mohammad hakkak
Abstract
Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their ...
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Cause and effect, essence and accident, existence and nonexistence, unity and plurality and necessity and contingency are among the concepts which do not enter the mind through senses. This has caused controversies among the philosophers. Some consider them to be innate. Others seek to justify their acquisition through senses. A third group believes them to be rooted in the nature and mankind’s soul and, thus, illusive. Muslim philosophers consider them to be secondary intelligibles and real concepts. As a Muslim philosopher, Allameh Tabataba’i holds a noble theory about the acquisition of knowledge. Moreover, Kant has a theory about the said concepts. He considers them to be mental categories or a priori forms of knowledge. This paper investigates the possibility of Kantian and non-Kantian a priori forms of knowledge and concludes that they do not exist at all.
Seyyed Mostafa Shahraeeni; Seyyed Mohsen Azadikhah (Bize)
Abstract
Despite being accused of scepticism in his own and later times, Descartes was not a sceptic at all but he used doubt as a means to reach an end. In every instance he speaks of true philosophy and metaphysics, he invites the audience to dismiss from their minds anything which can be the subject of the ...
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Despite being accused of scepticism in his own and later times, Descartes was not a sceptic at all but he used doubt as a means to reach an end. In every instance he speaks of true philosophy and metaphysics, he invites the audience to dismiss from their minds anything which can be the subject of the slightest doubt. What we need to take into account is that doubt and scepticism can be of use only to the level at which we succeed to establish a solid ground, and that after that level only an analytical method will help us in building a solid construction of knowledge. The aim of the present paper is to demonstrate that, unlike prevalent beliefs, doubt is not Descartes’ method but is his procedure for employing his method, which is indeed analytical. The role doubt plays for the Cartesian thinker is to provide a ground of certainty which can support the new construction of knowledge he intends to build. Descartes in fact uses doubt as a helpful tool for implementing analytical methods in the area of metaphysics.
Jafar Mazhabi; Mohammad Meshkat
Abstract
This article is an attempt to address a main question: is there any connection between Wittgenstein’s way and Descartes’ one in overcoming the problem of dualism? The discussion of the position of Wittgenstein on Descartes’ dualism here begins with the private language argument. For ...
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This article is an attempt to address a main question: is there any connection between Wittgenstein’s way and Descartes’ one in overcoming the problem of dualism? The discussion of the position of Wittgenstein on Descartes’ dualism here begins with the private language argument. For understanding Descartes’ position on the issue, one of his correspondences with Princess Elisabeth, and also the concept of the nature in his book the Meditation are examined so as to be shown this connection, regardless of many central differences between them. Moreover, it is shown here that the relatively similar ways of these two philosophers for facing the problem of dualism are in fact the ways for dissolving the matter, rather than solving it. It means that there seems to be no way to solve the problem of Descartes’s dualism on the basis of his own works, and this problem can only be overcome by getting out of his philosophy- the thing that both Wittgenstein and Descartes actually did. This article, therefore, takes this reading as its main idea that the Wittgenstein’s attack on Descartes’s dualism in particular, and on Descartes’s philosophy in general, is a fundamental criticism that comes from his critical point of view about the nature of philosophy itself; and the Descartes’s way which was mentioned above can be justified only in such a this context.
abolfazl sabramiz; morteza haj hosseini
Abstract
Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to ...
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Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to have the sufficient efficiency. On the other hand, the ideas of contemporary philosophers including Quine and Davidson essentially challenge the very idea of a match between subjectivity and objectivity, which is the prerequisite of the mental mode of existence. These philosophers believe that we have to use epistemology or semantics for addressing existential issues. We try to show that having accepted these criticisms, mental existence cannot fully play its previous role; however, by assuming the acceptance of the principle of mental existence and recognizing mental creatures, we can define a new role for this mode of existence. Here, we will question the relation between mind and mental creatures considering the understanding and construction of language expressions. Also, we will try to show that the response given to the question “how do we reach an understanding of sentences or lingual expressions?” based on prescriptive rules (grammar) is in odds with recognizing the characterization of mental creatures; accordingly, accepting the mental mode of existence will lead to the fact that language rules are descriptive and not prescriptive.
abdolali shokr; sedighe mirzaee
Volume 12, Issue 45 , April 2016, , Pages 65-78
Abstract
Acceptance and affirmation of principality of existence, requires the acceptance of existence being made. Therefore, principality of existence is in cohesion with it's made; although there are some differences between the two subjects. On the basis of Transcendental Wisdom, criterion of being made is ...
