In his Finite and Infinite Goods, Robert Adams puts forward a theistic framework for ethics according to which finite objects of value become good through resembling God who is the infinite Good and is the source and criterion of goodness. One question that immediately arises regarding this theory is whether any resemblance to God is sufficient for goodness or not. Adams’ answer to this question is negative. He puts forward further qualifications that resemblances to God have to meet so that (...) they can constitute goodness in finite objects of value. In his God and Moral Law, Mark Murphy objects to these qualifications as inadequate for addressing the sufficiency question and puts forward his own suggestion as to how Adams’ theory has to be amended. In this paper I will first argue that Murphy’s suggestion for fixing the goodness as Godlikeness thesis is not an alternative to Adams’ proposed qualifications on resemblances to God and is best understood as an insightful interpretation and elaboration of Adams’ proposed qualifications. I will then show that as it stands, Murphy’s suggestion is not up to this task and itself is in need of reconstruction. Drawing on Judith Thomson’s discussions of goodness and virtue in her book Normativity, I will try to reconstruct Murphy’s suggestion and come up with an interpretation of Adams’ goodness as Godlikeness thesis that is more elaborate, informative, and plausible than Adams’ original formulation. (shrink)

Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.

In this study, a new mathematical model is presented to solve the flexible flow shop problem where transportation is reliable and there are constraints on intermediate buffers, budgets, and human resource learning effects. Firstly, the model is validated to confirm the accuracy of its performance. Then, since it is an NP-hard one, two metaheuristic algorithms, namely, MOSA and MOEA/D, are rendered to solve mid- and large-scale problems. To confirm their accuracy of performance, two small-scale problems are solved using GAMS exact (...) solution software, and the obtained results have been compared with the output of the algorithms. Since the problem in this study is multiobjective, five comparative indices are used to compare the performance of algorithms. The results show that the answers achieved using the metaheuristic algorithms are very close to the ones achieved via the GAMS exact program. Therefore, the proposed algorithms are validated, and it is proved that they are accurately designed and useable in solving the real-world problems in logical calculation time. By comparing the obtained results, it can be seen that the MOEA/D algorithm performs better in terms of computational time and Mean ideal distance. The MOSA algorithm also performs better according to the index Spread of nondominated solutions, diversity metric, and number of Pareto solutions. Considering the confirmation of precision and accuracy of performance of the proposed algorithms, it can be concluded that MOSA and MOEA/D are useful in solving the mid- and large-scale modes of the problem in the study, which is very applicable in the real world. (shrink)

Tourism, as an industry, has become one of the most dynamic sectors of the world economy these days and has specific features that are different from other industries. In the tourism industry, production and consumption points occur spatially at the same time. In addition, the tourism industry contributes to the economic growth of developed regions and can simultaneously distribute the wealth created geographically. It is notable that the coronavirus disease 2019 (COVID-19) pandemic has caused many challenges in the tourism industry (...) regarding the presence of tourists in tourism centres and the closing of all tourism service chains, including food, entertainment, transportation and travel services worldwide. Tourism-related businesses, which are considered as invisible export and one of the engines of development and occupation, have been rendered obsolete. In other words, the businesses, as well as multiple units and activities in the related chain, have been damaged and employees of this industry have lost their jobs. This has led to the recession and regressive course of the developing and large industry of tourism in the world. It is worth noting that the tourism industry includes various sections, the most important of which is religious tourism. All religions in the world have different religious places, works, traditions and customs, which have become amongst the most important tourist attractions. Meanwhile, Muslims and the religion of Islam play a significant role in this branch of tourism. The Hajj, pilgrimage to holy places and the existence of mourning ceremonies or religious celebrations of Muslims are amongst the largest religious tourism events in the world. Given the importance of this issue, the present study aimed to evaluate the impact of the COVID-19 pandemic on religious tourism in Iraq in 2021. This field study was conducted on 4500 Muslim managers and staff of restaurants, hotels, grocery stores, clothing stores and souvenir shops around the holy shrines of imams and religious places in Karbala, Najaf, Kufa, Samarra and Kazemi. According to the results, the tourism of Iraq, which is mainly limited to Muslim religious sites in several major Iraqi cities, has also seen a decline in the number of religious tourists. The negative effects of COVID-19 on religious tourism have also been proved statistically by the Statistical Package for the Social Sciences (SPSS), as µ ≥ 3 has been counted in all indices.Contribution: Our findings offered new insights into the impact of COVID-19 on tourism, based on statistical analysis. In this study, the authors showed how COVID-19 affects various aspects of religious tourism, which has not been addressed in previous researches. (shrink)

