Payam Aghasi; Azizolah Afshar Kermani
Abstract
The different definitions of rationalists and empiricists from man have different approaches to man. Hegel offers a dialectical view of whole and part together in a Kantian-Spinoza context by defining man as an embodiment subject, while also paying attention to his totality, while also showing the importance ...
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The different definitions of rationalists and empiricists from man have different approaches to man. Hegel offers a dialectical view of whole and part together in a Kantian-Spinoza context by defining man as an embodiment subject, while also paying attention to his totality, while also showing the importance of his particularity and individuality. Mulla Sadra, on the other hand, makes a significant contribution to the body in perception. The purpose of this study is to investigate the impact of the embodiment of the subject on the principle of conatus from the perspective of Mulla Sadra and Hegel. Just as the embodiment of the subject in Hegel's view leads to the conatus, the acceptance of the axis of the soul-body as the subject for Mulla Sadra also leads to the conatus, albeit with differences, which in turn, in addition to individual and social changes in the attitudes to the humanities and the importance of physical life and collective well-being, lead to a change in the attitude towards humanities.
Hamid Eskandari; Hassan Rahbar
Abstract
The Masnavi has been read as if Rumi believed either in determination or free will, or he hesitated between the two. Here we reveal a new interpretation that how he avoids both of these. His position is out of this game entirely. We have explained that he thinks of the disputation between two sides as ...
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The Masnavi has been read as if Rumi believed either in determination or free will, or he hesitated between the two. Here we reveal a new interpretation that how he avoids both of these. His position is out of this game entirely. We have explained that he thinks of the disputation between two sides as an endless one made by God to cover up a great mystery. As far as we could, we tried to explore the entire Masnavi and interpret all relevant verses in a consistent context, rather than decontextualizing and treating some parts in isolation from the overall flow of the text. Our Assumption, unlike other commentators, is that his perspective deeply (not superficially) differs from that of the philosophers and theologians. We have quoted the commentators wherever necessary and then shown why and how they made mistakes in understanding his words and thought that he believed in determinism or free will.
Arsalan Aghakhani; Seyed Mohammadreza Hoseini Beheshti; shamsolmolouk Mostafavi
Abstract
Immanuel Kant's aesthetics in Critique of Judgment has always been the subject of discussions and the discovery of many points about the anatomy of the faculty of Taste and its judgments. Because of contemporary aesthetic issues, the inquiry concerning the possibility of the reflective perception ...
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Immanuel Kant's aesthetics in Critique of Judgment has always been the subject of discussions and the discovery of many points about the anatomy of the faculty of Taste and its judgments. Because of contemporary aesthetic issues, the inquiry concerning the possibility of the reflective perception of dissatisfaction and following that the position of ugliness in Kant’s aesthetics has been considered by commentators. Ugliness and its judgments have different places in Kant's pre-critical philosophy in comparison with his ideas in the framework of the critical system. Before writing triple critiques, he has taken note of Ugliness in the format of sensorial perceptions and anthropological concepts as the object of merely empirical positive displeasure perception. But the query about Ugliness as a reflective judgment is impossible on his critical aesthetic horizon because the possibility of such a judgment would be contradictory with the systematic purposes and methodology of the third critique. In order to clarify the position of Ugliness in Kant's aesthetic horizon, while the present article examines his view on Ugliness in the pre-critical horizon, it explains the reasons for the absence of the Ugly as a reflective judgment in Kant's critical considerations and proves the impossibility of realizing the reflective judgment on Ugliness in transcendental philosophy.
Kayvan Ansari; malek Hosseini; Shahla Eslami
Abstract
Mental obsession‒mostly considered as an illness or as a neurosis‒ consists of repeated, compulsive, unstoppable thoughts causing severe anxiety, and often leads to obsessive actions like washing hands or body, checking, counting, doing some ritual, and so on. In psychology, these thoughts are supposed ...
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Mental obsession‒mostly considered as an illness or as a neurosis‒ consists of repeated, compulsive, unstoppable thoughts causing severe anxiety, and often leads to obsessive actions like washing hands or body, checking, counting, doing some ritual, and so on. In psychology, these thoughts are supposed to be absurd and completely irrational; so in cognitive therapy sessions, psychologists try to reveal their irrationality for patients. In a similar way, psychiatrists tend to block these thoughts’ way to the patient’s mind, by prescribing different drugs. Free from psychiatrical or psychological approaches, this article, taking a philosophical one, conducts an analysis of mental obsession, based on which, obsessive thinking makes one’s living abnormally interrupted and discontinuous, which means it is useless and inefficient; at the same time, it entails truth and perceives real details of things which can not be grasped by everyday consciousness. Therefore, obsessive thoughts are not unrealistic, though they are unpragmatic.
philosophy
Mehrdad Ahmadi; Mohamadreza Asadi
Abstract
Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his ...