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Acceptance and affirmation of principality of existence, requires the acceptance of existence being made. Therefore, principality of existence is in cohesion with it's made; although there are some differences between the two subjects. On the basis of Transcendental Wisdom, criterion of being made is determined based on copulative existence. Copulative existence means total dependence on other. What is absolutely dependent on the cause, it is a real made of it. In Sadra's school, there are differences between the meaning of copulative existence and copulative existence in the proposition one, something that has been neglected in Kant thought. As critique to Anselm's ontological argument, Kant believes that the existence does not cause any increase in the subject, but it is only copulative existence. Criterion of being predicative is increase in subject. This expression is different of something research in transcendentalism; because Kant refers only to the copulative existence in proposition. But Mulla Sadra refers to another kind of copulative existence which obtained from the analysis of the principle of causality. According to this view, all possibilities will be absolutely related to God. He divided the propositions into composition whetherness and simple whetherness. Predicate in the second one, is existence. Kant says that these kinds of propositions are meaningless. He believes that proposition 'God exists' is not synthetic and not analytic. But Mulla Sadra says that proposition 'God exists' means: the affirmation of the self-identity of a thing. So, in simple whetherness proposition, predicative existence does not increase in subject, because of the quiddity being mentally-posited and fundamental reality of existence.
nosratollah hekmat
Abstract
One of the important eschatological events in Islamic theology is the seeing of God, which requires numerous controversial debates. Arguing with the rational and traditional proofs, Ashāirah believe in the seeing of God with the eye of the head. The logical argumentation, which innovated by abu'l-Hassan ...
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One of the important eschatological events in Islamic theology is the seeing of God, which requires numerous controversial debates. Arguing with the rational and traditional proofs, Ashāirah believe in the seeing of God with the eye of the head. The logical argumentation, which innovated by abu'l-Hassan al-Ash'ari for the first time and was reclaimed by others in various versions, due to arguing that God can be the object of human vision fell into disrepute and went into a decline. Hence, Ash'arites such as Imām Fakhr al-Rāzī concluded that matters of faith like as the seeing of God cannot be demonstrated through a rational way with beseeching to human reason, but the only path for corroborating them is appealing to the outward of Qur'ān and Hadīth.
hasan sheykh rezai
Abstract
Multiple realization is one of the central topics in analytic metaphysics and philosophy of science. After a short exposition of the notion of realization, one of the arguments against reducibility of special sciences, based on the notion of multiple realization, will be reviewed. The next step is to ...
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Multiple realization is one of the central topics in analytic metaphysics and philosophy of science. After a short exposition of the notion of realization, one of the arguments against reducibility of special sciences, based on the notion of multiple realization, will be reviewed. The next step is to introduce the causal account of properties and realization. Based on this account, the author has two main claims. Firstly, it will be argued that the mentioned argument against reduction will lose its credibility if we consider different realizers of a multiply realizable property homogeneous, which is a plausible assumption under the causal account. Secondly, even if we reject reducibility of special sciences, we can still defend a moderate version of the unity of science. According to it, the nomic content of a special-science law is a coarse grained version of the content of the associated basic laws.
Amir Roshan; Farzad Azarkamand
Abstract
After several centuries of confrontation between Islam and the West, the question "What can be done to get rid of degeneration?” is the main concern for Muslim thinkers. Every thinker, by providing specific way, have on the head the concern of the revival of Muslim traditions, and thus a variety ...