This paper investigates a reference to the voice of the legendary musician Orpheus in Plato’s Protagoras. I propose that the Orpheus image does serious philosophical work in the text. Understanding the mythic and religious elements of the Orpheus tradition can help us conceptualize the harms of sophistry from a Platonic viewpoint. In the light of the image, the sophist emerges as a quasi-magical manipulator of rhetorical beauty who charms his students into subrational creatures. Furthermore, the image provides insight into Plato’s (...) conception of the difference between sophistic and Socratic education. Playing on the tradition of Orpheus as (failed) psychopomp, I suggest that the sophist employs a descent-style education which holds students captive in an underworld of glamorous but empty sensibles. In sharp contrast, Socratic ascent-style education pulls students upwards to active contemplation of ultimate reality. (shrink)

This volume gathers together the numerous essays by the Iranian metaphysician and ontologist, Seyyed Hossein Nasr, on Islamic philosophers and the intricate ...

Knowledge and its desacralization --What is tradition? -- The rediscovery of the sacred : the revival of tradition -- Scientia sacra -- Man, pontifical and Promethean -- The cosmos as theophany -- Eternity and the temporal order -- Traditional art as fountain of knowledge and grace -- Principal knowledge and the multiplicity of sacred forms -- Knowledge of the sacred as deliverance.

The author gives a clear explanation of the philosophy of Sard al-Din Shirazi.

Islamic Philosophy has often been treated as mainly of historical interest, belonging to the history of ideas rather than to philosophy. This is volume challenges this belief. The Routledge History of Philosophy is made up entirely of essays by a distinguished list of writers. They provide detailed discussions of the most important thinkers and the key concepts in Islamic philosophy, from earliest times to the present day. Fifty authors from over sixteen countries have contributed to this volume. Each Together the (...) authors represent a wide variety of views. It includes analysis of Arabic, Persian, Indian, Jewish, Turkish and South East Asian Philosophy, together with extensive discussion of relevant areas of Greek and Western philosophy. An important but so far little understood philosophical tradition is clearly and thoroughly explored in this volume. Islamic philosophy is viewed as a continuing and lively philosophical activity, one which is just as capable of asking relevant questions today as it was in the past. (shrink)

This article critically studies coronavirus pandemic news in the press. The article attempts to study the way the news of COVID-19 is used for political and ideological purposes. In order to achieve the aim, two newspapers namely, The New York Times from the United States of America and Global Times from China are selected. Van Dijk’s news schemata framework is used for the analysis of the reports selected from the two newspapers. Van Dijk’s news schemata is crucial for the analysis (...) of any news story whether such a news story is taken from a news channel or a newspaper and whether broadcasted or printed. Based on data analysis, the article found out that the news of COVID-19 has been politicized and used for ideological interests. The article recommends that pandemics should not be politicized, instead we should work together to save our lives and live peacefully. (shrink)

In the course of this paper, I shall argue that an absolute ineffable God of Islam is contradictory beyond the ordinary categories (substantive or insubstantive) of truth. In order to demonstrate my thesis, I shall refer to a metaphysical and epistemological inquiry. In virtue of both of these inquires, I shall establish that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be false in a substantive or an insubstantive sense. The metaphysical inquiry shall comprise of two related (...) phases. The first phase includes logical realism and anti-realism, while the second phase includes ontological realism and ontological deflationism. I demonstrate that the contradictory assumption ‘the God of Islam is absolutely ineffable’ cannot be considered false in virtue of these outlooks for different reasons. The epistemological inquiry refers to epistemicism. I demonstrate that although this particular view infers an indeterminate truth-value of the contradictory assumption ‘the God of Islam is absolutely ineffable’, it is incompatible with the notion of an absolute ineffable God of Islam. In light of both these inquires, it will become apparent that the contradictory assumption of an absolute ineffable God of Islam cannot be false in a substantive or insubstantive sense. This is because an absolute ineffable God of Islam transcends beyond these very categories of falsehood and truth. (shrink)

