Research Paper
Ilham Abbasi
Abstract
As one of the most serious problems of epistemology, the problem of other minds is rooted in Descartes’ dualism. Since his times, several solutions to the problem have been suggested, but none of them can solve it. In contrary to classic philosophy and analytical philosophy, Heidegger believes ...
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As one of the most serious problems of epistemology, the problem of other minds is rooted in Descartes’ dualism. Since his times, several solutions to the problem have been suggested, but none of them can solve it. In contrary to classic philosophy and analytical philosophy, Heidegger believes that the origin of this problem and provided solutions to respond it, like many other epistemological problems, is the incorrect analysis on human and world and their mutual relations. Instead of addressing to the problem of other minds as an epistemological one, Heidegger refers to the ontological foundations that raise to such problems. By phenomenological study of human and world, Heidegger transfers the problem of other minds from epistemology to ontology. Based on his analysis, all humans are in a public world constituted by a context of life equipments and they encounter others by concerning this world in a pragmatic relation. Such encountering leaves no room for epistemological doubt about others.
Research Paper
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. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Research Paper
Mohammad Mohsen Haeri
Abstract
Recent years have seen a surge of attention to the problem of logical pluralism; most of which has been a reaction to Beall and Restall’s account of logical pluralism as the existence of more than one equally correct semantic relation of logical consequence. The underlying thesis is that the indeterminacy ...
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Recent years have seen a surge of attention to the problem of logical pluralism; most of which has been a reaction to Beall and Restall’s account of logical pluralism as the existence of more than one equally correct semantic relation of logical consequence. The underlying thesis is that the indeterminacy of the notion of validity goes beyond what the inductive-deductive distinction can precisify. The notion of deductive validity itself is indeterminate as well and this indeterminacy has its roots in the indeterminacy of the more fundamental notion of case. Cases are what make the premisses and the conclusion of an argument true; the most notable example being Tarskian models for classical logic. Deductive validity is the preservation of truth across all cases. This paper argues that unless this account of logical pluralism is supplemented with an argument in favor of the equal legitimacy of the purported cases it becomes merely a semi-controversial exposition of how different logics can be generated.
Research Paper
Mohammad Hasan Emami; amir nasri
Abstract
Berlean's approach to the aesthetics over the past two centuries is based on the traditional view of aesthetic appreciation. This attitude is based on: "Disinterestedness" and "Reflection". Disinterestedness releases human from everyday life and the possibility of his free presence next to the object ...
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Berlean's approach to the aesthetics over the past two centuries is based on the traditional view of aesthetic appreciation. This attitude is based on: "Disinterestedness" and "Reflection". Disinterestedness releases human from everyday life and the possibility of his free presence next to the object or its representation, which leads to attention to beauty.By revealing some of the ills of beauty art in traditional aesthetics, Berleant addresses the question, why does understanding art in traditional aesthetics become a model for appreciation of nature? objects in traditional aesthetics can be easily controlled, while objectifying the environment is much more difficult than art. To this end, another question arises, can it be concluded that we need a separate aesthetic science for nature?Berleant argues how many interests experienced in real life are set aside by the single source of disinterestedness. Because our experience in appreciation of nature goes beyond the boundaries of an object of reflected and refrains from limiting to specific boundaries. Berleant, arguing for the sublime to recognize the distinct aesthetics of nature, argues that the direction in which the aesthetics of nature leads us is to engagement with it. However, the need to overcome disinterestedness in engagement aesthetics remains questionable.This definition of aesthetic boundaries provides another opportunity for the consumer-oriented human being to experience nature, which is experiencing climate change affected by the dual subject-object world. The works of environmental art of Christo-Jean-Claude, as the utility of this possibility, further reveal the empathy with the aesthetics of engagement.
Research Paper
philosophy
Monireh Panjtani; Mehdi Mohammadzadeh; Shahriar Shokrpour,; Muhammad Asghari
Abstract
Which thinkers and with what interpretational purposes have put forward the concept of the imaginal in the reading of Iranian painting? What new possibilities have they opened up and what obstacles have they brought forth with the frequent reference to the imaginal in the interpretation of Iranian painting? ...
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Which thinkers and with what interpretational purposes have put forward the concept of the imaginal in the reading of Iranian painting? What new possibilities have they opened up and what obstacles have they brought forth with the frequent reference to the imaginal in the interpretation of Iranian painting? The research method is descriptive-analytical and critical mainly developed through description, comparison, finding untenable claims in other research sources, lack of examples of painting works, and unprovable and frequent propositions, as well as raising critical questions. In addition to showing the theoretical and methodological shortcomings of this field study, the research aims to emphasize some other possible readings. I will proceed to explore the ideas of Titus Burkhart and Seyed Hossein Nasr, as well as Dariush Shaygan and Majid Akhgar (phenomenological approach) to conclude as follows: Burkhardt and Nasr, by using the concept of the imaginal and suspended forms about Iranian painting, did not try to discover the world of this genre. They instead sought to exemplify their previous ideas about tradition, Islam, and art in general. Their references are often unsubstantiated. Concerning the phenomenological tendency, Shayegan and Akhgar’s phenomenological approach does not go beyond Corbin's and traditionalists' views. Akhgar's reference and use of the concept of the imaginal is mainly based on Shayegan's texts. The distinguishing feature of Akhgar's interpretations is juxtaposing survival/annihilation and timelessness/temporality in the world of imagination, the attribution of which to Iranian paintings cannot be rejected. However, he follows the line of Shayegan and Nasr, in general.
