Vasil Gluchman
Abstract
This paper argues for acceptance of digniry as a concept that ne use to describe an aggregate ef values and qualities of someone or something that deserve esteem and respect. The primary value that creates the nght to have dzgniry is life. The degree of dzgniry according to a particular life form depends ...
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This paper argues for acceptance of digniry as a concept that ne use to describe an aggregate ef values and qualities of someone or something that deserve esteem and respect. The primary value that creates the nght to have dzgniry is life. The degree of dzgniry according to a particular life form depends on its place in the evolutionary scale. Human beings are the hzghestform ef life so thry possess the highest degree ofdigniry
mohammad ardeshir
Abstract
There are at least three elemental parts in Brouuer's philosophy ef mathematics that mqy have their origin in Kant. These three parts are (1) the intuition ef time, (2) the synthetic a priority of mathematical kn01vledge, and (3) the inter-suf?jectiviry ef mathematical constructions. Brouwer borrowed ...
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There are at least three elemental parts in Brouuer's philosophy ef mathematics that mqy have their origin in Kant. These three parts are (1) the intuition ef time, (2) the synthetic a priority of mathematical kn01vledge, and (3) the inter-suf?jectiviry ef mathematical constructions. Brouwer borrowed the notion ef the movement eftime as an a priori intuition ef time, explicit!J expressed, from Kant. In Brouuer's philosophy ef mathematics, the intuition ef time is the on/y a priori notion, on wbicb the whole ef mathematics is built. Houeuer, their notions o] the "intuition eftime" are not the same in the genealogy ef mind As far as the second item is concerned, Brouwer believes that all ef mathematical kn01vledge is a priori and synthetic. His arguments are differentfrom Kant's arguments. The concept of ''inter-suf?jectiviry" ef mathematics in Brotouer's philosophy is very involved, and there is no reference to Kant in this respect. One mqy interpret it f?y the Kantian transcendental subject or even the Husserlian transcendental phenomenology. Both interpretations seem to be consistent. My suggestion is to read Brauner ry himse!f.
susan babit
Abstract
A familiar criticism of Kant, made by Hegel and his followers, J .S. Mill and others, is that there are no maxims that are in fact contradictory, as required for morality on Kant's view. In this paper, I discuss the suggestion that our capacity for rational reflection itself implies universality, and ...
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A familiar criticism of Kant, made by Hegel and his followers, J .S. Mill and others, is that there are no maxims that are in fact contradictory, as required for morality on Kant's view. In this paper, I discuss the suggestion that our capacity for rational reflection itself implies universality, and that it is this universality that obliges us to act morally. I consider the idea that self-understanding depends upon practical identity, and I argue that we are sometimes obliged to act morally because of the nature of practical identity and its role in deliberation and self-awareness.
Kathleen Haney
Abstract
The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative ...
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The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative reason trumpeted by po-mo thinkers need not result in the end of the proiect ef rationality. Rather, rethinking the philosophic tradition in a radical fashion leads to greater inclusion ef other perspectives andfaculties and more possibilities far reasoning together in the search for truth.
seyedsadrodin taheri
iman shafibeik
Abstract
The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s ...
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The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s will is subordinate to knowledge as well, so that when someone knows the goodness, she/he wants it; therefore, no one does wrong willingly. Furthermore, human’s prosperity depends on knowledge; for worldly enjoyments are good only if they are used in the right way, and it is knowledge that shows the right use of them. Even moral virtues without knowledge are not true ones. Thus, knowledge is the principal condition of attaining virtue and prosperity. In the above-mentioned writings, Socratic method of dialectic is examined, and it is concluded that this method hardly ends up in knowledge. However, the way of dialectic makes philosopher’s life and existence inseparable form her/his philosophy.
mahin arab
Abstract
In modernity era, philosophical thoughts certainly have crucial influences on the growth and development of culture and civilization of western world. Among those philosophers who have theoretical viewpoints and opinions, and furthermore have introduced efficient methods in studying natural and human ...