The book is the most original and comprehensive treatment of business ethics in Islam. It explores the thinking of early Islamic scholars on ethics, whilst encompassing the modern developments in the field. It is aimed at fostering discourse on business ethics by offering a framework for exploring a wide range of ethical issues and dilemmas that arise in the marketplace and raising ethical awareness and sensitivity of various market and non-market players. The book enables researchers to use Islamic ethical principles (...) in advancing research and offers practical solutions to rising ethical problems. Furthermore, the book enables business people and policymakers to acquire the requisite outlook and understanding for the application of business ethics and guides readers to draw useful implications. (shrink)

Providing a comprehensive and widely accessible investigation into Mullā Ṣadrā's works, this book establishes his political philosophy and instigates a dialogue on the relevance of Ṣadrā's philosophy to present day challenges. Investigating Ṣadrā's primary sources, the book reveals that his discourse on politics cannot be interpreted as a discursive springboard for hierocracy and political authority of jurists, nor does the mystical attitude of his philosophy (with its emphasis on the inner aspects of religion) promote an idea of quietism or a (...) fundamental separation of religion and politics. Laying the groundwork for further translations and interpretation, this volume is not just concerned with 'political philosophy' as yet another particular and limited facet of Ṣadrā's overall system. Rather, through unifying mystical, intellectual and political aspects of this singular philosopher, the volume is concerned with properly contextualizing and understanding the guiding intentions and inspirations that unify and underlie all of his creative philosophical endeavour. This pioneering and provocative work of genuine reflection is a new contribution to the wider political philosophy. It will be of interest to researchers of political philosophy, Islamic philosophy, mysticism, theology, history and Iranian studies. (shrink)

The possibility of acting for normative reasons calls for explanation, considering that such reasons are facts. Facing this issue, some argue that to act for a normative reason, the normative reason and the reason we act for (i.e. the motivating reason) need to be identical. Others reject the idea that normative reasons are facts in the first place. A conciliatory proposal is that by appealing to dispositions we can simultaneously accept that normative reasons are facts and that we can act (...) for them, without accepting the identity of the normative reasons and the motivating reason. After sketching an example of such a view, I mention an obstacle on its way. This view relies heavily on the correspondence relation, to make the action connected to the normative reason via a descriptive belief. It is argued that this is challenging since the correspondence relation might not be suitable to play the metaphysical role needed. (shrink)

This article explores the ethics sensitivity and awareness of a sample of employees in six organizations in Kuwait. We identify which sorts of questionable organizational behaviors are believed to be most unethical by these employees, as well as which behaviors are reported to occur most often within the organizations. On the whole, the employees evidence a high level of ethical sensitivity, perceiving the moral hazards of all of the behaviors presented to them. At the same time, the reported occurrence of (...) these behaviors within the sampled organizations is relatively high. We produce conclusions about the correspondence between moral theory and moral practice within the Kuwaiti workplace. We find a basic correspondence between what is believed to be wrong within these organizations, and the types of unethical behavior reported within them. In general, behaviors thought to be most unethical occur less frequently within the organizations. (shrink)

The application of paraconsistent logics to theological contradictions is a fascinating move. Jc Beall’s (J Anal Theol, 7(1): 400–439, 2019) paper entitled ‘Christ—A Contradiction: A Defense of ‘Contradictory Christology’ is a notable example. Beall proposes a solution to the fundamental problem of Christology. His solution aims at making the case, and defending the viability of, what he has termed, ‘Contradictory Christology’. There are at least two essential components of Beall’s ‘Contradictory Christology’. These include the dogmatic statements of Chalcedon and FDE (...) logic. The first is the theological contradiction in question. The second is the type of paraconsistent logic. Both components are integral to a contradictory theology in general. I argue that there can be no such thing as an Islamic contradictory theology. I make the case by establishing two points. These points correspond to both integral components of a contradictory theology in general. The first is that an Islamic theological contradiction does not entail an actual (logical) contradiction. The second is that FDE logic, including alternative sub-classical systems of logic, are not adequate in tolerating an Islamic theological contradiction. (shrink)

The problem of supererogation has attracted significant attention from contemporary moral philosophers. In this paper, we show that this problem was outlined in different terms in the work of the 11th century Persian philosopher Abū Alī Miskawayh. As well as identifying this problem, Miskawayh also developed a unique solution cashed out in terms of virtue ethics that has not yet been considered in the contemporary literature. We will argue that this solution, which is in its general form independent of virtue (...) ethics, provides a plausible explanation of what makes some acts supererogatory and faces two important advantages over the most popular response to the problem of supererogation, The Sacrifice View. Unlike The Sacrifice View, The Cautionary Account can class acts of benevolence that advance the agent's own interests as supererogatory and easily explain why certain acts of sacrifice are neither permissible nor praiseworthy. (shrink)

