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.
sima sadat nour bakhsh
Abstract
Analysis of the epistemological system of Shahab-o-din Sohrewardi (1155-1195 A.D.), the founder of the second field of philosophical thought in the history of Islamic philosophy, is of significant importance. His epistemology analyzes the logical contrast of Peripatetic philosophical system. Sohrewardi's ...
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Analysis of the epistemological system of Shahab-o-din Sohrewardi (1155-1195 A.D.), the founder of the second field of philosophical thought in the history of Islamic philosophy, is of significant importance. His epistemology analyzes the logical contrast of Peripatetic philosophical system. Sohrewardi's theory of science has two parts: in the first part, Sohrewardi criticizes traditional theories of science, specially those that deal with science through definition, sensual perception and primary or basic concepts that precede experience. First he criticizes the structure of Aristotelian "definition" so that this criticism is the first important attempt to indicate the contrast of Aristotelian structure, and it is the first step of formulating Illumination (or Oriental Theosophy). Sohrewardi shows the defects and constraints of "definition" in achieving certainty. According to him, the proposed theories of science, while leading us to an aspect of truth and are not absolutely unreliable, cannot direct us to certainty, nor express the possibility of the reality of science. Sohrewardi not only tries to invent a formal standard for "definition", different from that of the Peripatetic, but also proposes an aspect of "definition" that is the basic constituent of his Illumination theory on the rational structure of science. This fundamental difference states the entirely different perspectives of logical and epistemological principles in philosophy and sets the second part of Sohrewardi's theory, so that in Illumination, supremacy is with intuition and is on the basis of the theory of Observation-Illumination and is formulated according to the knowledge of presence.
simin esfandiari
Abstract
This article begins with a brief description of Descartes' cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who ...
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This article begins with a brief description of Descartes' cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who is doing the thinking. According to Descartes, man is like a machine, and excels other beings. This privileged feature, i. e. self, whose substance is thinking, has been studied from different aspects within the entire thinking of the modern age. Moreover, it is this famous Cartesian principle – I think, therefore I exist – that focuses "subjectivism" in its philosophical system; therefore, "subjectivism" is one of the basic and important issues of Western philosophy that in its evolutionary phases has been epistemologically studied by Descartes as well as Kant and Hegel in the modern age. Finally, "solipsism" as the extreme point of "subjectivism" is dealt with in this article. Of course, Descartes avoids his subjectivism finding a solipsist interpretation in an ideal sense.
