Zahra Sarkarpour; Zahra Khazaei
Abstract
The theory of “knowledge by presence” has a special place in the Sadra system. “Knowledge by presence” is both a theory of knowledge in Sadra's philosophy and a theory for explaining self-knowledge. Reflecting on this important theory will immediately make us realize its complex ...
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The theory of “knowledge by presence” has a special place in the Sadra system. “Knowledge by presence” is both a theory of knowledge in Sadra's philosophy and a theory for explaining self-knowledge. Reflecting on this important theory will immediately make us realize its complex and mysterious nature. The present paper intends to provide an accurate and clear reading of this theory in a clearer language in the form of a comparative approach between this theory and one of the most important theories of self-knowledge in the analytic philosophy, namely the theory of “Knowledge by acquaintance”. At first glance, Russell's theory of “Knowledge by acquaintance” is one of the most similar to Sadra's theory. Such characteristics as the condition of presence, immediacy, and infallibility are examples of the similarity of these two theories. But the discussion of “unity of the knower and the known” in Sadra's theory is the point of separation between the two theories, and in fact, it is a place that will seriously challenge the claim of closeness between these theories. Finally, perhaps with some tolerance, Russell's theory is a primitive and incomplete picture of Sadra's theory. Furthermore, it should be noted that understanding these two theories in the context of the different philosophical systems of these two philosophers -namely Sadra's theory of Unity and originality of existence and Russel's theory of Knowledge by Acquaintance- makes it more difficult to claim the deep closeness between these two theories.
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.