This paper explores the impact of ethical philosophies on developing an authentic leader’s internalized moral perspective. It builds on prior research on moral identity, proposing that ethical philosophies such as deontology, rule utilitarianism, and virtue can be internalized over time to form an authentic leader’s internalized moral identity. The paper argues that while virtues and altruism are discussed in the authentic leadership literature, the relevance of other ethical philosophies to authentic leadership has been largely overlooked. These ethical philosophies embedded in (...) business settings can be internalized and become integral to the content of a leader’s moral identity rather than merely being lenses for moral reasoning. Authentic leaders’ moral identities regulate their moral motivation and actions. In addition, the paper posits that internalized ethical philosophies can be activated by triggering events or changing the domain of moral issues. Authentic leaders with highly internalized moral identities are also encouraged to be morally modest, reflecting on different ethical philosophies when facing new challenges and internalizing them as needed while staying committed to their virtue-centric moral identity. This interdisciplinary paper proposes a framework and presents theoretical propositions to further understand the role of ethical philosophies in shaping an authentic leader’s internalized moral perspective. (shrink)

We present a survey of the recent applications of continuous domains for providing simple computational models for classical spaces in mathematics including the real line, countably based locally compact spaces, complete separable metric spaces, separable Banach spaces and spaces of probability distributions. It is shown how these models have a logical and effective presentation and how they are used to give a computational framework in several areas in mathematics and physics. These include fractal geometry, where new results on existence and (...) uniqueness of attractors and invariant distributions have been obtained, measure and integration theory, where a generalization of the Riemann theory of integration has been developed, and real arithmetic, where a feasible setting for exact computer arithmetic has been formulated. We give a number of algorithms for computation in the theory of iterated function systems with applications in statistical physics and in period doubling route to chaos; we also show how efficient algorithms have been obtained for computing elementary functions in exact real arithmetic. (shrink)

With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the (...) consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features. (shrink)

This work examines the influence of the school of Muhyiddin Ibn 'Arabi on the well-known Kubrawi masters. This path-breaking book is a study of major Kubrawi works and the manner in which the Kubrawis approached Ibn 'Arabi's ideas. By delving into the most important cornerstones of Ibn 'Arabi's worldview, such as wahdat al-wujud (unity of existence), al-insan al-kamil (Perfect Human Being) and asma wa sifat (God's Names and Attributes), this work provides a comparative study of their reception in the thought (...) of major Kubrawi mystics, especially that of Najm al-Din Kubra, Sa'd al-Din amuyah, Aziz al-Din Nasafi, Ala al-Dawlah Simnani, and Sayyid 'Ali Hamadani. (shrink)

"Provides an extremely valuable introduction to the work of Michel Serres for an English-speaking audience, as well as offering useful critical approaches for those already familiar with its outlines." ---Robert Harrison, Stanford University [blurb from review pending permission] The work of Michel Serres---including the books Hermes, The Parasite, The Natural Contract, Genesis, The Troubadour of Knowledge, and Conversations on Science, Culture, and Time---has stimulated readers for years, as it challenges the boundaries of science, literature, culture, language, and epistemology. The essays (...) in Mapping Michel Serres, written by the leading interpreters of his work, offer perspectives from a range of disciplinary positions, including literature, language studies, and cultural theory. Contributors include Maria Assad, Hanjo Berressem, Stephen Clucas, Steven Connor, Andrew Gibson, René Girard, Paul Harris, Marcel Hé naff, William Johnsen, William Paulson, Marjorie Perloff, Philipp Schweighauser, Isabella Winkler, and Julian Yates. (shrink)

I shall argue that the prominent realist methodological approach that is adopted by majority of analytic theologians is inconsistent with the Islamic tradition. I will propose that the realist outlook is constituted of two essential components – metaphysical theological realism and epistemic theological realism – both of which fail to be amenable with the Islamic tradition. The prime reason for this, as I shall demonstrate, is that both metaphysical theological realism and epistemic theological realism divest the Islamic God of absolute (...) transcendence in different ways, impinging on the religion in a manner which ironically defies the purpose of analytic theology. In conclusion, this would establish that the prominent realist position adopted by majority of analytic theologians is inconsistent with the Islamic tradition. (shrink)

