انسان با تهذیب نفس و علم حضوری می تواند حضور علت هستی بخش را درک نماید؛ لذا در فلسفه اسلامی خداوند حاضر علی الاطلاق است. اما پرسش از چرایی عدم انکشاف حضور الهی به طور گسترده برای بشر از طریق روش هایی مانند تجربه دینی ذهن فیلسوفان دین را به خود مشغول داشته است و تقریرات شلنبرگ در استدلال به اختفای الهی برای الحاد، در این میان نقش محوری دارد. عمده پاسخ ها به علت اختفای الهی از منظر وجودی، فلسفی، عرفانی و کلامی است. اما در پژوهش حاضر به روش تحلیل محتوایی سعی شده است رویکردهای انسانی تراویس دامزدی مورد ارزیابی قرار گیرد. وی با بیان مواردی مانند شاخص انزجار آسیب دیده، شاخص انزجار محدودیت وجودی، شاخص ترس و امید و شاخص از خود بیگانگی سعی در طرح دلایل اختفای الهی نموده است. در این مقاله عمده نقدهای این رویکرد انسانی مواردی چون نسبی گرایی و استقرای ناقص، بی نیاز نبودن از رویکردهای کلامی مانند تدبیر، حکمت و لطف الهی، ارائه تصویری منفعل از خداوند و عدم توجه به بعد اجتماعی دین، دانسته شده است.

Scholars who have been studying religion since 19th century attach great importance to the study of "primitive religions". In search of the essence and the origin of religion, "primitive religions" were thence force mostly studied under a subject called "anthropology" and then "anthropology of religion". But later, in the second half of 20th century the discipline underwent a sea change and studied religion through symbols. The main concern of this article is to introduce this branch of research and the way it defines and looks at religion. Geertz is one of the most competent figures in this field and in this article his opinion about religious symbols and rituals in Indonesia and Morocco is going to be introduced. By hermeneutical approach he states that the great task of an anthropologist of religion is thick description of symbols which are being practiced in religious rituals.

Religion, being the message, rule, plan and rite originating from the source of existence, has the man as its audience; and has complete relating nature and functions. The most important section that properly makes the essence and relating function of religion clear is the knowledge explaining limits of man’s relations. Considering man’s status in the creation system and the path created by Allah in the form of religion and for his happiness, the most important sections of religious knowledge have directly or indirectly dealt with explaining, and organizing his relations, because the whole life of man is summarized in his relations, and the religion conveys messages that teach him how to live and how to connect with other people.

The most important problem of revealed religion is the relationship between human and God and, therefore, between religion and human. It is commonly believed in revealed religions that religion has been revealed for man and what is meant is religious human. The currency of humanism in the west has caused some scholars to put humanized religion in place of religious human. They argued that if religion were not humanized and does not prepare human’s desires, tendencies and wishes and present some divine teachings only, human being would become strange and unfamiliar with himself. In this way, western scholars have emphasized humanistic state of religion. For them, the most important criterion for humanistic state of things consists in centering on basic human tendencies such as rationality, truth-seeking, beauty desirability and the like. Islam, however, as the final revealed religion has considered itself as humanistic, and human as religious. The paper, relying on natural and comprehensive state of Islam, has argued that humanistic religion and religious human are in harmony.

Methodology: In this research, by examining some of the functions of religion using descriptive-analytical way, the library and software resources have been used Findings: By analyzing and finding the roots of psychological problems and crises such as absurdity and meaninglessness in life, fear of death, escape from loneliness, impatience, confusion and despair, it can be understood that human beings have unlimited and sublime tendencies other than instinctive and physical tendencies. The central tendency among these tendencies is human perfectionism, which is the difference between humans and animals. However, it is impossible to reach this innate and unlimited tendency in the limited material world, and it leads a person to a contradiction and an intellectual and belief impasse. Results: Corresponding to the findings of the research, it can be said that human perfectionism has a central role in the functions of religion. This desire for human perfection within the framework of the material world becomes the basis and the real cause of human spiritual and psychological problems because the source of perfection is beyond the material world. In fact, only the divine religion can free man from this belief impasse and respond to this original and real need of man. Background and objectives: Religion, as a divine gift, has always had an effective and decisive presence in the heart of human societies. In this research, some of the most important functions of religion in human mental health have been examined, which include giving meaning to life, looking positively at death, saving from the swamp of loneliness, strengthening patience and stability, and the effectiveness of prayer. The question here is: Is there a special relationship between man and religion? What is the role of human perfectionism and its relationship with the functions of religion?