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In modernity era, philosophical thoughts certainly have crucial influences on the growth and development of culture and civilization of western world. Among those philosophers who have theoretical viewpoints and opinions, and furthermore have introduced efficient methods in studying natural and human phenomena have more affection on interiorizing and making applicable philosophical thoughts in scientific, technological and cultural development of west. In this paper, two methodologies are discussed one of which is introduced in the beginning of modernity by leading French philosopher, Rene Descartes as a general and useful method for all kinds of sciences and the other one is introduced in heyday of modernity by famous Austrian philosopher, Karl Popper as a beneficial method for studying social phenomena. Evidently, each one of these methods is relying on particular principles and is derived from special ideological and historical backgrounds. They have also advantages and deficiencies which make them apt to be criticized. In this issue, the moot points above are reviewed and at the end, common aspects of both methods are considered briefly.
hajar nili ahmad abadi; ali karbasi zadeh
Abstract
This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the ...
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This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the submission to God. Kant, however, deems true freedom to be freedom of the will. They both believe that the mankind first resists the establishment of social life but finally accepts it and enacts the law to secure the society and enjoy the social freedom. In Allameh Tabataba'i's belief, the law should be based on monotheism, resurrection, ethics, and reason, while for Kant, freedom of the will and the self constitute the basis for the law. They, however, share the belief that the law by itself could not help the mankind to establish the social freedom. Allameh Tabataba'i declares monotheism and ethical faith as the basis of the law, and Kant deems ethical rules based on pure reason its prerequisite.
mohsen javadi
abdorasul hasanifar; mohsen kadivar
amir nasri
Abstract
Pseudo-Dionysius's view on evil was influenced by Neoplatonic tradition. Like Neoplatonic philosophers, he believed evil to be the absence of good and of no actual existence as all creatures were good and shared this quality. In other words, things lacking good would have no existence at all. Accordingly, ...
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Pseudo-Dionysius's view on evil was influenced by Neoplatonic tradition. Like Neoplatonic philosophers, he believed evil to be the absence of good and of no actual existence as all creatures were good and shared this quality. In other words, things lacking good would have no existence at all. Accordingly, Pseudo-Dionysius defined evil as lack of perfection and related it to the descent of the soul or the fall of man. In his view on evil, Pseudo-Dionysius was mostly influenced by Proclus, with whom he shared the belief that matter should not be considered evil, a view which stood in opposition with those of Plotinus. Furthermore, He was more concerned with philosophical issues than theological ones. Therefore, his views are penned in a language borrowed form Neoplatonic philosophers which bears little resemblance to the rhetoric of the Holy Scriptures.
mostafa hosseini golkar; mohamad mohamad rezaii
Volume 10, Issue 39 , October 2014, , Pages 59-94
Abstract
Abstract
Regarding Wittgensteinian view towards fideism, two questions have been left unanswered: Firstly, has Wittgenstein explicitly defended fideism? And secondly, can fideism be deducted from his thoughts? In the present paper, after a research into the nature of fideism, it has been shown that ...
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Abstract
Regarding Wittgensteinian view towards fideism, two questions have been left unanswered: Firstly, has Wittgenstein explicitly defended fideism? And secondly, can fideism be deducted from his thoughts? In the present paper, after a research into the nature of fideism, it has been shown that relating fideism to Wittgenstein has mostly been based on a special interpretation of part of his Philosophical Investigations. Attention to and reflection in Wittgenstein’s collection of ideas, especially in Culture and Value and Lectures and Conversations shows numerous reasons and evidence exist which reject Wittgenstein’s fideism and can be substituted for the common existing hypothesis. Moreover, it should be remembered that inducing fideism from the distinction between language-game of religion and that of other entities is somehow the mixing of the language-game as meaning and understanding hypothesis and the induction and judgment hypothesis, and, eventually, following the path of religious thinking of Wittgenstein somehow challenges the view of dividing his realms of thought into two periods.
sadrodin taheri; mohammad hadi tavakoli
Abstract
There are different viewpoints about the question that “what is the creation and making of things?” Among various theories about this question, decedent Imam Khomeini (peace be upon him) has special viewpoint. Imam believes to the mystic’s monotheism, (i.e. oneness of being) and according ...
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There are different viewpoints about the question that “what is the creation and making of things?” Among various theories about this question, decedent Imam Khomeini (peace be upon him) has special viewpoint. Imam believes to the mystic’s monotheism, (i.e. oneness of being) and according to this view it cannot be said that existence is a creature, because the result of this position is real multiplicity in being. In contrast, Imam says that the made thing is quiddity, but this made thing is not the primary creature but is a kind of appearance following the appearance of the existence.
Mojtaba Mojarad; Abdollah Radmard
Volume 10, Issue 38 , July 2014, , Pages 61-74
Abstract
The image of God has been presented in a particular way in each culture and civilization. Such images which are born out of particular beliefs of a different schools of thought, directly influence the thoughts and deeds of the people, as well as the construction of their ideologies and worldviews. Our ...
