The question of good and evil is among problems discussed by scholars and researchers from ancient times. Existence of evil affairs such as death, disease, disaster, poverty, impotence, pain, suffering, difference in creation and society, war, and Satan has caused some to believe in the lack of justice in the cosmic order. The approach of contemporary religious critiques to the question, however, has remarkably changed.Presenting answers of Islamic sages to the questions, the present essay offers the approach of some contemporary thinkers in this regard and precisely analyzes the problem from a philosophical perspective through expounding some well known opinions.

One of the main difficulties of conceptual and particularly realization-based dependence of moral attributes on religion is the irregularity of God’s will and voluntary actions and hence arbitrariness of morality derived from it. According to this critique, divine will and reluctance or command and prohibition without criteria and standards can shape moral concepts such as good and bad or at least have an influence on qualification of human actions to the predicates. But some philosophers and theologians, apart from other critiques against these two versions of religious morality, have attempted to resolve this problem by accommodating some determining factors in God, invoking to logical contradiction of bad actions, favour to attributes as divine simplicity and the like. These answers essentially have been incapable of solving this problem unless we consider the real object of God’s will and the fixed subjects of ethical propositions.

Introduction: Arbitration has a contractual nature and is subject to the sovereignty of the will of the parties, but in some cases, the legislator imposed the referral of claims to arbitration on the will of the parties and caused the contractual nature of the arbitration clause to disappear or be limited. By doing this, he has placed the arbitration outside the will of the parties. This issue causes some moral conflicts in the discussion of compulsory arbitration. Therefore, this research has been done with the purpose of examining the position of compulsory arbitration in Iran's legal system and the ethical challenges in it with a descriptive-analytical approach. Material and Methods: The research was a review method, in order to achieve the goal of the research, in addition to electronic education books and virtual education in this field, articles related to the research keywords from 2004 to 2022 from the databases of Civilica, Magiran, Sid, Researchgate, Science direct, was reviewed Conclusion: Based on the findings of the research, it can be concluded that compulsory arbitration in Iran has ethical challenges in the field of implementation and interpretation, the most important of which is the issue of the right to action and judicial justice. In the context of ambiguities in mandatory arbitration, even if the method of arbitration becomes ambiguous, the arbitrator has the duty to find out the will of the legislator with the principles and rules of interpretation, which creates a moral conflict for the arbitrator.

Arbitrary amplitude dust acoustic waves(DAWs) in a quantum dusty plasma including the effect of dust size distribution (DSD) is presented. By using the Sagdeev pseudopotential method for large amplitude waves, the energy integral is derived which includes Sagdeev potential. By applying the conditions in which a solitary solution can be existed, the upper and lower limits of Mach number is presented. Two cases are studied, a mono sized dust grains case and dust grains possessing power law size distribution case. The result shows that, the allowed Mach number’s range is increased for mono sized dust grains case. Sagdeev potential is also plotted and it is seen that in mono sized dust grains case, solitary waves are propagated. Whereas, for different sized dust grains having power law size distribution, the solitary waves transform into cnoidal ones.. The phase portrait is also plotted and comprised of Two different sets of orbits, a periodic orbit and a homoclinic one that correspond to periodic traveling wave solution and solitary wave solution, respectively

The reason behind the creation of a painting and the method applied, hold many hidden secrets within it and can be influenced by ever-changing internal and external conditions. One of the most important of these factors is an inner existing aspect called the evil force which with the help of the artist’s creative mind and his ideology and beliefs, and in accordance to the prevalent social, cultural and religious condition, not only creates works of art with similar content and different appearances, but also displays them through different styles such as abstract, figurative, expressive and etc; although these figurative works of art could exhibit the concept of evil and even multiply its existence to the observer. Therefore the evil force can be considered as one of the many forces that have been placed within human beings and while it is considered as a destructive nature, humans are able to employ its infinite energy as a stimulant towards artistic creation and show their beliefs and inner beings in the form of displaying the evil force (as Satan), or through passing this corporeality.

We show that for each positive integer n, there exist a group G and a subgroup H such that the ordinary depth d(H,G) is 2n. This solves the open problem posed by Lars Kadison whether even ordinary depth larger than 6 can occur.

Gratuitous evil is an instance of evil that an omniscient and omnipotent being could prevent it without thereby losing some greater good or creating some equal or greater evil. William Rowe believes that the existence of gratuitous evil is a serious threat to theism. Peterson argued that the two are compatible by use of free will. According to Hesker, Patterson's strategy on gratuitous evil is not effective. Hasker's answer falls into the category of compatibilist answers, but his view indicates an important difference, i.e. theism and the existence of gratuitous evil are not only compatible, but also the existence of gratuitous evil is necessary to believe in God with all the main divine attributes. Hasker uses the concept of "significant morality". In his opinion, in order for human choices to be morally significant, morality must not be undermined. According to Hasker, this answer_ unlike the libertarianism respond_ is useful when one encounters gratuitous natural evil, because there are many moral virtues that can be realized in the face of natural suffering and Goods such as awareness, foresight, courage, caution, cooperation, etc. In this article, we examine Hasker's argument and some of the criticism that follows it.

This paper attempts to present the Taoist understanding of evil. In the Taoist tradition, especially in Tao Te Ching, evil is divided into two categories: causal evil and consequential evil. Causal evils are those evils that are said to be the causes of other evils; consequential evils are those that are said to be the consequences of the causal evils. Causal evils originate from human will, and cause suffering. This means that evil is not equal to suffering. Lao Tzu does not clearly talk about natural suffering. He regards all evil and suffering as resulting from human actions that are not in accordance with Tao, which is the source of all life. Therefore, the way to overcome evil is to follow Tao, to actualize wu-wei in life.