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After several centuries of confrontation between Islam and the West, the question "What can be done to get rid of degeneration?” is the main concern for Muslim thinkers. Every thinker, by providing specific way, have on the head the concern of the revival of Muslim traditions, and thus a variety of solutions have emerged. One of these solutions belongs to Mohammed Abed al-Jabri, new rationalist thinker from Morocco. According to Abed al-Jabri, Muslim communities, due to the negligence of the tradition of Ibn Rushd and the lack of criticism in the past legacy, live in decadence and backwardness. Arabic wisdom (not necessarily Islamic intellect), has a particular structures that distinguishes it from Western sense. Relying on Islamic traditions and modern reading of the philosophy of Andalusia – especially Ibn Rushd- can answer the Muslim’s "What can be done to get rid of degeneration" question in the modern age. In his view, Ibn Rushd's thought, separated the religion and philosophy, and made the political and ideological tolerance desirable, saw criticism as a factor for prosperity, considered wisdom and religion having their own functions, and introduced wisdom as a tool for criticism. Thus, he believed it necessary to have a new reading of philosophy of Morocco and Andalusia to revive the intellectual traditions.
hamed ghadiri; mohammad saeedi mehr
Abstract
Rejecting metaphysical realism (MR) is a basic element in Putnam's Philosophy. He introduces two arguments against MR: Model-theoretic (MT) and brain-in-vat (BIV). However, according to some scholars and commentators who work on Putnam's Philosophy, the phenomenon of conceptual relativity, as introduced ...
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Rejecting metaphysical realism (MR) is a basic element in Putnam's Philosophy. He introduces two arguments against MR: Model-theoretic (MT) and brain-in-vat (BIV). However, according to some scholars and commentators who work on Putnam's Philosophy, the phenomenon of conceptual relativity, as introduced by Putnam in some of his books, is another argument by which MR is rejected. This Phenomenon is a state in which two sentences that are at face value incompatible could be consistently true. However, there is not any explicit and complete formulation of this argument in the writings of Putnam and his commentators. In this paper, first we will formulate a version of conceptual relativity against MR. According to our version, Putnam ask the metaphysical realist to explain this phenomenon. Then we will show that this argument is not independent of MT and BIV. Therefore, the phenomenon of conceptual relativity could be an argument against MR only of we accept either MT or BIV. Furthermore, any objection to MT and BIV will weaken the argument from conceptual relativity against MR.
philosophy
mohammad daneshnahad; mohammadhasan vakili; HAMED ZARPOYAN
Abstract
Philosophers have accepted the principle of the existence of change in motion and time abroad and have tried to provide an acceptable analysis of it. One of the fundamental questions about change, movement, and time is whether the connection seen outside is a description of external facts or human perceptions. ...
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Philosophers have accepted the principle of the existence of change in motion and time abroad and have tried to provide an acceptable analysis of it. One of the fundamental questions about change, movement, and time is whether the connection seen outside is a description of external facts or human perceptions. Leading research deals with the fact that connection is not only an external description but also perceptions, and on this basis the theories of philosophers, whether positive or negative, are challenged. What is certain about the changes in the universe is that perceptions are constantly received, but that this connection is also a description outside the mind is not self-evident and needs to be proven. As in the discussion of time, what is obvious is the gradual feeling that is perceived and makes time for people, but that the flow of description is also out of the mind needs to be proven. Such an interpretation of change, motion, and time plays a crucial role in explaining theological and philosophical issues such as the existence of time in the extraterrestrial worlds, such as the world of example and the world of intellects, the contraction and expansion of time, and the analysis of narrative arguments about time in other worlds. Among the results of his research is that 1- By including the perceptual description in the truth of time, a single truth can be done at different times for individuals. 2- The existence of time in the world of example and the world of intellects is a reasonable thing. 3- The contraction and expansion of time can also be philosophically analyzed according to the perceptual role of human beings.
hasan miandari
Abstract
Error theory in modern ethics is known by the name of John Mackie. According to him, all moral claims are false. Since 1970s, there has been a great deal of research to explain human ethics by biological evolutionary theory. Michael Ruse uses evolutionary explanation of ethics to found his version of ...
