philosophy
Majid Sadeghi Hasan Abadi; Najmeh Labkhandagh
Abstract
Introduction Language is a seemingly simple but at the same time very complex phenomenon. Linguists have always tried to understand what language is and provide a definition of it. Among the sages, Mulla Sadra has an ontological view of speech and, relying on his system of jurisprudence, defines ...
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Introduction Language is a seemingly simple but at the same time very complex phenomenon. Linguists have always tried to understand what language is and provide a definition of it. Among the sages, Mulla Sadra has an ontological view of speech and, relying on his system of jurisprudence, defines language using the principles of the originality of existence, sequence of existence, and substantial motion. The purpose of this article is to provide a descriptive-analytical explanation of Mulla Sadra's view on language but from an angle that is in correspondence and similar to the universe. He introduces language in a system that corresponds perfectly to the universe and it means both with an ascending and descending course, beginning and end, grading and rank, fertility and dynamism, and in proportion and addition with the audience. Part of this correspondence is in the relationship between mind and object. He believes that language and existence are so intertwined that existence is nothing but words.Research Questions:Is language an existential truth or a contractual tool?What is the relationship between language and universe?What are the areas of similarity and correspondence between language and the universe? Literature Review Mohsen Pirhadi and Alilah Badashti, in the article “Criticism and review of verbal and emotional speech based on transcendental wisdom” compare the views of theologians and Mulla Sadra regarding the verbal or emotional nature of the speech, and its purpose is to investigate whether the divine word is verbal or emotional. However, the following article not only examines speech in divine and human dimensions, but its purpose is to study language in the system of existence.Maqsood Mahmoudi also examines the views of theologians and Mulla Sadra in the article “Explanation of the attribute of speech, the divine word and the descent of revelation based on the transcendental wisdom “similar to the previous article.Also, Seyyed Mohammad Hossein Mirdamadi and Seyyed Mehdi Emami Juma, in the article “Philosophical principles and principles of Kalam and Divine Book in the modern ontology of Mulla Sadra” deal with the issue of if we want to consider existence as the Word or Divine Book, what are the characteristics of existence we face. To explain this point of view, he points to thirteen rules for studying the Book of Being, which are necessary to know, such as the unlimitedness of the divine word, the unseenness of the divine word, etc. The purpose of this article is not only to know the divine word, but it considers the language regardless of whether it is divine or not, compared to the characteristics of the universe. Methodology The purpose of this article is to examine the similarities and correspondences between the world of existence and speech from Mulla Sadra's point of view, which is done with a comparative approach and descriptive-analytical method. This work has been done through library research and information gathering, and then comparing Mulla Sadra's views in the two areas of existence and speech. Conclusion Just as Mulla Sadra is the founder of a new ruling system regarding the world of existence, he also presents new and creative views on the nature of language, which are completely consistent with the world of existence and can only be understood by knowing his philosophical principles. He introduces words and speech in a structure that, firstly, has unity in connection with the composite mind and secondly, in similarity and correspondence with the universe, it starts from a specific beginning and leads to a specific destination, but this end itself becomes the beginning for Siri. An ascent that ends at the initial origin. This process of descent and ascent occurs in a two-way interaction between the speaker and the listener, and the role of both is important in this matter. Just as the world of existence is multilevel and this is a favor from the Holy Prophet to provide the way of knowledge for human beings, speech also corresponds to the world of existence, it is multilevel and every word leads us to a specific meaning with a specific level. Interaction with the audience makes sense. Existence is constantly giving birth and moving, and speech is a creative gift that invents new sentences and meanings at the foot of the generative existence. In the end, existence and speech are so similar that he considers the universe to be nothing but speech.
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”.
abolfazl sabramiz; morteza haj hosseini
Abstract
Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to ...
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Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to have the sufficient efficiency. On the other hand, the ideas of contemporary philosophers including Quine and Davidson essentially challenge the very idea of a match between subjectivity and objectivity, which is the prerequisite of the mental mode of existence. These philosophers believe that we have to use epistemology or semantics for addressing existential issues. We try to show that having accepted these criticisms, mental existence cannot fully play its previous role; however, by assuming the acceptance of the principle of mental existence and recognizing mental creatures, we can define a new role for this mode of existence. Here, we will question the relation between mind and mental creatures considering the understanding and construction of language expressions. Also, we will try to show that the response given to the question “how do we reach an understanding of sentences or lingual expressions?” based on prescriptive rules (grammar) is in odds with recognizing the characterization of mental creatures; accordingly, accepting the mental mode of existence will lead to the fact that language rules are descriptive and not prescriptive.
