zahra khazaei
Abstract
Robert M. Adams is a Christian thinker who tries to propose, in philosophical methods, a theistic framework for ethics. Since it is not based on particular religious beliefs, it is compatible to different forms of theistic ethics, including forms of Jewish and Islamic as well as Christian ethics. So, ...
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Robert M. Adams is a Christian thinker who tries to propose, in philosophical methods, a theistic framework for ethics. Since it is not based on particular religious beliefs, it is compatible to different forms of theistic ethics, including forms of Jewish and Islamic as well as Christian ethics. So, in this framework, moral obligations are explained on belief in God, which is the common principle among all divine religions, as infinite Good, beauty and love, and other things are excellent and admirable insofar as they resemble God. In Adams’ thought, loving the Good has the fundamental role in making ideal life and the virtue or excellence is its necessary qualification. In his moral theory, all virtues are moral and intrinsically excellent, so everyone plays a role in creating ideal life. The aim of this article is to elucidate the image of a morally ideal life in Adams’ thoughts. Since the analysis of this image is not possible except to explain Adams’ moral theory and also his idea on the meaning and the status of infinite good and excellence, they will be elucidated here. In this regard, the pluralist role of values and focus on goodness are emphasized.
parvin nabian
Abstract
This study aims to find answer to the question of “what are the limits of human knowledge of God, the Truth?” In response to the above question most scholars admit that God, in His very Essence, is not the object of our knowledge; yet, they agree that we can basically know Him through His ...
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This study aims to find answer to the question of “what are the limits of human knowledge of God, the Truth?” In response to the above question most scholars admit that God, in His very Essence, is not the object of our knowledge; yet, they agree that we can basically know Him through His attributes. Accordingly, to discuss man’s knowledge of God, a group of them adopt assimilation, as an approach; another opt for dissimilation and the third group a way in-between. This paper reviews the above approaches and demonstrates the insufficiency of each. The contention here is that due to the identity between God’s Essence and His attributes, His Attributes, too, fall out of the reach of human perception. Thus the extent to which human being can come to know God is only determined through His acts which are manifestations of His attributes. Beyond doubt, the most perfect knowledge of God can be achieved through His most perfect act, i.e. the Perfect Man, or ideally speaking: Imam. Thus, Man’s true knowledge of God, within the measure of his ability, is only possible as a result of the evolutional movement, manifestation of God’s attributes, attaining to the station of the devoted and the realization of the intuitive wisdom (not just argumentative wisdom). The man who, on the basis of the unity of Being, has reached the unity of intuition can be a mirror capable of showing the Truth in the most perfect manner and can therefore characterize the Truth with his existence (not merely by his words). This is confirmed by His Divine Words in the Holy Quran, saying: “Purity is to Allah from the matters they fabricate. Except the chosen bondmen of Allah.”. According to the above verses, only the purest and the devoted have the permission to describe Him.
Mohammad Shafii
Abstract
While Kant presupposes the existence of science and ethic, he studies their boundaries and limits as well. For doing this, he applies two terms and expressions, i.e., “reason” and “understanding”. In this paper, we take a look at the definitions of those two concepts in Kant’s ...
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While Kant presupposes the existence of science and ethic, he studies their boundaries and limits as well. For doing this, he applies two terms and expressions, i.e., “reason” and “understanding”. In this paper, we take a look at the definitions of those two concepts in Kant’s terminology within the approach that discriminates their differences. At first, the placement of these two faculties in science territory will be studied and then by examining of Kant’s ethical point of view, it will be concluded that in this approach, the functionality of reason appears in act and ethic domains, and pure reason is practical in its essence.
mohammad ra'yat jahromi
Abstract
Wittgenstein and Gadamer, in some sense, are the last links of the two philosophical effective schools, namely the Analytical and the Continental philosophy; two traditions which seems somehow divergent. This paper rejects this divergence and intends to open the door of intercommunity of them by the ...