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The image of God has been presented in a particular way in each culture and civilization. Such images which are born out of particular beliefs of a different schools of thought, directly influence the thoughts and deeds of the people, as well as the construction of their ideologies and worldviews. Our efforts in this paper are directed towards studying and comparing the image of God in the viewpoints of two Muslim philosophers, namely, Naser Khosrow Ghobadiani and Sanaii Ghaznavi, in order to find and understand the differences and similarities between these two scholars and, from there, analyze the influential factors on these considerations and viewpoints.
hamidreza mahboubi arani
Volume 9, Issue 35 , October 2013, , Pages 61-82
Abstract
According to Schopenhauer, man’s encounter with death and suffering has turned him into a metaphysical animal, that is, a being in search for a meaning or justification for his suffering and death. Nietzsche agrees on this point with Schopenhauer. The author of this paper seeks to show how Nietzsche ...
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According to Schopenhauer, man’s encounter with death and suffering has turned him into a metaphysical animal, that is, a being in search for a meaning or justification for his suffering and death. Nietzsche agrees on this point with Schopenhauer. The author of this paper seeks to show how Nietzsche attempts through his different works, which represent different stages of his thinking, to come up with a meaning for death, or at least some consolation. The German scholar first begins with the Apollonian and the Dionysian solutions, in The Birth of Tragedy, which the author elaborates on in the second part of the current paper and shows why Nietzsche prefers the second over the first. In his middle works, Nietzsche abandons his early solution and makes way for some momentary experiments. Then, he returns to the Dionysian approach which is, according to the author’s claim, his ultimate solution or consolation in the face of death in his later works, although this time not based on a metaphysical foundation as it was in his first book.
sadrodin nadei; hoseyn kalbasi ashtari; amir hoseyn banki purfard
Abstract
While analyzing different theories on dimensions in mathematics and physics, this article argues for the existence of another dimension, different from other dimensions through philosophical reasons and gives a breakthrough to overcome the mental constraints for understanding greater dimensions and specially, ...
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While analyzing different theories on dimensions in mathematics and physics, this article argues for the existence of another dimension, different from other dimensions through philosophical reasons and gives a breakthrough to overcome the mental constraints for understanding greater dimensions and specially, by various reasons and proofs, introduces the expansion or macromic dimension as the fifth dimension. This dimension is associated with an object's largeness or smallness and depends on "scale". In fact the difference between objects from macroscopic and microscopic viewpoints that is familiar for human being since ancient times deals with this material dimension. The consequent results of assuming more than 3 dimensions may influence the domain of philosophical issues and other relevant domains. More than 40 of these domains have been listed at the end of this article.
hoseyn kalbasi ashtari
Abstract
In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority ...
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In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority of the present time. Though no limitation was recognized for reason in the space of Enlightenment (Aufklarung) and by the Newtonian physics, and in Kant’s critical philosophy, unity and complementarity of understanding were provided by reason; limitation of reason and its realm is emphasized practically. "Fallacies", "Antinomies", and "Ideal" of the "Pure Reason" were proclamations of failure of the reason in three fields of knowledge of the truth of Soul, Nature, and God; and" transcendental dialectic" was introduced as a critical situation stemmed from transcendence of the reason. The inevitable result of such approach was duality between subject and object, noumenon and phenomenon, understanding and reason; and Kant’s successors had to overcome such duality. In Islamic philosophy- and in particular in Sadrian philosophy- “Reason” contains, on the one hand, levels of knowledge and in fact levels of "Being", and on the other hand - unlike Aristotelian and Kantian traditions- there is no conflict between levels of knowledge; thus, “Reason” is introduced as a form of levels of Being and as corresponding to these levels. Though, lately in the 18th Century and early in the 19th Century, Kant’s successors- and in particular Hegel- focused their attempts to remove duality between subject and object and noumenon and phenomenon, no philosophical system based on traditional metaphysics managed to overcome the difficulty of critical philosophy. (It was only in the mid-20th Century that a new window was opened by the help of Husserl’s Phenomenology and Heidegger’s Hermeneutics). In the present article, through a comparative study between philosophical system of Kant and Mulla Sadra, the author is trying to open a road to dialogue and critical exchange of ideas between two great philosophical traditions in the West and East.
hasan hoseyni
Abstract
After briefly discussing the various versions of the Principle of Sufficient Reason (hereafter PSR), I argue that Clarke’s classic version of the Cosmological Arguments for the existence of God is rooted in the PSR, while Sadra’s so-called Siddigin argument is not based on any weak or strong ...