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Error theory in modern ethics is known by the name of John Mackie. According to him, all moral claims are false. Since 1970s, there has been a great deal of research to explain human ethics by biological evolutionary theory. Michael Ruse uses evolutionary explanation of ethics to found his version of ethical error theory on. According to him, ethics is objectified by natural selection. But it is in fact an illusion to increase individuals' inclusive fitness. Based on a specified definition of ethics and of natural selection, Richard Joyce argues that all ethical discourse that predicated ethical ought to actions and other things is not true. But then, he broadens his definition of ethics and uses much more empirical evidence to argue that all moral beliefs have to be suspended. I argue against such error theories mostly based on a kind of virtue ethics.
mojtaba derayati
Volume 11, Issue 41 , April 2015, , Pages 69-86
Abstract
Abstract
The discussion of the criterion of individuation has been an important and complex metaphysical debate in the history of philosophy and this is related with what its presence makes us to reach from the general or universal person to the fiddling person. The interpreters of Aristotle's philosophy ...
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Abstract
The discussion of the criterion of individuation has been an important and complex metaphysical debate in the history of philosophy and this is related with what its presence makes us to reach from the general or universal person to the fiddling person. The interpreters of Aristotle's philosophy are disagreeing about the criterion of beings individuation in his view. The most commentators believe that the form or matter and qualified matter or realized form in the opinion of others, is the criterion of individuation in Aristotle's view. In the beginning of this article, we will review the difference in application of concepts such as individuation, identity and plurality in the texts of Aristotle. Although these three concepts are closely related to each other, but the commentators have been wrong in judging of criterion of individuation for incomprehension the difference between them. Then, we will study and review all terms of Aristotle's texts that various commentators resort or can resort to them in confirmation of their claim about the criterion of of individuation in Aristotle's view and we will show strengths and weaknesses of the various claims. Finally, we will discuss about this question that whether the criterion of individuation basically is an Aristotelian problem or not.
hoseyn kalbasi ashtari; hasan ahmadi zadeh
Abstract
The issue of “Finity or Infinity of Space and Time” is one of the most important problems in the western and also in the Islamic philosophy. The history of the debate about this problem is interwoven with the history of differnet views of philosophers and theologians. In the western philosophy, ...
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The issue of “Finity or Infinity of Space and Time” is one of the most important problems in the western and also in the Islamic philosophy. The history of the debate about this problem is interwoven with the history of differnet views of philosophers and theologians. In the western philosophy, Aristotle is the first thinker who presents a detailed and articulated discussion about the finity or infinity of space and time. In On Heavens, he asserts that considering the Infinity is a crucial step in the way of understanding the truth. This issue is propouned again in the Islamic world, especially by Avicenna, in a different articulation, but by the same attitude. Avicenna presented arguments in an Aristotelean way in favor of finity of space and infinity of time. In this paper, we are to analyse and consider the views of the mentioned great peripatetic philosophers on the finity of space and infinity of time.
Muyiwa F alaiye
Abstract
Based on recent field research among the Ekiti) South West Nigeria) this paper explores the question ofphilosophic sages. It attempts to find traditional experts) possessing the capacity for critical and rigorous thought) as required l?J pbilosopby, but ivithout the abiiity to nirite. Tno k(!)' questions ...
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Based on recent field research among the Ekiti) South West Nigeria) this paper explores the question ofphilosophic sages. It attempts to find traditional experts) possessing the capacity for critical and rigorous thought) as required l?J pbilosopby, but ivithout the abiiity to nirite. Tno k(!)' questions arise: Do experts in philosophic thought exist among the Ekiti Yoruba) and if so) do they match) if not surpass) the JJJell-knoJJJn philosophers of the UJ'est? ; Do Ekiti Yomba 'philosophers' qualify as philosophers in the conventional sense considering that their thinking and ideas have not been disseminated through the general!); expected means qf ivriting? These and other related issues are discussed in the paper.
Marjaneh Souzankar; Mohammadreza Rikhtegaran; Shamsolmolouk Mostafavi
Abstract
Heidegger believed that the essence of Art is the manifestation of unconcealment and he believed that what makes possible Art as Genuine Art is the essence of Art. He believed that Art in ancient Greece was linked to the realization of unconcealment and possessed by the possibility of existence, but ...
