ahmad asgari; maedeh eslamloo
Abstract
Abstract Plato inquires falsity alongside knowledge and tries to explain the possibility of false belief. He thus suggests two explanations of false belief, one of which is on the basis of the dichotomy between knowing & not-knowing, and the other between being & not-being. Both ways, however, ...
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Abstract Plato inquires falsity alongside knowledge and tries to explain the possibility of false belief. He thus suggests two explanations of false belief, one of which is on the basis of the dichotomy between knowing & not-knowing, and the other between being & not-being. Both ways, however, entails puzzles. Plato applies three solutions to solve the puzzles all of which fail. He thus intends to establish that relying merely on particulars as the objects of knowledge entails the impossibility of the explanation of false belief. Plato’s investigation of false belief in Theaetetus is the concern of this paper. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Mohammad Anbarsooz; Yousef Nozohour
Abstract
Baruch Spinoza, the rationalist philosopher of the seventeenth century, devoted special attention to knowledge and epistemology. In his philosophy, knowledge has types and classes, the most valid of which is intuitive knowledge, and from this point of view, he focused on intuition, its objects, and its ...
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Baruch Spinoza, the rationalist philosopher of the seventeenth century, devoted special attention to knowledge and epistemology. In his philosophy, knowledge has types and classes, the most valid of which is intuitive knowledge, and from this point of view, he focused on intuition, its objects, and its features. This paper, studying the types of cognition in Spinoza’s thought, attempts to explain its meaning and the object. Furthermore, the article, based on two sorts of interpretations, shows that, in the development of Spinoza’s philosophy, the object of intuition changes. This variation is caused by passing Spinoza’s thought from the division of knowledge, based on the form in the TRE, to that division, based on content in Ethics and there are serious debates among interpreters about that. In both works, Spinoza’s intuition is inferential, immediate, and irregular. Although, in TRE, its object is attribute and mode, while in Ethics, it is only mode or the essence of a particular thing. Finally, we show that the realization of intuitive knowledge guarantees credible and efficient knowledge and leads to liberty and happiness as the main purpose of Spinoza's philosophy.
kaveh khoorabeh; Ahmad Ali Heydari
Abstract
The issue of cognition is one of the important issues that philosophers attempted to find out its process of identifying and interacting with the mind or subject of thought by facing the outside world. In this process, what precede cognition are the ontological problem of the existing reality and the ...
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The issue of cognition is one of the important issues that philosophers attempted to find out its process of identifying and interacting with the mind or subject of thought by facing the outside world. In this process, what precede cognition are the ontological problem of the existing reality and the interaction of the thinking subject with the outside world. Since philosophers have distanced between cognition and reality and considered minds as tools and media for the attainment of truth and reality, Hegel has been critical of these attitudes in order to redefine cognition as science. Therefore, he should be considered the pioneer of the phenomenological project in the field of philosophical thought. In his phenomenology, the question of the process of human cognition is simulated with the whole of philosophical thought throughout history. In this essay, the authors attempt to show how Hegel enables the transition from the stage of natural consciousness to the attainment of absolute cognition by rejecting Kant's existing reality into two areas of phenomenal and invariant.
Mohammad Jaberynasr; parvaneh Valavi; Masoud Safaei Moghadam; Alireza Haji Yakhchali
Abstract
The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to ...
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The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to Psychology, consistent with the general theoretical frameworks and large assumptions that have been accepted, have provided different and sometimes contradictory definitions. However, creativity is certainly a kind of understanding, a genuine understanding that transcends existing Knowledge. The fundamental axis of Gadamer's philosophical hermeneutics is what is understood. In this research, while analyzing Gadamer's view on understanding, he examines creativity as the most original type of understanding from Gadamer's point of view and as an example of his practical wisdom, and principles such as not being able to be trained, the ability to be specific, and measure additionality to creativity from the point of view of Godammer's philosophical hermeneutics as well as educational implications such as education goal, form of educational system, teaching method, curriculum, learning, evaluation, motivation and research method were extracted.
rohollah hadi; zahra mostafid; seyyed mohammadreza hoseini beheshti
Abstract
Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought ...
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Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought and lived experience in the domain of love and the kind of general understanding governing his formulation of romantic concepts, it seems necessary to burrow into the historic-philosophical foundation of this kind of attitude. In this path, the shadow of Platonic thought as the origin of virtue-centered evaluation in the realm of love comes to fore. In this comparative approach of philosophy and mysticism to the phenomenon of love, the roles of sensory, rational, and intuitive knowledges are determined by and through Plato's dialectical method, which has been addressed in nine different dialogues including Phaedrus, Symposium, Republic, and Theaetetus. Based on these discussions, one is encountered among Rumi's lyric poetry with layers of epistemological argumentations, particularly in the Divan of Shams, which overlaps with Plato's epistemological view of knowledge and love. This indicates the influence of Plato's ontological and virtue-centered attitude on Rumi.
