The aim of the present study is to organize Avicenna’s meta-ethical thought, providing a foundation for understanding the ethical system derived from his opinions. The primary focus is on determining Avicenna's overarching approach to the existence of moral attributes and propositions. In response to this inquiry, the author seeks to articulate three models of reductionism rooted in Avicenna's perspectives. These reductionist models could be crafted at the levels of conventional attitude, philosophical attitude, as well as Avicenna's mystical and monotheistic stance towards moral truths, so that it could be possible to establish coherence among them. This article begins by examining Avicenna’s viewpoint in accordance with his logical principles, introducing his constructivist approach – aimed at fame and intellectual agreement – as a model of reductionism at a conventional level. Subsequently, Avicenna's attitude is explored through the philosophical science of the soul and the truth of the happiness of the human soul, leading to the introduction of a form of moral reductionism based on Avicenna's philosophical opinions. Finally, attention is given to his mystical and monotheistic perspective, presenting yet another model of reductionism. The research concludes that, based on Avicenna's discussions in the field of ontology, it is not feasible to adopt a true realist position, as there is no independent truth for moral attributes.

The present research seeks to explain and clarify the ontology of ethics and the existence of moral attributes such as good and bad based on the fundamental views of Aakhund Khorasani. At first glance, the opinions of Khorasani Aakhund use a kind of essentialist moral reductionism, in such a way that moral attributes such as good and bad are reduced to the compatibility of the act with the power of reason, and of course, this compatibility is because the act has expediency and existence and good effects are compatible with the inherent beauty and ugliness of his consideration. With some reflections on the discussions of Aakhund Khorasani, it is possible to present an amendment to his first opinion and distinguish between the truth of the act and the performance of the act. In this case, to act, the element of intention must be added to the expediency and existence capacity and compatibility with the intellectual power. The implications of Aakhund's moral reductionism include 1) Posterior moral knowledge, 2) absolutism, 3) Lack of moral independence, and 4) Inference of must and value from being. In this research, first, the moral reductionism of Aakhund is explained and analyzed, and then its implications are discussed.

One of the most common outcomes in religious studies is Reductionism which has prevented the correct and accurate recognition of its manifestations in individual and social arena. Its prevalence is so rooted and widespread that it attracts less attention That's why not much attention is paid. From the first steps necessary to control and overcome the reductionism approach, it is identified and traced in the theoretical literature of religious studies. Reductionism in the social studies of religion" has followed this by showing the background and examples of it on different topics and levels and then by revealing it in the theoretical approaches raised in the sociology of religion.

Reductionism is a major methodological mistake in research and generally in thought; because it can pose as an obstacle to comprehensive views about the researched issue. This issue is more tangible in religious phenomena - due to the multidimensional entity of this subject – and can be more destructive. A researcher through focusing on one role and aspect of religion and concentrating on a theoretical frame work gives direction to religious studies. Dogmatic thought, modernism approach, pluralism, the pluralism and relativism of post modernism all in their own unique ways can lead to the development of reductionism in religious phenomena. Contemplation in the researcher's background of thought, motives, and his expertise regarding the categorization of religious phenomena, can help us exclude exclusivism and unilateralism in religious studies and direct us towards hidden aspects of reductionism approaches in relation to religious issues. Meta-post modernism is after introducing comprehensive view points, which pluralism reflects truth within them. This article through analyzing related ideas and approaches, which have led to these theories, introduces reductionism and unilateralism in religious phenomena.

The process theology is one of the theological systems which spread during postmodern period. This kind of theology tries to revive the spiritual system. David Ray Griffin is one of the process theologians and has many systematic researches. According to his idea, spiritual system in pre- modern considers the world in a way that is subjugated to an all-powerful Being that unilaterally intervenes in all issues. The modern world view denies the God totally. Criticizing both of the world views, Griffin tries to apply some elements of both of systems to propose new theology which draws inspiration from Whitehead's process philosophy. Some important doctrines in process theology are pan-experientialism in which all of persons are ordered collections of transient opportunities of experiment, Whitehead's naturalistic theism, emphasis on Whitehead's non-sense perception and integration in religious, aesthetic, and moral intuition to the most general doctrines of science in an integrated world view. This article criticizes Griffin's opinions about process theology. The reductionism in his interpretation of the God's power and creativity and to devalue them into creature's power and creativity, without logical explanation and just to resolve some problems in traditional theology such as problem of evil and free will in human, are samples of reductionism in Griffin's thought.