azizeh zirak baroqi; Seyyed Mustafa Shahrāeeni
Volume 10, Issue 40 , January 2015, , Pages 99-116
Abstract
Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two ...
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Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two forces for proving of Physical character (or Man-e jesmani) and presented them as a forces that realize they need physical and corporeal activity. Therefore, they are two forces that are not purely subjective (mental) or purely physical, but we can have them in the unity of mind and body and as a human beings composed from mind and body. Indeed, in discussing of feelings and imagination, Descartes tries to prove material or corporality in general and human bodies specially and he wants to explain how mind and body interact with different substances too. But it seems that his talk about these two forces or power is not compatible with his famous mind-body dualism system. In study and review of works of Some of the commentators Descarte's thoughts like Gary Hatfield, Bernard Williams, Margaret Dauler Wilson and Catherine Wilson, we Found that They more or less have discussed about feelings and imagination in the philosophical system of Descartes. But despite the importance of the issue in the thought of Descartes, they have passed from it briefly. Among these, John Katyngm, of the three-volume English translation of Descartes works and the owner of numerous works on Descartes thought system, more than any other commentators, is noted to feeling and imagination In the philosophy of Descartes And he Has noted different views and voted than other Descartes experts. In this article we try to show the place of feelings and imagination in the philosophy of Descartes and linking this issue with Descartes Dualism, according to the works of Descartes And referring to the vote of some commentators his works and somehow it will be shown Highlights of votes Katyngm than Other analysts or commentators.
�زیم و بهنحوی برجستگی آراء کاتینگم را نسبت به دیگر مفسرین نشان دهیم.
Seyed Masoud Zamani
Abstract
According to the common sense, Dazein is the Heidegger's philosophical title on the general concept of man; i.e. man in the true sense. But a closer examination of Heidegger's works in the near future of existence and time shows that he in fact considers a particular type of human being. Thus, Heidegger ...
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According to the common sense, Dazein is the Heidegger's philosophical title on the general concept of man; i.e. man in the true sense. But a closer examination of Heidegger's works in the near future of existence and time shows that he in fact considers a particular type of human being. Thus, Heidegger attempts in various ways to clarify Determinations and existences of Dasein. One of his ways is to examine the distinction that Dasein takes from metaphysics. Dasein has a strong link with metaphysics, which Heidegger explores in detail in his works of those years. He even says that Dazean is the same as metaphysics. Thus, when Dasein is really Dasein that it is in front of metaphysics and its guidance question. On the other hand, Heidegger sees metaphysics as a completely specific and historical phenomenon that has only been realized in the West and not in any other nation or culture. But because the existence of the Dasein is definite to western metaphysics and its history, so Dasein can not be any human.The most important consequence of the current research is that Heidegger, with Dasein, in fact, considers a European man.
Davood Moazami goodarzi; Ahmad Ali Heydari
Abstract
We and our world are caught in the last period of nihilism. The remarkable point is the durability of this situation, and that the time for the end of this situation is unclear. The concern of this article is understanding the nihilism, especially its last kind, understanding of the nihilism in order ...
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We and our world are caught in the last period of nihilism. The remarkable point is the durability of this situation, and that the time for the end of this situation is unclear. The concern of this article is understanding the nihilism, especially its last kind, understanding of the nihilism in order to provide the possibility of the thinking about the conditions of the liberation from that. For this purpose, we should understand three kinds of nihilism: negative, reactive, and passive; Understanding these three kinds, especially its last kind, which is the property of the present situation. For the explanation of this step of nihilism, we will resort to a Nietzschean-Deleuzian concept and then try to transmit the affective aspect of this concept to the reader in order for the necessity of the liberation from our nihilistic situation to be sensed affectively. At this point of the analysis, the argument is ready for thinking to the next step, which proceeds by understanding the distinction between the last step of nihilism and the condition of liberation from that. Therefore, the trajectory of the article is like this: explanation of kinds of nihilism: 1) negative. 2) reactive. 3) passive. 4) and the liberation from nihilism.
batoul vaez; roqayyeh kardel ilvari
Volume 9, Issue 34 , July 2013, , Pages 103-124
Abstract
This article seeks to study Rumi’s and al-Ghazali’s approaches to ta’wil (text interpretation). First, literal and figurative meanings of ta’wil are explained, and its manifestations in the Holy Quran are investigated. Then, its rules, characteristics of interpreter, legitimate ...