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Wittgenstein and Gadamer, in some sense, are the last links of the two philosophical effective schools, namely the Analytical and the Continental philosophy; two traditions which seems somehow divergent. This paper rejects this divergence and intends to open the door of intercommunity of them by the way of the language and its playfulness. Understanding is a common concern of Wittgenstein and Gadamer of which language based manner and playfulness are two main characteristics. Furthermore, there is a kind of simultaneity between playfulness and culture, tradition, prejudices and history about which we discuss in this paper. Besides, this paper intends to explicate the contrast between playfulness and gamefulness in Gadamer and Wittgenstein‘s thought.
lotfollah nabavi; mojtaba amir khanlu; mohammad ali hojati
Abstract
First, we shall scrutinize Modal Generalism and Modal Particularism, two main metaphysical approaches to modality, and recount their differences. Second, we’ll explain epistemic and metaphysical possibilities and how they are explicated at generalism. There, we’ll show that metaphysical necessity, ...
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First, we shall scrutinize Modal Generalism and Modal Particularism, two main metaphysical approaches to modality, and recount their differences. Second, we’ll explain epistemic and metaphysical possibilities and how they are explicated at generalism. There, we’ll show that metaphysical necessity, nemed to broad logical necessity, is a kind of logical necessity. By this definition of metaphysical necessity, the relation between epistemic possibility and metaphysical possibility is partial-general-and-specific. Third, on the one hand we’ll critique the modal generalism in which our intuitive perception of modality will be refuted and on the other hand, some accounts of modal particularism like Possibilism and Haecceitism are confronted with some kind of Ungroundedness. Next, we’ll present a new account of modal particularism. In this new account, the concept of “being a possible world”, as a modal concept, is counted as Primitive concept. With the help of this new account and the concept Conceiving, we’ll present a new definition of Epistemic and Metaphysical Possibility. At last, we shall show that in this new definition, the relation between epistemic and metaphysical possibility is absolute-general-and-specific.
ali salmani
Abstract
Since Hume believes that beauty is pleasurable sentiment, he can not refer to the certain objective qualities for resolving aesthetical disputes. Hence, he introduces the common judgment of judges as the standard of the taste. Hume himself accept that in spite of efficiency of this standard, tow factors, ...
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Since Hume believes that beauty is pleasurable sentiment, he can not refer to the certain objective qualities for resolving aesthetical disputes. Hence, he introduces the common judgment of judges as the standard of the taste. Hume himself accept that in spite of efficiency of this standard, tow factors, namely different humors and different particular manners, lead to a kind of constricted relativism in the aesthetic judgment. A precise investigation will show that this standard can be successful in the simple and none-comparative situations. However, in the case of comparative judgments - when we speak about preferences of an artist in comparison to the other's ones - this standard can not be efficacious. If beauty is pleasurable sentiment, everybody accredit his sentiment and would not accept other's sentiment.
Hossein Shaqaqi
Abstract
"Indeterminacy begins at home" is the most important result of Quine's arguments in defense of "translation indeterminacy". This conclusion, which is also supported by Davidson, and hence we will call it the Quinnie-Davidson thesis, indicates a lack of definition of meaning in the mother tongue. Hans ...
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"Indeterminacy begins at home" is the most important result of Quine's arguments in defense of "translation indeterminacy". This conclusion, which is also supported by Davidson, and hence we will call it the Quinnie-Davidson thesis, indicates a lack of definition of meaning in the mother tongue. Hans Gluck, who likens this thesis to the "inevitability of translation" thesis in Gadamer's philosophical hermeneutics, criticizes Quine-Davidson's thesis and does not consider it defensible. Here, first, by reviewing Quinnie-Davidson's thesis as well as Gadamer, I will confirm Glock's alleged similarity, and secondly, in refuting Glock's criticisms, I will try to defend the Quine-Davidson thesis by reviewing the similarity and balance between the position of Quinn's root translator from one hand, and Quine's account of the situation of the child on the verge of learning the mother tongue, on the other hand.
philosophy
fatemeh bakhtiari; sima safari; Abbas Haj Zein Alabedini
Abstract
Asceticism has been one of the most important concepts in Arthur Schopenhauer’s philosophy, especially in his theory of salvation. He has defined salvation as releasing from pain and suffering and achieving long-term tranquility. According to him, such tranquility may be achieved by the way of ...