Ahmad Asgari; maedeh eslamloo
Abstract
The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, ...
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The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, one based on the concepts of knowing and not-knowing, and the other based on the concepts of being and not-being, puts two puzzles to believe in error, and both of these are two puzzles to believe in error. Then, he presents three solutions to false belief. Each of these suggestions is carefully reviewed. But all the ways will remain in vain and the efforts are fruitless. Here, Plato seeks to show that the mere reliance on detail as what true knowledge belongs to it, leads to the impossibility of explaining false belief. In this paper, different aspects of the issue of error belief are analyzed to reach Plato's views in the Theaetetus treatise.
iman shafibeik
Abstract
The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s ...
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The early writings of Plato center based on a kind of knowledge which its object is moral virtues. According to the epistemology of these writings, theory is tied up with practice; since in its perspective, being aware of the moral virtue makes one moral and being ignorance of it causes immorality. Human’s will is subordinate to knowledge as well, so that when someone knows the goodness, she/he wants it; therefore, no one does wrong willingly. Furthermore, human’s prosperity depends on knowledge; for worldly enjoyments are good only if they are used in the right way, and it is knowledge that shows the right use of them. Even moral virtues without knowledge are not true ones. Thus, knowledge is the principal condition of attaining virtue and prosperity. In the above-mentioned writings, Socratic method of dialectic is examined, and it is concluded that this method hardly ends up in knowledge. However, the way of dialectic makes philosopher’s life and existence inseparable form her/his philosophy.
morteza erfani; basireh madadi zadeh; aliakbar nasiri
Volume 12, Issue 45 , April 2016, , Pages 79-92
Abstract
According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen ...
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According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen in anyway, knowing him, is accessible only through rational argument and frequently news. It includes the belief in accordance with reality and with the assurance, based on rational argument, repeated news and responder of opposition's questions. According to Allameh Tabataba’i, this meaning of knowledge is not rejected, but it isn’t the complete one of knowledge. The real and complete knowledge is an intuitive and direct knowledge such as consciousness toward own nature and states. May God grant the intuitive and presence knowledge to him with rational thinking and reflecting on the verses and traditions and cultivate practical reason and purification of the soul. Accordingly, Allameh, unlike Sheikh -e- Mufid, in the interpretation of verses from the Quran related to the vision and meeting the Lord, speaks of the kind of observing God which is a presence and self-evident knowledge. This kind of knowledge is confirmed by tradition of prophet's household (A.S) too.
iman shafibeik
Abstract
This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism ...
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This article is an attempt to explain the relation of language to knowledge according to Plato’s Cratylus. In this dialogue, Plato examines and then refuses the two views concerning the correctness of words: conventionalism (denoting that correctness of each word is by convention) and naturalism (denoting that each word reveals the nature of the thing named by it). Moreover, he offers a series of etymologies seemingly to show that we should not rely on analyzing the words in search of truth. Finally, he concludes that we should learn the truth independently of words. This negative conclusion, specially due to its brevity in comparison with the whole dialogue, gives rise to different interpretations in the light of Plato’s other works. The result of this research is that, according to Cratylus, any method connected to language falls short in providing pure knowledge.
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.
abd al hussein khosrowpanah
Volume 9, Issue 34 , July 2013, , Pages 81-102
Abstract
As a remarkable achievement of Islamic philosophy, the theory of religious knowledge has had its opponents and proponents since its conception. Seyyed Muhammad Naquib al-Attas is one of the proponents and theoreticians of Islamization of knowledge. He, first, adapted philosophy and worldview to the Quran, ...
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As a remarkable achievement of Islamic philosophy, the theory of religious knowledge has had its opponents and proponents since its conception. Seyyed Muhammad Naquib al-Attas is one of the proponents and theoreticians of Islamization of knowledge. He, first, adapted philosophy and worldview to the Quran, belief in the ranks of existence, and absolute dependence of existence on God. He went on to shed light on the unbreakable relation between human and the world, stating that human is the most important part of existence and an immortal being whose nature is best described in the Quran. Al-Attas, finally, defined the structure and goals of an effective educational system. For him, the true goal of education is to realize the truth of the Quran in human; therefore, the language and knowledge of the Quran should constitute the most important part of education. Moreover, al-Attas raised the issue of Westernization of knowledge to clarify the Islamization of knowledge. In his belief, Westernization of knowledge covers (a) Western culture and civilization (b) key elements of natural sciences and (c) humanities and applied sciences. On the other hand, Islamization of knowledge, according to al-Attas, requires (a) recognizing the key elements of Islamic knowledge (b) replacing Western key elements with Islamic ones (c) basing natural and applied sciences on Islamic foundations and (d) revising these sciences in accordance with Islamic elements.