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This article seeks to study Rumi’s and al-Ghazali’s approaches to ta’wil (text interpretation). First, literal and figurative meanings of ta’wil are explained, and its manifestations in the Holy Quran are investigated. Then, its rules, characteristics of interpreter, legitimate and illegitimate interpretation, as well as tafsir (exegesis) are discussed. Moreover, al-Ghazali is shown to be under the influence of Batiniyah and Mu’tazilah when interpreting texts while he is known to be a formidable opponent of their beliefs. Then, Rumi’s approach to ta’wil is addressed and shown to cover ta’wil at three stages, including the Quranic verses and hadiths, signs, and mystical expressions. Finally, Rumi’s and al-Ghazali’s approaches are compared. The results indicate that Rumi’s approach to ta’wil is somehow similar to al-Ghazali’s.
ali akbar abdol abadi
Abstract
In this paper, following an analytical-critical method, I will try to give an analysis of Sidgwick’s ethical intuitionism. I will focus on his critical analysis of Common Sense Morality, which he has called “Dogmatic Intuitionism”, and state the moral principles which he has regarded ...
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In this paper, following an analytical-critical method, I will try to give an analysis of Sidgwick’s ethical intuitionism. I will focus on his critical analysis of Common Sense Morality, which he has called “Dogmatic Intuitionism”, and state the moral principles which he has regarded as self-evident and absolutely valid ones. Then, through some critical reflections upon Sidgwick’s moral principles, I will try to answer to the question whether his principles are in fact self-evident and absolutely valid ones or not. I make some points to show that Sidgwick has wrongly assumed them as self-evident and absolutely valid principles.
Meysam Zandi Goharrizi; Davood Hoseini
Abstract
Grounding depicts the layered structure of the facts. If we let grounding facts be in the theory, what is their status in the hierarchy? Based on the Purity Principle, grounding facts could not be fundamental because they contain non-fundamental parts. They must inevitably be grounded in other facts. ...
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Grounding depicts the layered structure of the facts. If we let grounding facts be in the theory, what is their status in the hierarchy? Based on the Purity Principle, grounding facts could not be fundamental because they contain non-fundamental parts. They must inevitably be grounded in other facts. Non-fundamentality of grounding facts, with some other assumptions, produces a chain of grounding facts that could threaten the well-foundedness of grounding. The well-foundedness of Grounding is desirable because it guarantees foundationalism; a thesis that posits the existence of a fundamental layer of facts. In this essay, we will introduce common theories about grounding ground and also describe different approaches to make grounding well-founded. These theories contain a reductionist theory called Grounding Essentialism and two theories that believe grounding facts are grounded in something in the theory. These two accounts are called Straight Forward Account and Zero Grounding Account. Here we will show that Straight Forward Account and Zero Grounding Account are consistent with one approach to well-foundedness and therefore, they are foundationalist. On the other hand, we will show that Grounding Essentialism cannot accommodate well-foundedness in its various forms. We present a qualified version of Grounding Essentialism that could support well-foundedness. We will argue that even though this trial is somehow successful, some problems still stay on.
Abass Khosravi Bizhaem; Mohamad Saeedimer; Seyyed Ali Alamolhoda; Gholamhosein khedri
Abstract
In the evaluation of knowledge from the epistemological point of view on one hand such as fundamentalism, coherentism, and reliabilism, and on the other hand externalism and internalism have been proposed. The pure Virtue Epistemology theory was proposed by Linda Zagzebski. According to Zagzebski, contemporary ...
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In the evaluation of knowledge from the epistemological point of view on one hand such as fundamentalism, coherentism, and reliabilism, and on the other hand externalism and internalism have been proposed. The pure Virtue Epistemology theory was proposed by Linda Zagzebski. According to Zagzebski, contemporary epistemology is based on virtue ethics. By modeling moral virtues and their application in epistemology, she speaks of intellectual virtues, especially understanding and phronesis. From her views, contemporary epistemology has faced issues such as wisdom ignorance and understanding, focusing on certainty, monopoly of knowledge to propositional knowledge, confusion in the sense of justification, neglecting the role of free will, and lack of attention to feeling and emotion in search of knowledge. There are many critics on the pure virtue epistemology which can be categorized into three sections: first, internal critiques derived from epistemology itself, second, critiques derived from the philosophy of mind, and third, critiques derived from the philosophy of ethics. In this study, the question is whether the epistemological theory of pure virtue is capable of responding to these critiques and whether it has internal or external consistency. By turning the evaluation of knowledge from belief evaluation to the evaluation of agent-based belief and his or her characteristic and personality traits, Zagzebski finds a way to open up and seems to be successful in doing so. The research method of this discourse is Lakatos research program with regard to the central core and seat belts and positive and negative strategies.