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Asceticism has been one of the most important concepts in Arthur Schopenhauer’s philosophy, especially in his theory of salvation. He has defined salvation as releasing from pain and suffering and achieving long-term tranquility. According to him, such tranquility may be achieved by the way of asceticism. Life is suffering according to him. Hence, a way of relief must be sought. Thus, he has thought that the source of all suffering is will. He has actually considered suffering as a phenomenon of will and an essential part of human life. Therefore, will has to be denied, surpassed, and dumbed if relief and peace are required. Denying and ignoring the appetites and wishes makes the relief possible. Thus, he paid special attention to the concept of Asceticism and declared it as the only way of true salvation. This essay tried to explain the concepts of Asceticism and salvation and then show how Asceticism may soothe human beings' sufferings and lead to salvation according to Schopenhauer.
Zahra Mahmood Kelaye; Reza Akbarian; Mohammad Saeidi Mehr; reza akbari
Volume 10, Issue 40 , January 2015, , Pages 145-162
Abstract
There is a basic subject about how do human achieve to common and proved facts that Augustine has faced withal in his epistemological topics. He explained the problem by using Illumination theory. His equivocal phrases in explaining the meaning and content of illumination mainly makes faces addressee ...
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There is a basic subject about how do human achieve to common and proved facts that Augustine has faced withal in his epistemological topics. He explained the problem by using Illumination theory. His equivocal phrases in explaining the meaning and content of illumination mainly makes faces addressee with this subject whether the illumination is an intellect's natural ability in understanding from the perspective of Augustine or refers to intervention of divine precept out of mind in the human perception? In this article, we have tried to examine Gilson interpretation as one of the most important Augustine exponents by referring to the different views on the interpretation of the theory of illumination. Gilson believes that Augustine has emphasized on both sides Inherent ability of reason and Illuminative divine action in process of recognition.
maziyar chitsaz; seyyed muhammad ali hojjati; ali akbar ahmadi aframjani; lotfollah nabavi
Volume 9, Issue 34 , July 2013, , Pages 147-161
Abstract
Husserl’s thought on philosophy of language and meaning can be divided at least into two distinct eras. In the first era (sometimes called Platonic realism), Husserl held views similar to those of Frege who believed meaning to be an ideal type. In the second era, his views took a transcendental ...
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Husserl’s thought on philosophy of language and meaning can be divided at least into two distinct eras. In the first era (sometimes called Platonic realism), Husserl held views similar to those of Frege who believed meaning to be an ideal type. In the second era, his views took a transcendental turn and he used the term noema to refer to the complicated nature of meaning. This article is an attempt to shed some light on the said eras and underline the important role intention and awareness played during them. The results demonstrate that, against the ups and downs of his views, Husserl followed a fixed line of thought.
Ali Sadeghi
Abstract
The paper aims to study the Shahnameh on the basis of Hegel’s theory of tragedy. For Hegel, political authority was closely related to tragedy and the two formed a unique worldview that helps us understand Greek society and polity in a new way. It is hoped that by studying the Shahnameh on this ...
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The paper aims to study the Shahnameh on the basis of Hegel’s theory of tragedy. For Hegel, political authority was closely related to tragedy and the two formed a unique worldview that helps us understand Greek society and polity in a new way. It is hoped that by studying the Shahnameh on this basis, we may be able to come to a better understating of Iranian society and polity.
philosophy
seyedeh Melika Sefidari; Amir nasri
Abstract
In Confessions, Rousseau is looking for his representation with all its true and natural characteristics. He claims that his true and natural self can only be understood by considering the chain of his feelings, understanding the origin of these feelings and distinguishing between them in terms of being ...