Last year marked a decade since the publication of the book “Islamic Biomedical Ethics” by religious studies professor Abdulaziz Sachedina in which he called for a critical and rigorous analytical approach to the ethical inquiry of biomedical issues from an Islamic perspective. Since the publication of this landmark work, some authors have continued to call into question the ways in which Islam as a religious tradition is engaged with in the secular bioethics literature. This paper describes common argumentative issues with (...) current Islamic bioethics scholarship and offers general pearls and strategies to facilitate better engagement with religious approaches to bioethical issues. (shrink)

The laws of logic and two of the broader theories of truth are fundamental components that are responsible for espousing an ontology and meaningfulness in matters of analytic philosophy. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, (...) that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an absolutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability. (shrink)

I shall present an analysis of analytic theology as primarily characterised by Michael Rea (2011). I shall establish that if analytic theology is essentially characterised with the ambitions outlined by Rea, then it corresponds to a theological realist view. Such a theological realist view would subsequently result in an onto-theology. To demonstrate this, I shall examine how an onto-theological approach to a God of the Abrahamic Faiths (namely, a transcendent God) would prove to be (theologically) incompatible and even hostile. In (...) essence, my argument shall demonstrate that providing analytic theology is essentially characterised with the ambitions Rea alludes to, it is discordant with a transcendent God of the Abrahamic Faiths. (shrink)

One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...) a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic tradition. (shrink)

ABSTRACTIn a series of articles, Asbjørn Steglich-Petersen and Nick Zangwill argue that, since propositional attitude ascription judgements do not behave like normative judgements in being subject to a priori normative supervenience and the Because Constraint, PAs cannot be constitutively normative.1 I argue that, for a specific version of normativism, according to which PAs are normative commitments, these arguments fail. To this end, I argue that commitments and obligations should be distinguished. Then, I show that the intuitions allegedly governing all normative (...) judgements do not even purport to hold for commitment-attributing judgements.RÉSUMÉDans une série d'articles, Asbjørn Steglich-Petersen et Nick Zangwill font valoir que, puisque les jugements d'attribution d'attitude propositionnelle ne se comportent pas comme des jugements normatifs en étant soumis à la survenance normative a priori et à la contrainte du Parce que, les AP ne peuvent être constitutivement normatives. Je soutiens que, pour une version spécifique du normativisme, selon laquelle les AP sont des engagements normatifs, ces arguments échouent. À cette fin, je soutiens d'abord que les engagements et les obligations devraient être séparés. Ensuite, je démontre que les intuitions qui régiraient prétendument tous les jugements normatifs ne prétendent même pas s'appliquer aux jugements attributifs d'un engagement. (shrink)

Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not sanctioned and therefore (...) should not be the goal of ethically guided business ventures. (shrink)

Undoubtedly and unfortunately, COVID-19 pandemic has been politicized in media see Abbas, Rui Zhang. Although vaccines play a crucial role in eliminating the pandemic, they have been politicized by media. This article aims to show how COVID-19 vaccines are politicized in the press. The article collects some selected reports on vaccines taken from American and Chinese media. The reports are analyzed according to an analytical framework suggested by the researcher. The framework and data collection and description are clearly presented (...) in the method section. Based on data analysis, the article shows that COVID-19 vaccines have been politicized. The study recommends that diseases and vaccines should not be politicized. In other words, we should respect and trust science and our scientists for no other purpose than to reach herd immunity and overcome a dangerous pandemic that has taken and is still taking thousands of innocent lives. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

Many contemporary philosophers of mind disagree with substance dualism, saying that despite the failure of physical theories of mind, substance dualism cannot be advocated, because it faces more serious problems than physical theories, lacking compatibility with philosophical arguments and scientific evidence. Regardless of the validity of the arguments in support of substance dualism, it is demonstrated in this article that this theory is coherent, with no philosophical or scientific problems. The main arguments of opponents of substance dualism are explained and (...) criticized in this respect. Based on this, it becomes clear that the interaction of soul and body has a reasonable philosophical explanation, the problem of the pairing of soul and body, although it may not have a scientific explanation, it has a philosophical and theological solution, the principle of the physical causal closure lacks conclusive reasons and cannot reject the existence of the soul, the existence of the soul does not contradict the theory of evolution, the dependence of the soul on the brain is compatible with its independence, and finally, the principle of simplicity does not make any problem for accepting the substance dualism. (shrink)