Mahdi Mohammadi asl; Ali Akbar Ahmadi Aframjani
Abstract
Hegel reads Kant's three critiques, that of the Critique of Pure reason, Practical Reason, and Judgment with a critical approach. The critique called "empty formalism", in different forms, is present in Hegel's works, from youth till death, thus sometimes is hidden in others critiques and sometimes is ...
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Hegel reads Kant's three critiques, that of the Critique of Pure reason, Practical Reason, and Judgment with a critical approach. The critique called "empty formalism", in different forms, is present in Hegel's works, from youth till death, thus sometimes is hidden in others critiques and sometimes is so obvious that hides other critiques within itself. But finally, the base of it is founded upon the idea that Kant's morality is a non-historical, formal and empty one, thus, in concrete situations of action, it cannot assist moral agents and does not tell him/her how to act. For Hegel, the main reason of this inability stems from Kant's strict and arid morality, which by transcending practical reason and detaching its relation with wants and particular and subjective inclinations, makes it empty and reduces it to a universal form of law.
maryam Heydari; Hamidreza Ayatollahi
Abstract
Although the problems concerning natural causality, particularly the problem of the difference between causally-driven relations and non-causally-driven relations, are one of the most controversial problems discussed frequently by contemporary physicists and philosophers. However, Islamic thinkers have ...
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Although the problems concerning natural causality, particularly the problem of the difference between causally-driven relations and non-causally-driven relations, are one of the most controversial problems discussed frequently by contemporary physicists and philosophers. However, Islamic thinkers have paid no significant attention to this problem so far, and the Islamic Thought Council has been in session Concurrence of such problems is almost devoid of opinion and thought. In response to the problem the difference between causally-driven relations and non-causally-driven relations, David Lewis proposes the causal dependence, which is tested in the context of counterfactual conditionals. The practical evaluation of this theory suggests that it contains a limited range of causes and does not provide the necessary knowledge in the process of causation and in many cases even fail to do so. In contrast, it seems that based on the thought of Islamic philosophy, one can defend the theory of direct knowledge and integrate it with the theory of the Intuitive Faculty.
Mohammad Karimi; Jabbar Amini; Jamshid Jalali Sheyjani
Abstract
Among the schools of ancient Greece, Aristotelian thought is the most systematic philosophical school and one of its important features is the special attention to the field of practice. But at the same time, in the Orient, some Indian schools were active with the benefit of various epistemological sources, ...
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Among the schools of ancient Greece, Aristotelian thought is the most systematic philosophical school and one of its important features is the special attention to the field of practice. But at the same time, in the Orient, some Indian schools were active with the benefit of various epistemological sources, including the Vedas and the Upanishads. Among these, the Sankehiyeh school seems to be more systematic than other Hindu schools in that it lays down specific metaphysical foundations, especially in the case of Purusha (the intangible soul in pure consciousness) and Prakriti (the primordial matter of the universe). Since practical wisdom in each of these two systems of thought is based on parts of their metaphysical views, the present study takes a historical approach to philosophy and to the background and analysis of philosophical terms widely used by Aristotle and Sankehiyeh. He tries to compare their psychological principles based on the relationship between theoretical wisdom and practical wisdom. The important finding of the research is that the different perceptions of these two schools of the characteristics of the human soul and its relationship with the body are the main reason for distinguishing their goals from the discussion of practical wisdom. Aristotle's intellectual backgrounds are much more complex than those of Capilla; Aristotle's practical wisdom includes the family and society, but the teachings of Sankehiyeh are only concerned with the individual conduct of human beings; "Moderation" is the key concept for understanding Aristotle's practical wisdom but in the Sankhya system.
philosophy
Seyyed Mohammad Taqi Shakeri
Abstract
In the history of philosophy, the discussion of ontology and how existence is revealed to humans has been one of the most important and fundamental philosophical topics, but in the new period, it is forgotten and the main focus of philosophy turns from ontology to epistemology. The basic question of ...