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.
ali naghi bagher shahi
Abstract
Of all the Vedantic school, that of Shankara has the most importance and allocates the largest amount of literature in the form of commentaries and treaties to itself, so that it would not be inappropriate to call Shankara the most influential Indian philosopher. This article is an attempt to shed some ...
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Of all the Vedantic school, that of Shankara has the most importance and allocates the largest amount of literature in the form of commentaries and treaties to itself, so that it would not be inappropriate to call Shankara the most influential Indian philosopher. This article is an attempt to shed some light on knowledge and reality as viewed in Vedantic school of Shankara. Since Shankara is the main exponent of this school, Vedanta philosophy is associated with his name. Owing to his intensely loyalty to tradition and innovative nature of his works, he fascinated and inspired the contemporary Indian thinkers more than other Vedantins. Shankara's Vedanta is based on Advaita (non-dualism) philosophy, according to which ultimate reality is one (unqualified monism), though it appears in many individuals. His non-dualism is traceable to Buddhism, and the latter also is believed to have its origin in the Upanishads. Shankara developed his views about knowledge and reality through his commentaries on the Bdarayana’s Sutras (aphorism). He rejected all types of dualism and proposed a metaphysical, epistemological, and axiological non-dualism. It is said that he was under the influence of Buddhism, yet he was a severe critic of Buddhism as well.
mohammad hoseyn bayat
Abstract
The main aim of this paper is considering and criticizing knowledge, will and power of God and human from the viewpoint of philosophers and theologians. The paper has three sections: The first section is devoted to some preliminary definitions; in the second section, I explain and criticize views of ...
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The main aim of this paper is considering and criticizing knowledge, will and power of God and human from the viewpoint of philosophers and theologians. The paper has three sections: The first section is devoted to some preliminary definitions; in the second section, I explain and criticize views of some philosophers and theologians about knowledge, will and power of God and human; and in the third section, I conclude the preferred views about the mentioned topics.
mohammad ali abdillahi; fatemeh farahanian
Abstract
One of the most important and novel philosophical issues proposed by Wittgenstein in his late stage of thought and in his influential book Philosophical Investigations is the issue of private language. This issue is so important that one can say the epistemology of second half of twentieth century is ...
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One of the most important and novel philosophical issues proposed by Wittgenstein in his late stage of thought and in his influential book Philosophical Investigations is the issue of private language. This issue is so important that one can say the epistemology of second half of twentieth century is entirely under its influence. Wittgenstein believes that the only way to get rid of epistemological and semantic skepticism is the rejection of private language. Furthermore, the problem of other minds, which has been an insoluble problem due to acceptance of the theory of private language, becomes fundamentally dissolved by rejecting the private language. While other solutions to the problem of other minds such as the argument from analogy and behaviorism suffer from many problems
mehdi abbas zadeh
Abstract
This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's ...
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This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's book, al-Shifa, the present study provides evidence as to how Scotus was influenced by Ibn Sina’s viewpoints under such issues as perceptional faculties, process of perception, natural object of reason, kinds of knowledge, levels of certainty, etc. While Scotus and Ibn Sina had been both influenced by Aristotle and the peripatetic tradition, there are still observed differences between them. Logical reasons, therefore, urge us to conduct a comparative study concerning the viewpoints of the two thinkers. With the above in mind, we will take into consideration the different atmospheres and cultures in which they lived; living and thus thinking in a Christian environment for one, and in an Islamic atmosphere for the other.
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.
ali karbasi zadeh
Abstract
From the ancient time, Philosophy has been defined by philosophers in many different scopes. Nietzsche, who acknowledged himself as a "Philosopher", has offered a definition of philosophy too; however, his perception of philosophy is thoroughly different from the others, because he contemplated philosophy ...
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From the ancient time, Philosophy has been defined by philosophers in many different scopes. Nietzsche, who acknowledged himself as a "Philosopher", has offered a definition of philosophy too; however, his perception of philosophy is thoroughly different from the others, because he contemplated philosophy from a new perspective for the first time. Nietzsche criticized the fundamental presuppositions of metaphysical systems, and believed that the essence of philosophy is nihilistic in itself, and so its time has been come to an end. He declared that philosophy is an untimely and extraordinary expression, and claimed that his own works deserve to be called "philosophy"; hence, he named himself not a poet, scientist, or psychologist, but a "philosopher". Nietzsche divided the philosophers into two groups: the masters who create values, and the slaves who love and seek for knowledge and truth. He confessed that he belongs to the first group, and distinguished himself such as "the future philosopher" and his philosophy a heritage to the futurities.
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.