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Heidegger believed that the essence of Art is the manifestation of unconcealment and he believed that what makes possible Art as Genuine Art is the essence of Art. He believed that Art in ancient Greece was linked to the realization of unconcealment and possessed by the possibility of existence, but with the onset of the metaphysical age and over several stages, its connection with its essence has been disrupted and strayed from the possibility of existence. In other words, Heidegger considers the separation of Art from its essence, not suddenly, but slowly and gradually. This process began from Mimesis in Plato’s and Aristotelian ideas and continued to the concept of Aesthetics Experience in the early modern era. But he attributes the complete separation of Art from its essence to the later era of the modern age, a period when art has diminished to Artistic Occupations and has found itself as Technic. In his view, driving art into the realm of Technic has caused that genuine art departs from the possibility of existence.
abdollah nasri
Volume 9, Issue 36 , January 2014, , Pages 71-82
Abstract
Determinism versus Free Will is one of the important concepts and an impediment in philosophy. Throughout history, philosophers of the East and West have had much reflection over this issue. Islamic philosophers have debated over determinism amidst the topics of affective qualities, the principle of ...
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Determinism versus Free Will is one of the important concepts and an impediment in philosophy. Throughout history, philosophers of the East and West have had much reflection over this issue. Islamic philosophers have debated over determinism amidst the topics of affective qualities, the principle of causality and divine attributes.
Allameh Tabataba’i, too, both in his philosophical scholarly works and in his book Tafsir al-Mizan, has studied different aspects of determinism versus free will. He, by considering free will as innate, has criticized the view of materialists about determinism in human actions and has later, through proposing suppositions of different human actions, has studied human free will and authority.
Allameh Tabataba’i, based on his own philosophical methods and by analysing the trinal concept of will, authority and exigency, has analysed the relationship between these three notions through his philosophical contemplations.
The discussion about divine will and its relation to authority is another topic which has drawn Allameh Tabataba’i’s attention and studies. Amidst his discussions, he has criticized the theories of Ash’ari and Mu’tazilite scholars as well as criticizing the opinions of some of the fundamentalists regarding the issue of priority (in the analysis of authority).
Leila Pajouhandeh
Volume 11, Issue 43 , October 2015, , Pages 71-96
Abstract
In this essay the relation of questioning with holy affair in Moulavi’s reflective poem will be discussed in an analytic manner. At first, Moulana's worldview in a general approach on source, position, limits, capacity and properties of knowledge levels and then the states of sciences, techniques, ...
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In this essay the relation of questioning with holy affair in Moulavi’s reflective poem will be discussed in an analytic manner. At first, Moulana's worldview in a general approach on source, position, limits, capacity and properties of knowledge levels and then the states of sciences, techniques, and human arts and philosophical and rational methods and necessity for using the mentioned subjects not only in mundane life, even sometimes as a means for salvation in that world are studied while Moulavi grants undeniable privileges to mystical insight and intuition from revelatory source
In the area of holy affair, Moulavi while pointing on detriments and disadvantages of using human knowledge in this area and necessity for suitability and relation between tool and subject studied emphasizes the ineffectiveness of questioning in this area and necessity for patience with holy and revelatory presence of perfect man and magnificent Quran which are viewed as mediators between human and God and connected to divine source and have infallibility privilege.
reza rasuli sherbayani
Abstract
It is one of the basic questions of the Logic that why Aristotle has not dealt with conditional logic. How has the very originator of logic not paid any attention to such an important topic? Has this carelessness been some kind of ignorance or has it been deliberated and Aristotle has had good reasons ...
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It is one of the basic questions of the Logic that why Aristotle has not dealt with conditional logic. How has the very originator of logic not paid any attention to such an important topic? Has this carelessness been some kind of ignorance or has it been deliberated and Aristotle has had good reasons for that? In this article, after having examined the conditional logic (conditional syllogism and proposition) from the stoics’ point of view and explaining its significance for modern logicians, theoretical and philosophical bases of the two systems of predicative and conditional logic have been discussed. With studying Aristotle’s philosophy and having in mind his specific views regarding categories and the insertion of the things in The Ten Categories we can conclude that Aristotle has had an essence-based way of thinking and this is completely different from empirical thinking of the stoics, because stoics deal with external laws of the things in their philosophical thinking, rather than with essence and nature of the things. Therefore, the stoics have deviated from the predicative logic and have focused on conditional logic, because this kind of viewing the beings does not have the necessities of an insertion and predicative system. In the same way that, we cannot speak conditionally and dubiously with a class-based look at the world's beings. In other words, regarding Aristotle's philosophical and ontological bases, we cannot accept conditional logic. For this reason, Aristotle has not entered discussing conditional syllogism and proposition in his works, whereas Megara school have dealt with these discussions before Aristotle, and after him this discussion has been seriously followed by the stoics, because it has been more compatible with their ontology.