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In the history of philosophy, the discussion of ontology and how existence is revealed to humans has been one of the most important and fundamental philosophical topics, but in the new period, it is forgotten and the main focus of philosophy turns from ontology to epistemology. The basic question of this article is what is Husserl’s concept of existence, who is the founder of phenomenology in the contemporary period which is the period of neglect of existence? Is it possible to find a trace of ontology and existence in the discussions of phenomenology, whose slogan is "towards the things themselves" and which deals with the constitution of the world in consciousness? This article achieves these findings with the analytical-descriptive method, that no direct discussion of existence and ontology can be found in Husserl's works. However, in his analyses, for example, from two natural and phenomenological attitudes, or in the discussions of intentional objects and the discussion of existence in a certain context-belief, as well as in the epoche, we can understand his implicit perception of existence. The result of the important discussion of epoche is the affirmation of pure Ego and absolute consciousness, and this consciousness is considered as absolute existence. For Husserl, existence acquires meaning through the channel of consciousness. Consciousness does not need anything to exist. Therefore, only consciousness can reveal the existence of the world to us. Finally, the world exists as far as it enters the realm of consciousnessworld to us. Finally, the world exists as far as it enters the realm of consciousness.
Monireh Naderi; Mohammad Javad Safian; Hossin Ardalani
Abstract
Freud's approach toward understanding art is limited to some factors. He overemphasizes the neural aspects of artistic experience. His analysis of artists, to a great extent, depends on his need to expand and indicate the psychoanalytic theory he was working on. He confessed that he failed to confront ...
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Freud's approach toward understanding art is limited to some factors. He overemphasizes the neural aspects of artistic experience. His analysis of artists, to a great extent, depends on his need to expand and indicate the psychoanalytic theory he was working on. He confessed that he failed to confront art's official and technical aspects, and psychoanalysis has not yet been able to realize the artist's intrinsic "secret" and "mysterious ability" in creating a work of art. Freud investigated the artist's individual unconscious for the origin of creating a work of art. Freud's view of art can be seen as a continuation of the modern aesthetic view of art and at the same time expresses its criticality. We are faced with a different approach to art and the beginning of a work of art. In this approach, Heidegger sees the beginning of the work of art as separate from the artist and his personal life and tries to connect art with the truth. On this basis, he gives a new interpretation of art. This study explored the foundations, components, and assumptions of psychoanalytic interpretation of art. According to Heidegger, one of the places where truth is realized is in art. Moreover, based on Heideggerian thought on art and poetic thought, this study examined the strengths and weaknesses of psychoanalytic interpretation of art and attempted to explore the relationship between art and truth in psychoanalytic interpretation and Heidegger's interpretation of art.
Hamed Ghadiri
Abstract
During the 80s, Hilary Putnam developed a metaphysical viewpoint called 'internal realism'. Its slogan said, "the mind and the world together make up the mind and the world." According to Putnam, internal realism has two elements: 1) conceptual relativity and 2) seeing truth as idealized rational assertability. ...
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During the 80s, Hilary Putnam developed a metaphysical viewpoint called 'internal realism'. Its slogan said, "the mind and the world together make up the mind and the world." According to Putnam, internal realism has two elements: 1) conceptual relativity and 2) seeing truth as idealized rational assertability. Here it will be argued that there is an internal incompatibility in the second element; i.e. truth as idealized rational assertability. To explain this incompatibility, firstly it will be shown that the idealization of rational assertability is duo to Putnam's emphasis on realistic intuitions of truth. Secondly, it will be shown that Putnam prefers to use 'sufficiently good conditions' instead of 'ideal conditions' to make a distinction between his idea and pierce's. Finally, it will be argued that some implication of 'sufficiently good conditions' is incompatible with those realistic intuitions of truth. Hence, one can conclude that there is an incompatibility in Putnam's attitude toward truth.
Mehdi khabbazi kenari
Abstract
Popper and Derrida are two influential philosophers of different schools of thought in the second half of the twentieth century. In terms of epistemology, Popper belongs to the critical rationalism school and Derrida to the deconstruction approach. Both of them intend to question any philosophical, social, ...
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Popper and Derrida are two influential philosophers of different schools of thought in the second half of the twentieth century. In terms of epistemology, Popper belongs to the critical rationalism school and Derrida to the deconstruction approach. Both of them intend to question any philosophical, social, political, and linguistic fundamentalism. They aspire to go beyond the duality of realism and idealism, and to this end, each offers his own definition of reason’s essence/substance and its domain. Popper distinguishes between the affirmative and negative aspects of reason. He counts the affirmative aspect of reason as fundamentalism that must be abandoned and the negative aspect of reason as the faculty necessary to explain any scientific Philosophy. On the other hand, Derrida questions the totality of reason from a critical perspective toward logo-centrism in the Western metaphysics of presence. The article goes on to compare Popper's and Derrida’s approach in the Philosophy of science and explains the essence /substance of Philosophy of deconstructive science.
Saeedeh Kowkab
Abstract
The present article studies Rorty’s pragmatic attitude to the mind-body problem. This project expresses itself along two axes: his critical attitude to the Cartesian conception of the mind as mirror of nature, and his pragmatic idea of the man named non-reductive physicalism. Based on historicism, ...