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In Confessions, Rousseau is looking for his representation with all its true and natural characteristics. He claims that his true and natural self can only be understood by considering the chain of his feelings, understanding the origin of these feelings and distinguishing between them in terms of being genuine or inauthentic. Rousseau leaves the conclusion about who he is to the readers in order to clear the charge of deception and self-deception. . In addition, Rousseau believes that the only valid reading is for readers to pay attention to the chain of his feelings instead of the chain of events. In this article, by using Ricoeur's analysis of the structure and design of the narrative, the narrative identity and the art of Aristotle's poetry, it is determined that the events in Confessions are configured in the form of discordant harmony and the genre of tragedy. This narrative structure imposes a form of reading on the reader that is different from Rousseau's intended reading. In the sense that based on Ricoeur's analysis of narrative identity, Rousseau's character is formed for the audience of Confessions based on the chain of narrative events and not based on the chain of Rousseau's feelings.
Hamidreza Mirzaei
Abstract
This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings ...
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This survey has been done to illuminate and explain Sadra’s ontological viewpoint on the entity of the inborn and innate love in the existence of non-human animals using the analytic and descriptive method (library documentary). In the sight of Sadra, in the whole universe, from the lowest beings to the highest ones, love permeates through the entire world of existence. From Sadraii's wisdom viewpoint, animals are one of the creatures in the essence of existence that possesses their own perfect attributes. Animals have souls, the effects of which are life, perception, free choice, and love. Love is one of the hallmarks and perfections of existence in animals. Animals have an order for their existence, and they are attributed with perfection to the extent of their intensity and weakness. That is to say, all animals are not at the same level. Their perfection is also the same as their existence. There are life, perception, and love in animals, but depends on their proportion of existence. All animals are in love, but every animal having the highest share of its rank enjoys more love. Mullah Sadra's ontological principles in proving the existence and flow of love in animals are that the existence is “original”, “non-composite”, “equivocal” and “coextensive” with life, conception, and love, and “God, the Almighty, is the true Beloved of all beings including animals’ souls.” Evolutionally, animals can only move to the point where the humanity of human beings.
SOMAYEH rafigi; Muhammad Asghari; Mahmoud Sufiani
Abstract
In the phenomenology of perception, Merleau-Ponty tries to transcend the traditional explanation of intentionality and therefore he describes the phenomenology of the body. According to Merleau-ponty, there is no separation between the world and consciousness and these two are completely tied together. ...
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In the phenomenology of perception, Merleau-Ponty tries to transcend the traditional explanation of intentionality and therefore he describes the phenomenology of the body. According to Merleau-ponty, there is no separation between the world and consciousness and these two are completely tied together. Conciseness for Merleau-ponty is not a mere subject which constitute the eternal essences and natures and gives meaning to phenomena, but it is the body-subject that direct toward the world and cannot be separated from this field of action in the world. The objects of this subject-body are also in the phenomenal fielding that determined by directing the lived body toward them and it comes out of ambiguity and thus, their meaning is born. Accordingly, intentionality for Merleau -Ponty, is the orientation in the world and directedness toward the world itself, and the intentional states are realized in collisions or physical states in a physical and concrete environment. In this paper, we try to provide an interpretation of the concept of intentionality from the perspective of Merleau-ponty, which he calls it "practical intentionality", and we want to express its differences and similarities with Husserl’s intentionality. The main difference between the views of these two philosophers is in Merleau-ponty’s criticism on Husserl’s of Noesis-Noema structure. He claims that meaning is intrinsic to the phenomenal field and it is not possible to analyze it by a distinction between matter and form.
Mohammad Ali Lotfi; Habibollah Razmi; Yarali Kord Firouzjaei
Abstract
From the analysis of the concept of inertia, two meanings can be deduced. The first one, that is, the body's resistance to change of state is accepted by all, but the second, that is, the perseverance of body in the state of rest or uniformly straight-line motion (Newton's first law), depends on what ...