mehdi taaherian
Abstract
It is prevalently perceived that Kant considered the debat of time only in transcendental aesthetic and schematism of categories of understanding, but this imagination is not absolutely correct. It is right that Kant's whole critical philosophy, especially critique of pure reason, is the debat of time. ...
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It is prevalently perceived that Kant considered the debat of time only in transcendental aesthetic and schematism of categories of understanding, but this imagination is not absolutely correct. It is right that Kant's whole critical philosophy, especially critique of pure reason, is the debat of time. In fact, Kant in Critique of Pure Reason, founded a sort of metaphysics which can be called metaphysics of time and on this base he changed subject of metaphysics from being to time. Indeed, Kant believes that Human is a temporal being so he can only think about temporal subjects in a choronological manner
philosophy
Mehdi Khayatzadeh
Abstract
John Cottingham focuses on two types of religious experience: general religious experience and specific religious experience. According to him, general experiences do not require special and complex education, scientific research or philosophical theorizing, but are a simple act of accepting a gift. ...
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John Cottingham focuses on two types of religious experience: general religious experience and specific religious experience. According to him, general experiences do not require special and complex education, scientific research or philosophical theorizing, but are a simple act of accepting a gift. Of course, unlike everyday observations, such experiences are not available to everyone and their realization requires special conditions. Regarding specific religious experiences, he also believes that when dealing with parts of the Bible that contain reports of such experiences, one should neither have a naturalistic or demythologizing approach, nor an appearance-oriented approach; Rather, these verses should be interpreted in such a way that both its amazing content is preserved and this content does not conflict with modern science. Using the basics of Islamic philosophy, this work has a critical review of both parts of his view. The result of these criticisms is that due to the personal nature of evidences from religious experiences, the epistemological guarantee of these experiences is obtained through the rational and revelatory method. And based on this, these experiences cannot be considered as an independent path alongside the rational and revelatory path. Also, the observation of specific religious experiences is not a sensory observation and occurs in the container of human imagination and fantasy, without being a part of these experiences, they have become a characteristic of the self.
hasan ahmadi; mastaneh kakai
Abstract
The problem of God as ipsum esse is dependent to the way of understanding esse and defining acts of being and existence. Aquinas shows the importance of this problem in On Binge and Essence. Aquinas uses being (esse) in different meanings in his works. In Summa theological, he ascribes two meanings to ...
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The problem of God as ipsum esse is dependent to the way of understanding esse and defining acts of being and existence. Aquinas shows the importance of this problem in On Binge and Essence. Aquinas uses being (esse) in different meanings in his works. In Summa theological, he ascribes two meanings to esse: the act of essence, and the composition of a proposition affected by the mind in predicating a predicate to a subject. We use the second meaning about God as well as the first meaning; we say "God exists" is true. Aquinas notes that not only about things that composed of matter and form, but also about sui generis substances, the essence differs from existence. Only is God the same as his essence. Aquinas believes the name "He who exists" is most properly applies to God. The being is the most unlimited and universal name which its only bearer is the sui generis existent whose essence is the same as his existence.
hoseyn harsih; jalal hajizadeh
Abstract
As democracy has a generative nature, there is continuing discussion and study about its principles, teachings, objectives and conceptual development. This article aims to study and provide a scientific explanation of Habermas’s theory of discourse democracy and evaluate his reflections. For this ...