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The present article studies Rorty’s pragmatic attitude to the mind-body problem. This project expresses itself along two axes: his critical attitude to the Cartesian conception of the mind as mirror of nature, and his pragmatic idea of the man named non-reductive physicalism. Based on historicism, he shows that there is an epistemic gap between philosophical paradigms, and each of them and the problems arising from them depend on the historical conditions and are optional. In addition, he makes it clear that the problem of mind is the result of presupposing the assumptions of historical origin, which have been chosen for non-epistemic causes in the same particular historic period. Therefore, the traditional conception of knowledge and mind may be replaced by a pragmatic conception of knowledge, which is a matter of conversation, of social practice, and a pragmatic idea of the man, that is, materialism without mind and body identity.
philosophy
Ali Soltanzadeh; Seyed Hassan Hosseini Sarvary
Abstract
Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's ...
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Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's position thus becomes that he is not opposed to the idea of progress, but to the claim that progress has been made in the history of mankind. Our claim in this article is that according to the Dialectic of the Enlightenment, it is not just the catastrophes of the twentieth century that Adorno's reason for not making progress in human history, but he believes in the dialectical rule of rationality and domination of human history. If we accept this claim, then it must be said that such an idea eliminates even the possibility of progress in the future, and therefore there is a contradiction between the dialectic of the Enlightenment and the idea of progress.
milad omrani; Fereshteh Nabati
Abstract
To Avicenna, the relation between the subject and the predicate is of three kinds: possibility, necessity, and impossibility. Impossibility is the same as necessary non-existence. The word ‘modal’ in modal logic refers to these three. Avicenna has dealt with different types of modal propositions ...
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To Avicenna, the relation between the subject and the predicate is of three kinds: possibility, necessity, and impossibility. Impossibility is the same as necessary non-existence. The word ‘modal’ in modal logic refers to these three. Avicenna has dealt with different types of modal propositions in his logic books. However, in his philosophical books he has limited himself to propositions with the predicate of existence. In a merely structural division, based on the predicate of propositions, there are logical necessity and philosophical necessity. If necessity is not looked upon from a structural viewpoint, there would still be two types of necessity. Logical necessity based on the principle of contradiction. Predicates which have this property are the essentials in the Isagoge. In addition to these, Avicenna considers the ‘required essential accidents’, from Borhan, as necessary. But he does not base them on the principle of contradiction. I’d like to call them ‘philosophical’, whose other criteria is not the principle of Identity or contraction. Avicenna labels the essential accident as ‘required’ and considers them necessary. The necessity of the ‘required’, however, does not need ‘persistence’ or the principle of contradiction.
Hamed Nazarpour
Abstract
One of the central issues in Scriptures is Wisdom. One of the deuterocanonical books in the Bible is the Book of Wisdom (or Wisdom of Solomon). The description of wisdom in this book is very similar to the description of “De” in the book of Dao De Jing. The purpose of this paper is to investigate ...
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One of the central issues in Scriptures is Wisdom. One of the deuterocanonical books in the Bible is the Book of Wisdom (or Wisdom of Solomon). The description of wisdom in this book is very similar to the description of “De” in the book of Dao De Jing. The purpose of this paper is to investigate wisdom in the Book of Wisdom and De in Dao De Jing and compare them. This research is done by documentary and descriptive-analytical method. Wisdom and De are the manifestation of God and Dao. Both play an essential role in the creation of the beings and their salvation. Human beings have a duty to seek wisdom and De and to obtain them. A man who has wisdom and De is a perfect man and wise. It seems that wisdom and De in these books signify a common reality. Of course, there are some differences. Differences can arise from the difference between the two religious traditions and the difference in the approach of these Scriptures.
Ahmad Ebadi; Mohammad Emdadi Masouleh
Abstract
Hillary Putnam is one of the contemporary philosophers who study the fact/value dichotomy. In his thoughts, these two concepts are interpretation and even conceptually not separate, a notion named instructive pragmatism. He accuses the advocates of this dichotomy and believes that when they say morality ...
