Abrahamic Religions

Howard-Snyder, 2006: 352 ‫؛‬ Lehe, 2004: 159 .( ‫اﻻﻫﻰ‬ ‫و‬ ‫ﺧﺪاﺑﺎور‬ ‫ﻓﻴﻠﺴﻮﻓﺎن‬ ‫از‬ ‫ﺑﺮﺧﻰ‬ ‫اﺳﺘﺪﻻل‬ ‫اﻳﻦ‬ ‫اﻟﺤﺎدی‬ ‫ﻛﺎرﻛﺮد‬ ‫واداﺷـﺘﻪ‬ ‫را‬ ‫داﻧـﺎن‬ ‫اﺳﺖ‬ ‫ﺑﺮآﻳﻨﺪ‬ ‫دﻓﺎع‬ ‫ﻣﻘﺎم‬ ‫در‬ ‫ﺧﻔﺎ‬ ‫اﺳﺘﺪﻻل‬ ‫رد‬ ‫و‬ ‫ﺧﺪا‬ ‫وﺟﻮد‬ ‫اﺛﺒﺎت‬ ‫ﻣﻨﻈﻮر‬ ‫ﺑﻪ‬ . ‫ﺑـﻪ‬ ‫ﻛـﻪ‬ ‫ﻓﻴﻠﺴﻮﻓﺎﻧﻰ‬ ‫از‬ ‫ﻳﻜﻰ‬ ‫ﻣﻮزر‬ ‫ﭘﻞ‬ ‫ﺑﺮآﻣﺪه‬ ‫دﻓﺎع‬ ‫ﻣﻘﺎم‬ ‫در‬ ‫ﺟﺪی‬ ‫ﻃﻮر‬ ٣ ‫اﺳﺖ‬ . ‫ﯽ‬ ‫اﻻ‬ ‫ﻔﺎی‬ ‫ﺘﺪﻻل‬ ‫ا‬ ‫ﻮزر‬ ‫ﻘﺪ‬ 29 ‫ﺶ‬ ‫ﮋﭘو‬ ‫ﯽ‬ ‫ﻓ‬ ‫ی‬ -‫ﯽ‬ ‫ﻼ‬ ‫ﮐ‬

Euthanasia is one of the most important and controversial issues in applied ethics. Since the right to life is one of the fundamental rights of every human being, others are obliged not only to endanger it, but to respect and protect it. But the key question is whether protecting the right to life is necessary in all circumstances or in some cases it can be discarded. To put it another way, do we have a duty to protect the life of the incurable patient who is in pain and wants to put an end to his life? Moral thinkers have given different answers to this question from a variety of perspectives. The arguments for each of the supporters and opponents of euthanasia have been discussed along the same lines. The research's achievement is that in serious cases the priority of the reasons for each of the two groups is not well-known, but in painful and unbearable patients, it seems that the tendency to prefer the reasons for supporters of euthanasia increases. Understanding this claim without the direct experience of the reality of the disease may not be well understood by ethical thinkers. Therefore, if they themselves have been dealing with such a phenomenon for a long time, they may consider euthanasia to be justified.

One of the topics that has attracted the attention of philosophers and theologians is the “relation between the problem of hiddenness and the problem of evil.” The question is: “What is the relation between the problem of hiddenness and the problem of evil in terms of function and structure?” In other words, “Is the problem of hiddenness the same as the problem of evil?” In general, there are two main views on this relationship: Some thinkers reduce the problem of hiddenness to the problem of evil and consider it as an instance or version of the problem of evil. Others, including J.L. Schellenberg, emphasize the conceptual independence of the problem of hiddenness and evaluates it, at least conceptually, as distinct. John Schellenberg advocates the second view. In 1993 he formulated the argument of divine hiddenness as an atheistic argument, which is one of the most controversial issues in the contemporary philosophy of religion. In this paper, an attempt has been made to somehow show the strengths and weaknesses of each point of view by outlining and examining the possible relations between these two problems. Although Schellenberg’s arguments