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From the analysis of the concept of inertia, two meanings can be deduced. The first one, that is, the body's resistance to change of state is accepted by all, but the second, that is, the perseverance of body in the state of rest or uniformly straight-line motion (Newton's first law), depends on what our definition of motion and rest is. If we accept the Cartesian definition of them, that is, they mean status, the latter meaning is acceptable, but it is not consistent with the Aristotelian definition. Avicenna proposed the theory of "mail" (Inclination/ Tendency) several centuries ago; resistant mail includes the first meaning of inertia, and the motive mail, although similar to the second one, he could not accept it because he rejects the Cartesian definition of motion. Avicenna's opinion is similar to Leibniz's, and he believes that the existence of the motive mail is necessary for the continuation of the motion. The aim of this research, as an example, is to provide attention to the high capacity of the opinions of Islamic philosophers such as Avicenna in the development of physical concepts and theories.
somayeh Nasri; Ali Moradkhani
Abstract
The development of modern art and contemporary art criticized the concept of representation, which dominated art philosophy for nearly two millennia. Accordingly, the classical conception of representation was no longer able to analyze the new artifacts that emerged from the formation of modern ...
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The development of modern art and contemporary art criticized the concept of representation, which dominated art philosophy for nearly two millennia. Accordingly, the classical conception of representation was no longer able to analyze the new artifacts that emerged from the formation of modern art. Arthur Danto is among the twentieth-century art philosophers reevaluated "representation" taking into account contemporary art. The current paper aims at explaining Danto's conception of art as a representation based on the book “The Transfiguration of the Commonplace”. Danto believes that in today's art we see the emergence of real objects in artworks and other art is no longer merely the representation of reality but the real objects themselves that have become artworks. He views artworks as symbolic expressions that embody themselves. Thus, the current paper explains why Danto proposed this theory and stating how he devised another interpretation of the concept of representation and explained that concept distinct from its classical conception. The importance of Danto's view in this regard is to examine contemporary art samples based on a new interpretation of the concept. The importance of Danto's view in this regard is to examine contemporary art samples based on a new interpretation of the concept. This article also mentions a case study of contemporary artist Jeff Koons.
Mustafa Zali
Abstract
One of the most controversial debates on Hegel’s Philosophy is the question of ancient or modern aspects of his philosophical system. On the one hand, focusing on Kantian dimension of Hegel’s Philosophy, some Hegel scholars have regarded his project as the completion and radicalization of ...
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One of the most controversial debates on Hegel’s Philosophy is the question of ancient or modern aspects of his philosophical system. On the one hand, focusing on Kantian dimension of Hegel’s Philosophy, some Hegel scholars have regarded his project as the completion and radicalization of transcendental philosophy. On the other hand, some others emphasize on Hegel’s conception and elaboration and also transformation of classical metaphysical concepts of Plato and Aristotle; hence, he introduced his new ideas in the context of ancient metaphysical tradition. Focusing on Hegel’s interpretation of Aristotle’s concept of God as self-thinking nous, this study shows to some extent, in explaining the most important concept of his philosophy i.e. the Absolute and its synonyms, that he is indebted to Aristotle. Although with his own conception of this concept, he opens a modern way to reinterpret the concept of absolute. Accordingly, the identity of subject and object has overcome the Kantian duality between apperception and the world, and the rejection of nature’s actuality in its immediacy has preserved the Kantian criteria of the conceptual determination of the world.
Sareh Amiri; Amir Maziar
Abstract
In this paper, we aim to investigate the aesthetic dimensions of Marx’s theory through the lens of Ranciére’s conception of “the sensible”. To this aim, we begin with the generic idea of the production and the alienated senses in Marx’s early writings to see how his ...