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Hillary Putnam is one of the contemporary philosophers who study the fact/value dichotomy. In his thoughts, these two concepts are interpretation and even conceptually not separate, a notion named instructive pragmatism. He accuses the advocates of this dichotomy and believes that when they say morality is separate from fact, they base their trust on the supposition that they realize fact in its exact sense. He sets three reasons that lead to resorting to this dichotomy of reality/value and by rejecting all, paves the way for his criticism of this dichotomy. The drawbacks recognized by him in this context, consist of 1. conversion of a non-destructive distinction into a destructive metaphysical dichotomy, 2. The impact of science from the values in generating science, 3. existence of consensus regarding ethical issues similar to that of other domains, 4. inaccuracy in the analysis of moral judgment into the two perspective and descriptive components, 5. wrong moral thick concepts, a reason in the interpretation of facts and values. Next to accepting his thoughts, and strong points in rejecting fact/value dichotomy, we believe when he defends the character of constructive facts, the following deficiencies become evident in his views: 1. inaccuracy in changing facts due to the conceptual schema, 2. the problem of backward causation, 3. lack of conceptual competence, 4. problem of incoherence and 5. use mention fallacy. The objective of this paper is to analyze and assess the strong and weak points of Putman’s views on fact/value dichotomy.
Seyed Sajjad Shariati; Mohammadreza ArabBafrani
Abstract
The utopias play a major role in shaping the mental images of the players and building the future of mankind. thinking about a good future, indeed, has a history as old as human history. However, after Thomas More, the modern era of utopian literature began with its own characteristics. One of the most ...
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The utopias play a major role in shaping the mental images of the players and building the future of mankind. thinking about a good future, indeed, has a history as old as human history. However, after Thomas More, the modern era of utopian literature began with its own characteristics. One of the most important transitions in utopian literature since More has been the transition in the meaning of "Place" and, moreover, "Time", which, according to this article, has happened under the influence of the concept of the machine. In fact, it seems that the machine has largely disarranged Utopia's inner body and changed the foundations of its fundamental concepts. This article seeks to answer the question of what is the role of the machine in changing the concept of place in post-Morian utopias? In order to answer this question and based on Hobbes's understanding of the machine, historical periods of the post-Morion utopias were studied, and then the role of the machine in each period has been discussed. This historical trajectory shows that “No-where” (U-Topia), in the historical movement of Post-Morion utopias, first becomes to “No-when” (non-time) and then to “without-where (Placeless) and without-when (Timeless)” or, in another word, Cyber Utopias. As a result, Utopia, which at first was a "distant-city" or "future-society" becomes a machine that itself does not have time and space but becomes, in itself, the time and place of the ideal or anti-Ideal society.
philosophy
Jalileh Salehi; Mohammadali Vatandoost
Abstract
IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large ...
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IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large and extensive social network to transform Metaverse technology into a world beyond the real world in the future, that users in Metaverse with the identity of an avatar and the use of smart tools such as mobile, laptop, etc. interact with one another. In fact, in this digital world, people no longer use the Internet, but live in it, and with the characters they have created, they experience a variety of social, cultural, political and economic interactions more actively, and more efficiently than in the real world.Metaverse is still in its beginning, and the definitions and descriptions of this world are constantly changing, so it still has a long way to go to understand what the “Metaverse” world really is and what it will have on human society. However, it can be said that Metaverse with extraordinary features, can transform the technological horizons in human social and interactive life and create a new life experience for its users that will keep them away from traditional and natural life. Humans can create in this world and live in parallel with the physical and objective world in the world they have created. No doubt, these effects are cultural, social, legal, ... It will be for humans.In this new life, humans can form new families and live in new territories with the identity and genders of the self-made avatar. This kind of life is some of the concepts that we are familiar with in the physical and objective world, such as borders, family, gender, ethnicity, etc.This is the only important consequence of the metaverse that will make the thinkers and researchers act wisely in the face of this phenomenon. Therefore, it is essential that thinkers try to understand the different aspects of this phenomenon and clear the path to enter and traverse this world for the governing organizations and users so that this technology can be used to flourish human talents and minimize its potential damages. One of the cognitive dimensions that should be explained in this field is the ontology dimension of this phenomenon, neglecting this important issue due to the widespread impact of the Metaverse world on human life in the near future is considered a great neglect.Literature ReviewDue to the novelty of the Metaverse world theory in the literature of today's society, there has not been much scientific research in this field and the same few available researches have either been explained in terms of computer science, economics and architecture, or due to the unknown and obscurity of some of its dimensions for the human sciences thinkers with a pathological approach. Therefore, investigating the cognitive and ontological aspects of this phenomenon from the perspective of Islamic philosophy can be an innovative approach to this problem. MethodologyThis essay with an ontological approach and descriptive and analytical method explains the nature of the Metaverse world and technologies that are effective in achieving users' perception of this world and then analyzes the way and type of human perception of Metaverse world based on Mulla Sadra's view.The