approaches set forth in the theories of classical institutionalism and neoinstitutionalism. The article analyzes the institutional problems of free creativity, free entrepreneurial activity, intellectual capital in the framework of structural capital, institutionalized economy and an effective system of government, an effective state. It is concluded that as a result of a policy based on these economic concepts, a person’ s free creative ability is formed, and the search for mutual benefit between people becomes a real social incentive. The principle of combining and com plementing the in terests of the collective and society as a whole with the personal will and interests of an independent individual should be adopted as a factor that serves the institutionalization of state structures and the formation of a social state.

Deistic theology is one of the many modern theologies which built its structure upon rejection of revelation and religious rationalism, it believes that prosperity can be achieved by relying on mere intellect. In fact human will evolve without the help of divine revelation. From its beginnings up to this point, deism theology have used an unfinished thinking system that doesn’ t have rational foundations for it. The existence and necessity of theological guardianship system is what deism cannot ignore. For god being creative without considering the guardianship system is undone and unreasonable, while deism thinks that god just created the universe then left it to be afterword's, and everything is running by natural order. With having faith in this and a total acceptance of modern science including Galilean movement and Newtonian theory of gravity in 17th century they rejected revelational knowledge. Hence. This article in response to this sort of deism will try prove lordship and guardianship of god by analyzing the foundations of deism considering Allamah JAVADI AMOLYs thinking structure, according to him the lordship is an adjective of the real ownership; by acceptance God as the creative, it will follow by real ownership, becuase the real owner is the creator so the lordship adjective con not be sepradet from creativity, and in fact the return of lordship is to creativity.

One of the issues that has always been studied and researched from the beginning of human life and has been approached by different thinkers and different religions is the issue of evil. Swinburne, a Christian thinker, explains and examines the issue of evil in "Theodicy of Divine Justice". Swinburne considers evil to be the lack of perfection that prevents the goodness of an object. He believes that the root of evil should be considered in the improper will of man and should not be attributed to God, because God is absolute good and evil is not originated from absolute good. The study of the nature of evil and its explanations by Sweeney Berne in order to get acquainted with and study his thoughts, and on the other hand, the study of the problem of evil as a theological and philosophical issue, is something that requires research on this subject. This article uses a descriptive-analytical method to examine the theology of divine justice, the nature, types, benefits and solutions of evil from the point of view of Swinburne. Only then can we feel God better and have true faith in His justice, benevolence, and absolute wisdom.