This paper presents the model that Plantinga gives to indicate that Theistic beliefs have warrant. This means that Theistic beliefs: a- are produced by cognitive faculties that are functioning properly; b- function properly in the kind of cognitive environment for which they have been designed; c- are aimed at the production of true belief; and d- have succeeded in reaching their goals. Plantinga is of the opinion that, if Theistic beliefs are true, then it seems likely that they do have warrant; that is, Theistic beliefs are produced by cognitive faculties which have the latter conditions. And if this is true, then there is, indeed, such a person as God and He has of course intended that we should be able to be aware of His presence.

Basic Life support (BLS) following by Advanced cardiac Life support (ACLS) is intended to rescue the patients with acute circulatory or respiratory failure or both. The most important determinant of short and long-term neurologically intact survival is the interval from the onset of the cardiac or respiratory onset to restoration of effective spontaneous functions of these vital activities.It is commonly accepted that every physician, regardless of specialty, should be able to  perform CPR. It must be also emphasized that CPR, almost invariably, necessitates a rapid interventional follow-care with ACLS procedure.Without well-performed basic Life support, advanced cardiac Life support is of no remark-: able benefit, BLS and ACLS are processes that must be performed step by step and with respect to the patient's condition.

I intend to show that the fine-tuning argument is not a Theistic one, and is therefore not desirable for the theist. I will argue that (1) if the fine-tuning of the cosmos exceeds that which is required for the existence of human beings, it would not be helpful to the believer to prove the existence of God. (2) From the theist’s point of view, there are two objections to the fine-tuning argument: first, the extravagance objection, which states that this argument also includes other improbable events as evidence for the existence of God, though the theist does not mean that. Second, the backfire objection, which states that the advocate of fine-tuning reasoning defeats her/his purpose. Third, the fine-tuning argument assumes that the occurrence of an unlikely event requires a different explanation than the occurrence of probable events, and this is a false presupposition, which leads to the “God of the gaps” objection. The theist independently does not accept this distinction; she/he believes that the explanation of both probable and improbable events equally requires assuming the existence of God. So, since the fine-tuning argument is based on assumptions that are inconsistent with theism, the theist should not find it worrisome that the fine-tuning argument is not a successful one.

n his article, the author intends to examine the issue that God of religion (Theistic God) is identical with God of philosophy (deistic God, the Necessary Essence). Perhaps, in the past, this identity between God of religion and the Necessary Essence of philosophy "Wajib al-Wujud" seemed self-evident, and thus, in the philosophical works of Muslims, after the term "Wajib al-Wujud" and the like, they used the expression "Ta'ala" (Almighty) and the like, and no one questioned this usage. This means that everyone has accepted that the philosophical term "Wajib al-Wujud" refers to the same God of religion, and it was taken for granted that the study whether God of religion was identical with "Wajib al-Wujud" was regarded unnecessary. Today, however, viewing the translation of works of Western thinkers who insist to separate of discussions about God of religions from those of "Wajib al-Wujud" in philosophy, this issue demands an examination. One cannot make use of the philosophical achievements on "Wajib al-Wujud" in order to prove the theological issues, and thus important religious beliefs will be left without philosophical and rational support, unless one demonstrates the identity of God of religion with "Wajib al-Wujud". The most important part of this article is to examine the attributes and acts that are attributed to God in religious texts; although, it may be regarded as an evidence for the difference between God and Wajib al-Wujud" in philosophy. The method adopted in this article is library reference, and the issue is investigated by referring to reliable philosophical and theological sources.

In Analytic philosophy, when the topic of the Life’s meaning comes up, primarily the concept of words of “meaning” and “Life” is clarified. The analytic philosophers, often, have explained “meaning” in two senses: 1-The Life’s aim 2-The Life’s value or the Life’s function and advantage.In some approaches, in analysis of the concept of “Life”, Life has been considered beyond routine, usual, and repeated levels of it. This approach shows the meaningful Life demonstrates through a transcendent Being. Hence, in Theistic religions, human’s Life, when according to commands of that Being, is more meaningful and valuable. It is met anaturalism view in debate on “Life’s meaning”.

Nowadays, the fundamental role of having a purpose for Life in physical and mental health has been confirmed. According to victor frankl, presence of a purpose in Life gives Life a meaning and increases resilience against pains and traumas. The importance of the purpose in Life construct reveals the need for a reliable and valid tool to measure it. Crumbaugh and Maholick's purpose in Life questionnaire is the first and one of the most applied tools for the assessment of Life's purposefulness. The aim of this research is to determine the factor structure of purpose in Life questionnaire. The questionnaire was administered on 206 students who were selected through random stratified sampling at Ferdowsi University of Mashhad. Exploratory factor analysis showed that there are two factors "comprehension" and "purpose" and this finding were confirmed by confirmatory factor analysis. Altogether results of this research showed factor validity of the purpose in Life questionnaire with a two factor pattern

Objectives: This piece of writing intends to elucidate the effects of Theistic faith on organization perspective.Method: The method of the survey is exploring interview and snowball sampling and Data analysis is through data based theory.Results: Based on data collection and analysis thirty three concepts were recognized and it was narrowed to ten factors as the effective variables in the process of recognizing effects of Theistic faith on organization perspective.Conclusion: The authors of the article conclude in addition to recognizing the effective variables in the process of the effects of Theistic faith on organization perspective; there are also some other conclusions such as follow: no unique nature was recognized for this perspective; in other words it may be considered as a process ,style or a content. Topics like time, place and motion are crucial in Islamic philosophy in order to define Theistic perspective. Theistic perspective is the perspective of organization or Unitarian person and exploring is applied as the main processing method. The authors also conclude a significant relationship between spiritual and Theistic beliefs and unitive wisdom, sagacity and divine grace.

In this article, I shall describe the influence of Theistic thought on variant dimensions of knowledge through classification and analysis of Mutahhari’s writings. In particular, I shall develop two criteria which have been inspired from 2: 156 (We are for God and we shall return toward him). These criteria are "from-him-ness" and "toward-him-ness" and they can be counted as a basis for normative propositions. I believe that divine orders have been manifested both in reason and revelation. Meanwhile, rational normative propositions can be divided into propositions of moral obligation and that of non-moral obligation. A further criterion, which is the spirit of human actions, is godly motivation. Hence, putting these criteria together, we will have sixteen cases, seven cases of which, I shall argue, would be a recommended action in Theistic thought.

The decline of attention to the facade of modernity and the inclination toward spirituality and theism in the third millennium is the evidence of human natural tendency toward spirituality, theism, and faith. This is, also, to some extent connected to discussions of identity and semantics in organizations. This paper tries to review the works of researchers on spirituality and theism along with specific focus on the conception of theism and spirituality in Quran and Nahjol-Balagha; providing suggestions and implications applicable to organizational issues. The review reveals that spirituality and theism are significant for one’s sense of integrity, consciousness, and organizational identity.