questions that will be answered in this essay are as follows:What is the nature of the Metaverse world and which technologies used in the Metaverse world play a role in human perception?What is the ontological analysis of the Metaverse world and its features based on Mulla Sadra's view?According to the types of perception in Mulla Sadra's view, what is the type and manner of human perception in the Metaverse world? ConclusionAccording to the foundations of Sadra'i philosophy, the perceptible space for the user in the Metaverse is not an Illusion and imagination space for three reasons, but it is a real and external perceptible space, because what is perceived in the Metaverse is the source of external effects, secondly, the perceptible beings in Metaverse have their own objective, partial, and special existence, thirdly, according to the interactive characteristics of this space, the personal perceptions of each user in Metaverse are conceivable for other users as well, so it cannot be an illusionary world.According to the foundations of Mulla Sadra's ontology and the characteristics of Metaverse, Metaverse is a "hybrid external credit" world, and the entities that make up this space are both true and credit combinations. Also, the entities that make up Metaverse have a real, objective and tangible existence and have an external, partial, and special existence. The Metaverse is a type of tangible being, because this world consists of a series of tangible and perceptible components and has length, width, and depth, such as graphic images having three dimensions, sound waves, etc.Therefore, because the Metaverse is a credit combination and has no identity other than the identity of its components, it is perceptible by the senses, and what can be understood by humans from the world of the Metaverse are subtle substances such as energy, waves, etc. that complications and attributes such as color, size, etc. are added to them so that they become perceptible to humans. In the Metaverse, users interact with each other in real time, so time in this world has meaning and is in line with real time. This world, like other creatures in the natural world, has movement and change.By analyzing the characteristics of the Metaverse, it became clear that the place of existence of the Metaverse world is the world of nature; because the existence form of the beings that make up this world is matter (subtle body) and they have other perceptible characteristics of the natural world; like being tangible, having partial and objective existence, having width, length and depth, occupying space and movement, etc. In the epistemological analysis of the Metaverse world, it was determined that what is comprehensible to humans in the metaverse is made by two technologies, virtual reality, and augmented reality, which in virtual reality is sent to the user from only one input source of comprehensible information, and the tools used for perception are by the user among the preliminary and background causes the foundation for the realization of perception in the world of Metaverse. But in augmented reality, information can be understood by the user from two input sources at the same time; the real world, which is understood by the five senses, and the world that can be understood by humans through special tools that are the basis and introduction for perception. In a natural way and through technologies, it is perceived through human senses, and perception in this world is of the type of sensory perception; what is perceived are computer-generated sensations; such as three-dimensional graphic images, and... of course, it should be mentioned that unlike the underlying causes in the real space that are outside the domain of human will and discretion, the underlying causes (computer processes) in the virtual space and Metaverse are formed in the domain of human agency and will and with his awareness. The user can change his and others' sensory perceptions based on determining the type of information data.What is perceived from the metaverse under two technologies, augmented reality and virtual reality, is based on the philosophical foundations of Mulla Sadra, of the partial acquisition type of perception. When this partial perception is done by the visual and auditory senses, they are of the type of sensory perceptions, and the perception of the other three senses is of the type of imaginary perception.But another perception also occurs for users in the metaverse, and that is the perception of a user's personal imagination, which is transformed into an external reality by the computer and becomes perceptible to the individual and other users. These perceptions are the type of perception of forms and partial meanings, with the user's imagination; the imagination creates new images with the help of imagination, according to the will of the user, and these images are recognized by artificial intelligence and become sensations in the metaverse, where the visual and auditory perception of these "imaginary sensations" are of the sensory perception and their perception by the senses of smell, touch, and taste. And inner senses are of the type of imaginary perception.
Oltanji Oyeshile
Abstract
Consequent upon .Africans' denialfa rational men!ali!J f:y ear!J European anthropologists, ethnographers, sociologists and religious scholars, through some so-called 'Theories of the primitive people': ma,ry .African scholars eJpecial91 · in the jield ofphilosophy rose to the challenge of articulating ...
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Consequent upon .Africans' denialfa rational men!ali!J f:y ear!J European anthropologists, ethnographers, sociologists and religious scholars, through some so-called 'Theories of the primitive people': ma,ry .African scholars eJpecial91 · in the jield ofphilosophy rose to the challenge of articulating a distinct philosopl?J for their people to combat their mental and intellectual denigration. H oueier, due to the challe1zges posed f:y modern civilization, disagreement arouse concerning the focus and contents of African philosopy. This paper examines the background to the challenges of having a viable definition of .African philosopfy. It concludes that /lfricc111 philosopl!J mus: encompass basic attributes of philosopy S11ch as reflection, conaptual analysis and criticism. But above all, these attribntes must be applied lo African needs and wqys of Ifft, which mqy not he <geo<graphical!J limited.
mohammadali ejeii
Abstract
Thr aim of this paper is to disems Anenna's detective justifia1tion ef induction. The paper inlroducu Avicr1111a's theoy of indsaian as a postfa/Jifiraliouist theory of bis time, and tben promds to discrm to distinaion hr bas ,nude brtween indsatian and experien«. The paper thm discesses the theory ...