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As democracy has a generative nature, there is continuing discussion and study about its principles, teachings, objectives and conceptual development. This article aims to study and provide a scientific explanation of Habermas’s theory of discourse democracy and evaluate his reflections. For this purpose, analyzing his deliberative democracy patterns, through an analytical-descriptive approach and by library research, authors of this study investigate into the theoretical components of his thoughts with the aim of clarifying his basic principles of democracy. In view of the researchers, the discourse democracy of Habermas is of profound philosophical roots which form part of the knowledge foundation with a methodology focused on Emancipation. Therefore, findings of this research show that the political opinions and thoughts of Habermas have their roots in his philosophical principles.
mehdi dehbashi; marzieh rezaian
Abstract
When the human being starts to know himself and appreciate his abilities, it is as if he has a kind of responsibility to transcend himself form lower stages of humanity to higher ones. For Kierkegaard, this transcendence is possible by helping of the human outstanding characteristic, namely the Anxiety. ...
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When the human being starts to know himself and appreciate his abilities, it is as if he has a kind of responsibility to transcend himself form lower stages of humanity to higher ones. For Kierkegaard, this transcendence is possible by helping of the human outstanding characteristic, namely the Anxiety. According to his notion of anxiety, any individual is always concerned and anxious about the quality of his choices. This anxiety leads the individual to choose the best choice through which he can represent his very own self as much as possible. For Maulana, the human being who has the thought faculty which differentiates him from other livings, not only can grasp knowledge about himself, but also about other things, just by applying this ability correctly. Consideration of both thinkers' thoughts can help us to comprehend this ability. In this paper, we investigate human being in order to recognize the spirit's stages and to know human beings' outstanding characteristics in the two mentioned thinkers' thoughts. Therefore, we investigate the privacy and the examination for attainment more pure self.
Mahdi Behniafar
Abstract
This essay deals with Descartes' Provisional Morality and some of its epistemic requirements. Here, we shall introduce two rival readings of these principles, one of which does not give a plausible position to these principles and does not consider them to be an essential part of Descartes's system, ...
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This essay deals with Descartes' Provisional Morality and some of its epistemic requirements. Here, we shall introduce two rival readings of these principles, one of which does not give a plausible position to these principles and does not consider them to be an essential part of Descartes's system, and the other assumes these principles to be both permanent and universal, and then present our explanation to the epistemic realm and also the human realm of these principles. First, we have presented our account of the relation between these Maxims with Cartesian key elements, namely Doubt and Method. Then we discuss the basic nature of Provisionality of these Maxims; a concept that is apparently normal but has relatively different results and requirements. I argue that the moral code has an epistemic character, not a time; time also depends on the events of Reason. Also, while we argued that these principles cannot be considered temporary, we have shown that the idea of some Descartes commentators that these principles, from the very beginning, were permanent and universal is a misconception that can't be imposed on Descartes. Based on our argument, these principles can be transformed into permanent principles in certain epistemic conditions that we have explained, but at the same time, in certain circumstances, they may also be disaffirmed and, as a result, become temporary principles. When these maxims count as the product of an argumentative process, then a non-argumentative description such as the conservatism of these principles will be an abnormal description that is unrelated to Descartes' will.
alireza Faraji
Abstract
Husserl in his method of phenomenology casts a new light on the discussion of experience through a new definition of cognition and avoids the error of preceding philosophers, classic empiricists, in particular; thus the cognition is no longer based on the immediate experiences of the world but it is ...
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Husserl in his method of phenomenology casts a new light on the discussion of experience through a new definition of cognition and avoids the error of preceding philosophers, classic empiricists, in particular; thus the cognition is no longer based on the immediate experiences of the world but it is based on intentional experience which relies upon immediate intuition of objects. The result of this perception is a live experience. Therefore, for Husserl, knowing the world around us is based on the lived which is based on the intentionality of consciousness. For Husserl, talking about this intentional world happens through ideal meanings and this group of meanings rests around the axis of a transcendental ego which is the center of intentional actions and moods. Therefore, the analysis of the speech act of this “ego” is done through semantics and based on transcendental logic and it is separated from syntactic theory. Husserl makes this new change to move the transcendental subject into the intersubjective world. In the present research, the objective is to analyze the effect of logical semantics on speech and transition to the intersubjective world.