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In this paper, we aim to investigate the aesthetic dimensions of Marx’s theory through the lens of Ranciére’s conception of “the sensible”. To this aim, we begin with the generic idea of the production and the alienated senses in Marx’s early writings to see how his idea is linked with the idea of “distribution of the sensible”. Then, in the light of the idea of “re-distribution of the sensible”, try to explain the political and emancipatory potential of the body in Marx’s mature critique of political economy in Capital and the Grundrisse. The paper shows how reading Marx’s theory of the senses through Ranciére’s can help in unveiling the aesthetic nature of the “mode of production”, specifically, in understanding “the mode of production” as a relation between the economic forces and the senses which, in turn, can turn into other forces. In this paper, the word “aesthetic” is used in the specific sense of sensuous perception.
philosophy
Zahra Namayandegi; Ali Fathtaheri
Abstract
In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not ...
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In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not achieved anything in the end except the surrender of plurality to unity. For Badiou, who considers only the mission of the contemporary philosopher to break away from the concept of unity in any way, concepts such as the spiritual communion of existence and the eternal return will only reach the equality of existence and unity, and even the difference in Deleuze ontology will ultimately be a function of the "same" and a single leader. In this article, we will try to enumerate some of Badiou's critiques on the relationship between Deleuze and the Stoic view, as well as apply the concept of eternal return and his view of Deleuze as a philosopher of the one thing and finally, defend difference and repetition as multiplicity based versions and show that the fundamental root of Badiou's critiques can be seen in his incoherent conception of unity and the deliberate confusion of the concepts of the spiritual commonality of existence and unity.
monireh taliehbakhsh; gholamhossein gholamhosseinzadeh; Alireza Nikouei; mehdi moinzadeh
Abstract
The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative ...
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The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The first approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and Traditionalism," which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.
Hassan Arab; Hosein Valeh
Abstract
In 1928, Wittgenstein took on a project for a short time which he himself called “phenomenological language”. Discovering some flaws in Tractatus as a whole (including the problem of color-incompatibility), he begin to think of a new symbolism and thereby to remedy the flaws. However, after ...
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In 1928, Wittgenstein took on a project for a short time which he himself called “phenomenological language”. Discovering some flaws in Tractatus as a whole (including the problem of color-incompatibility), he begin to think of a new symbolism and thereby to remedy the flaws. However, after a while he gave up the project and considered it impossible or at least unnecessary. In this article, we try to answer some important questions in this regard: what was the phenomenological language? Where did it come from? Why did he address it and give it up? And what did he introduce for substitution of the old project? The claim is that Wittgenstein used “phenomenological language” in two senses; first as the mere description of a phenomenon (vs. physical ordinary language) and second as the study of possibilities of meaningfulness. The origin of the first one goes back to views of theoretical physicists. One of the main reasons to launch this project was that Wittgenstein wanted to explain the color-incompatibility problem threatening the truth-functional logic of Tractatus. Wittgenstein was seeking a complementary notation and thought that the solution lied in the “logical investigation of phenomena themselves”. He made some preliminary suggestions (e.g. importing numbers in the form of propositions), but the more he went on, the more he saw the use of terms and concepts of ordinary language as inevitable. Finally, he discarded the project. Instead of “analyzing phenomenon”, he now spoke of “analyzing grammar”, whose goal was to separate what is essential from what is inessential in our language.
Mozhgan Mohammadi
Abstract
The position of emotions in Aristotle's thought is often identified with his theory of the weakness of the will, but the study of his works shows that emotions play a wider and more complex role in mental activities. For him, there is a deep and mutual relationship between emotions and other mental functions ...
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The position of emotions in Aristotle's thought is often identified with his theory of the weakness of the will, but the study of his works shows that emotions play a wider and more complex role in mental activities. For him, there is a deep and mutual relationship between emotions and other mental functions and activities. That is, both emotions affect the rational part functions of the soul and the rational part functions affect the emotions and their intensity and weakness. In this article, for explaining the claim of the reciprocal relationship between emotion and the rational part, after expressing what emotion is and how it works in the mind, on one hand, we will study the influence of emotion on the rational part of the soul and examine its role in the will, power of judgment, and sensory perception. In our view, contrary to popular belief, emotions are not just a dangerous threat to ethics and rationality, rather, they can play a serious role in strengthening rationality. On the other hand, to understand the effect of the rational part on emotions, we will examine the role of some mental activities in the production of pleasure, pain, and emotions such as friendship, compassion, and resistance to the motivational force of emotions. We will also explain that mental functions do not work the same in creating emotions, there is also a direct relationship between the intensity and weakness of mental functions and the intensity and weakness of emotions.