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Thr aim of this paper is to disems Anenna's detective justifia1tion ef induction. The paper inlroducu Avicr1111a's theoy of indsaian as a postfa/Jifiraliouist theory of bis time, and tben promds to discrm to distinaion hr bas ,nude brtween indsatian and experien«. The paper thm discesses the theory andfot1ues 011 some of the problems irlated to.Aiianna 's dain, thour belief in 1-e gemmliz(ltion is haIrd on a ded11ctiw stmdure, and diffennh"atu it from 'tkized f-e. The paper md1 HP with a 1ho1J cotJJpanS011 of 1vht1t .Acicenna, F-f11me and Ayer say on the kindj1utification i11 q11eslio11
hassan jafari
Abstract
Philosophy of religion is an intellectual and logical interpretation of religious experience and language. It merges in philosophy so far as its philosophical thinking about religion is concerned. Philosophical thought is always rational and very deeply intellectual. It is a rational analysis of religious ...
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Philosophy of religion is an intellectual and logical interpretation of religious experience and language. It merges in philosophy so far as its philosophical thinking about religion is concerned. Philosophical thought is always rational and very deeply intellectual. It is a rational analysis of religious experience and the problem of the language of religion. In the philosophy of religion as it has developed in the Western philosophy and Christian theology, two main questions may be identified as representing problems associated with the religious use of language. How we ought to understand the terms which we use to predicate certain things of God? Do these terms bear the same sense when used of God and of creatures? Another problem is that God is so fundamentally and so enormously different from human beings and other creatures that it seems impossible for terms to be true of God and of creatures in just the same sense. In recent years a number of analyses of theological discourse have been suggested. Thus, this paper analyses a reduction the problem of the language of religion by discussing symbolic interpretation which is alternatively a development of symbolism in religious texts and practices. Therefore, the first of this paper includes the review of the problem of the language of religion and philosophers’ and theologians’ reflections on it. Secondly, it surveys the correlation between symbolism and interpretation and their function in analyzing.
ghodratollah ghorbani
Abstract
The importance of modernity is because of man's place as the axis of all beings and existents like God and the World, and they get their meaning and validity in the light of him. Although man has reason and freedom and he is the noble master of all creatures, in the meanwhile, he has many defects in ...
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The importance of modernity is because of man's place as the axis of all beings and existents like God and the World, and they get their meaning and validity in the light of him. Although man has reason and freedom and he is the noble master of all creatures, in the meanwhile, he has many defects in his existence, and his accomplishments have been gradually increased during the centuries. Hence, we can say that man actually and absolutely does not have any perfection, and he cannot get his achievements perfectly. However, with changing in the relationship between man, God, and the world during the modernity age, the whole of man's approaches to God and the world changed, and this brings about some basic problems and crises. In this process, man gained and acquired a kind of genuineness and principality towards God and the existents of world that their place and importance, especially divine truths like God, were defined in the light of human epistemic abilities and their validity were depended on human knowledge. Hence, the place of divine truths was lowered to the limits of human understanding, which I call it the humanization of divine truths. On the other hand, because of his weakness for understanding the divine truths, man has gradually put them aside from his philosophical thought, and has recognized them meaningless. In the meanwhile, he has tried to understand the empirical world and its managing without considering what is beyond it. I call this demystification of the existents by the other areas such as ethics, politics, and even science, which all of them have been depended on the human being. Consequently, certainty and truth became humanistic, that is, man became as the axis of certainty and truth, which the most important result of that is the relativity of certainty and its restriction to human knowledge, will, and ability. This paper tries to discuss the above subjects, considering some of the important thinkers of modern and postmodern philosophy like as Descartes, Kant, Nietzsche, Sartre, and Heidegger. It also attempts to show that although Heidegger complained to subjectivism and modernistic approach of truth, his effort to redefine truth and certainty was not successful and could not rescue it from a crisis. That is because he could not go beyond human understanding to reach a holy and absolute certainty and truth, while – according to this paper – the only real way is paying attention to divine certainty, revelation, and God.