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After briefly discussing the various versions of the Principle of Sufficient Reason (hereafter PSR), I argue that Clarke’s classic version of the Cosmological Arguments for the existence of God is rooted in the PSR, while Sadra’s so-called Siddigin argument is not based on any weak or strong version of PSR. My paper is thus divided into three parts: (1) the PSR and its significance concerning the Cosmological Arguments for the existence of God, (2) Clarke’s version of Cosmological Argument and its dependence on the PSR, (3) Sadra’s Siddigin argument for the existence of a necessary being - as a proper correspondent to what constitutes the nature of Cosmological Arguments - and its independence from PSR.
mohammad akvan; majid pir hadi
Abstract
Plato is the first philosopher who states his political views in a sound philosophical system. The testimony to this statement is his two important works, i.e. Republic (Politeia) and Laws (Nomoi) in which one can trace his political views. Plato’s political writings indicate that his life as a ...
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Plato is the first philosopher who states his political views in a sound philosophical system. The testimony to this statement is his two important works, i.e. Republic (Politeia) and Laws (Nomoi) in which one can trace his political views. Plato’s political writings indicate that his life as a great philosopher has never been devoid of the political and social issues of his time. The fusion of politics, metaphysics, ethics and education in Plato’s works demonstrate that he was involved in political and social problems in an important and eventful period. Since no thought is created without passing through the historical bottlenecks, an attempt is made here to examine the impacts of Greece’s eventful and flourishing period, i.e. the fifth century B.C., on Plato’s political views as the recognition of the effective factors influencing the views of a philosopher which will help the researcher understand the historical trends.
iman shafibeik
Abstract
This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism ...
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This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism (denoting that each word reveals the nature of the thing named by it). Moreover, he offers a series of etymologies seemingly to show that we should not rely on analyzing the words in search of truth. Finally, he concludes that we should learn the truth independently of words. This negative conclusion, specially due to its brevity in comparison with the whole dialogue, gives rise to different interpretations in the light of Plato’s other works. The result of this research is that, according to Cratylus, any method connected to language falls short in providing pure knowledge.
lotfollah nabavi
Abstract
One ef the most important innovations in the history ef traditional logic is the Avicena's Theory ef Temporal Modalities (.ATM). Althottgh) the basic concepts and elements ef this theory are fottnded in Aristotelian and Stoic-lvlegarian !0 gic) but as a independent lo,gical system, are devised on/y fry ...
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One ef the most important innovations in the history ef traditional logic is the Avicena's Theory ef Temporal Modalities (.ATM). Althottgh) the basic concepts and elements ef this theory are fottnded in Aristotelian and Stoic-lvlegarian !0 gic) but as a independent lo,gical system, are devised on/y fry Avicenna and were later developed and completed fry his followers. The ATM theory contains the h(ghest de._gree of logical complexiry in the allperiods of the traditional lo,gic. In this article) with a historical and comparative approach, we s!ttcfy the theory of temporal modalities(.A TM) based on the logical heritage o] Avicenna and later logicians in such a ivqy that 1ve can sbou! their relation 1vith modern logical concepts
Behnam Zolghadr; Davood Hosseini
Abstract
There are true contradictions in Ibn ‘Arabi’s theory of the Oneness of Being. The most important one occurs in his explanation of the relation between Being and beings. According to Ibn ‘Arabi, Being is identical with beings as well as it is non-identical with beings. Different philosophers, ...
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There are true contradictions in Ibn ‘Arabi’s theory of the Oneness of Being. The most important one occurs in his explanation of the relation between Being and beings. According to Ibn ‘Arabi, Being is identical with beings as well as it is non-identical with beings. Different philosophers, through hundreds of years, tried to dissolve this contradiction by giving consistent readings of Ibn ‘Arabi’s theory of the Oneness of Being. We will not follow this path. Instead, we accept those true contradictions and, thus, take the theory of the Oneness of Being to be a dialetheist theory. Our claim is that one can have a paraconsistent semantics of the theory of the oneness of being. To do so, we appeal to Graham Priest’s Gluon Theory. Gluon Theory concerns the problem of unity, i.e. what makes the plurality of an object’s parts into a whole. Gluon theory is a dialetheist theory and, thus, its semantics is a paraconsistent one. After giving a dialethiest reading of Ibn ‘Arabi’s Theory of the Oneness of Being, and explaining Gluon Theory, we will propose a translation of the former theory into the latter one. We will try to show that how Gluon Theory can explain the Theory of the Oneness of Being. In this essay, our focus is on the relation between Being and beings and, thus, other aspects of the Theory of the Oneness of Being will not be our main concern.