Pouria Golshenas; Yousef Nozohour
Abstract
In this paper, we attempt to answer this fundamental question that whether is any criterion of truth in Kant’s transcendental philosophy or not? Through analysis of “transcendental deduction”, and referring to Dieter Henrich's interpretation of the background of that term, and Robert ...
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In this paper, we attempt to answer this fundamental question that whether is any criterion of truth in Kant’s transcendental philosophy or not? Through analysis of “transcendental deduction”, and referring to Dieter Henrich's interpretation of the background of that term, and Robert Paul Wolff’s formation of that, we try to illustrate the significance of this part of the first critique for establishing a well-formed and compatible theory of truth in Kant’s philosophy. We claim since Kant believes that knowledge contains judgment and predication, in a word, a process of "synthesis", his theory of truth is a kind of “coherence theory of truth”, although Kant himself, in a famous passage of critique, says the definition of truth is correspondence and also we concede that his coherence theory is a peculiar one. Eventually, in favor of Robert Hanna's reading of Kant’s theory of meaning, we conclude that this theory involves a kind of scepticism, which we call “epistemological scepticism”.
philosophy
ALI ABDI
Abstract
The present article, in its analytical-comparative method, examines the problem of evil from the perspective of Kant's moral teleology and the faithful theology of Marilyn McCord Adams. In Kant's view, evil has no special status in nature, but it is merely one of the possible capacities of Nature, in ...
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The present article, in its analytical-comparative method, examines the problem of evil from the perspective of Kant's moral teleology and the faithful theology of Marilyn McCord Adams. In Kant's view, evil has no special status in nature, but it is merely one of the possible capacities of Nature, in the position of actualizing its powers. The human solution to prevent evil is an opportunity to emerge his intellectual and moral powers. It composes an absolute moral order that, contrary to his natural inclinations, transforms humans kinds into rational and creative beings and organizes human relationships. Kant's God is an idea that is assumed and sanctified as a supreme good over the world, following the call of moral conscience. However, nature in its moral and ultimate reading in Kant's third critique moves in the direction of human well-being. It can be considered an institution and foundation far from evil. On the other hand, M.M. Adams as a Christian thinker who has lived in the modern world, has attempted to take a different reading of the problem of evil. He interpreted it as a condition of man's likeness to God through the experience of divine suffering. An interpretation of evil and morality that is immoral in terms of basis and consequence, according to Kant'sreading of the nature of evil and morality
Mohammad Hosein Mohammad Ali Khalaj
Abstract
The paper is devoted to discussing the question of whether Heidegger is a realist or anti-realist. In the first section, I try to show that Anglo-American proponents of Heidegger are divided into three camps: the first camp characterizes him as a realist, the second describes his philosophy as idealism, ...
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The paper is devoted to discussing the question of whether Heidegger is a realist or anti-realist. In the first section, I try to show that Anglo-American proponents of Heidegger are divided into three camps: the first camp characterizes him as a realist, the second describes his philosophy as idealism, and the third camp inclines to say that Heidegger is neither realist nor idealist. Focusing on the robust realism pursued by Dreyfus and Spinoza in the second section, I discuss two arguments they present in favor of the robust version of Heidegger’s realism. The first argument, called the multiple world argument, is inspired by a Kantian insight, and the second argument is based on a phenomenological observation. In the third section, I examine critics’ objections to these arguments. I particularly discuss Wrathall, Malpas, and Rorty’s criticisms and show which of them is on the right track. I conclude that there are good reasons to doubt that Dreyfus and Spinoza’s robust realism would be a plausible philosophical account and an authentic interpretation of Heidegger.