Ehsan Karimi Torshizi; Hedieh Yaghubi Bojmaeh
Abstract
In this paper, we shall demonstrate that the Cartesian approach to the res extensio and taking it as the most fundamental, essential determination of Vorhandenheit, though Descartes’ ontology is not rich enough to explain the relationship between pure extension and Dasein’s existential spatiality, ...
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In this paper, we shall demonstrate that the Cartesian approach to the res extensio and taking it as the most fundamental, essential determination of Vorhandenheit, though Descartes’ ontology is not rich enough to explain the relationship between pure extension and Dasein’s existential spatiality, has its own phenomenological justifications in Heidegger’s view. In order to clarify Heidegger’s stance, we shall first study the distinctive characteristics of existential space as well as its ontological foundations. Meanwhile, existential space proves to be ultimately rest on Dasein’s own existence. Next, we shall turn to the transition from existential space to Cartesian space as a pure extension via the process of Entweltlichung. Cartesian space will thus prove to be a necessary resultant of depriving existential space of its richness and purposiveness of human meanings. It is in the context of this more comprehensive ontology that the relation of Cartesian space with existential one and spatiality of Dasein, on one hand, and the ontological deficiency of Cartesian approach, on the other, would be elucidated. Finally, we shall show that assuming extension as the essential determination of Vorhendenheit, and thus Cartesian space, as a totally meaningless, and deprived of all Dasein’s circumspective concerns which underlie existential space and Dasein’s everyday experience, is not so much refuted by Heidegger’s ontology as regarded to be phenomenologically justified. Moreover, It is so fertile that has paved the way for the subsequent paradigm shift in mathematics and theoretical physics in the 19th century.
zahra khazaei
Abstract
According to traditional philosophical literature, Akrasia is defined as acting against one’s best judgment. Philosophers have considered Akrasia as synonymous with the weakness of will. However, Holton considers these two phenomena to be distinct and argues that weakness of will is better understood ...
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According to traditional philosophical literature, Akrasia is defined as acting against one’s best judgment. Philosophers have considered Akrasia as synonymous with the weakness of will. However, Holton considers these two phenomena to be distinct and argues that weakness of will is better understood as over-readily giving up on one's resolutions. This study seeks to show that these two phenomena – unlike Holton's claim – are not distinct, but the accounts of Akrasia and weakness of will take two approaches to explain the reasons behind quitting actions: (1) in terms of its relationship to the agent; and (2) in terms of its relationship to the action. The researcher attempts to show that Holton's interpretation of the weakness of will refers to the second perspective whereas Aristotle approaches it from two perspectives. However, on duly analyzing the elements put forward by Holton, we can see them to be consistent with those of Aristotle.
Ali Paya
Abstract
The present paper pursues three general objectives. In the first place, it tries to present a succinct account of the phenomenon of modernity. Secondly, it goes some way towards producing a brief and critical assessment of some aspects of this phenomenon in the context of Iran. And, thirdly, it offers ...
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The present paper pursues three general objectives. In the first place, it tries to present a succinct account of the phenomenon of modernity. Secondly, it goes some way towards producing a brief and critical assessment of some aspects of this phenomenon in the context of Iran. And, thirdly, it offers some guidelines for constructing a model for developing modernity in Iran. Throughout, I shall try to be as brief as possible. This means, among other things, that the reader should lower his/her expectation of the paper to a realistic level. Any discussion of the complex phenomenon of modernity in a limited space provided for a short paper would involve, inevitably, resorting to measures such as simplification and omission. The paper does not make any claim with regard to producing solutions for the theoretical difficulties of the issue of Iranian experience of modernity. In fact, it is the present author’s firm conviction that if the present contribution to this debate could shed even a faint light on some of the lesser aspects of this issue and draw the attention of the readers to some of its not-very-well-known angles, and, by doing so, invites the readers to think afresh about this phenomenon, then the main goal of the paper is achieved.