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Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his will and expression of his will in the world. When Nietzsche answers the question of what is the being of beings with the will to power in fact he expresses the hidden source of all representational tradition which was unsaid to him. For Heidegger, the will to power brings subjectivity to its end. and end which culminated in our technological age of reducing humanity to be a representation of a greater will that Heidegger calls will to will. But the article approaches the problem just mentioned not as a distinguished phenomenon but treats it totally in the tradition of the west as emerged in the light of the essence of truth as dominant in Rome. Having this in mind, we argue that the technological age is the reversal of representational relation which delivers man over the darkest night of his destiny and consequently decentralizes him in favor of a bib picture of the world which is able to give a coherent narration from everything. It is this inhuman and also technological narration that extracts the subjective will of the representing subject.
philosophy
Sayyed Mahdi Biabanaki
Abstract
"Cognitive Science of Religion" is the emerging branch of cognitive science, which uses the findings of cognitive science to study religious beliefs and behaviors. Most scholars in this area believe that religious beliefs and behaviors are the byproducts of the cognitive architecture of our minds. Based ...
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"Cognitive Science of Religion" is the emerging branch of cognitive science, which uses the findings of cognitive science to study religious beliefs and behaviors. Most scholars in this area believe that religious beliefs and behaviors are the byproducts of the cognitive architecture of our minds. Based on this predominant approach, known as the "Standard Model", the human mind is not an integrated processing system, but has multiple proprietary tools for processing input information. These mental tools, in the process of evolution, have found biases that affect the input information and systematically guide them. For the Standard Model defenders, these mental tools and their cognitive bias play an essential role in shaping many of our beliefs, including religious beliefs. In this paper, from the perspective of the philosophy of science, we examine three main indicators for demonstrating the validity of this approach: the empirical evidence to defend it, its explanatory power and its theoretical structure, as well as its methodological presuppositions. In this paper, we show that the Standard Model is underdetermination in terms of empirical evidence, weak in terms of explanatory power, and challenged in terms of methodological presuppositions.
philosophy
Mehdi akhavan
Abstract
The type and program of Kant's monetary philosophy in ethics is prescient and pre-empirical (or metaphysical) principles of ethics. With this goal in the foundation of metaphysics, ethics, moral value, absolutely, only the decent will is the good field; An intention that is determined by the moral law, ...
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The type and program of Kant's monetary philosophy in ethics is prescient and pre-empirical (or metaphysical) principles of ethics. With this goal in the foundation of metaphysics, ethics, moral value, absolutely, only the decent will is the good field; An intention that is determined by the moral law, absolute, rational and simple, and the motive of action is duty and not something else, including a feeling of compassion and a desire to achieve the result and obedience to God's orders. Kant presents various formulas for the moral law (universal law, universal law of nature, humanity, self-reflection and kingdom of ends). In Post-Criticism II, Kant relates the completion of abstraction to integration problems. One of the problems that Kant deals with is speed, relationships, and sexual intercourse, which can only be fulfilled legally in the form of marriage. In addition, marriage is not based on friendship or love, but based on sexual intercourse and agreement between a man and a woman for the exchange of sexual organs. This image of marriage and sexual relations raises various issues in Kant's field of ethics; including that opposition to individuality in the interaction between people, how is it gathered in the fulfillment of sex and marriage? Does Kant's formula of humanity make an exception in this case or does it somehow justify marriage in the same formula? Prohibition of ownership of a person's body, how can it be collected by marriage, which is the transfer of this ownership? The commentators of Kant answer these questions with the points that I will discuss in this article. Kant, along with theorists of physical law in ethics (such as Thomas Aquinas), believes that sexual intercourse with a married person is obviously devoid of any virtue, unless it is done with the motive of reproduction. Kant's opposition to certain sexual relations and/or sexual movements (such as masturbation, sexual relations with animals and homosexuals) can be understood in this context. Finally, in this article, the place of love in Kant's ethics is discussed and the question is whether we have a duty to love others.
philosophy
Masoumeh Esmaeili
Abstract
Mulla Sadra has demonstrated "The Principality of Existence" as the basis of the Transcendent Philosophy based on solid arguments and by studying the scholars before him, he considered the peripatetics to believe in The Principality of Existence and the Ishraqi in the principality of Quiddity. Although ...
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Mulla Sadra has demonstrated "The Principality of Existence" as the basis of the Transcendent Philosophy based on solid arguments and by studying the scholars before him, he considered the peripatetics to believe in The Principality of Existence and the Ishraqi in the principality of Quiddity. Although the question of the principality of Existence or Quiddity has not been raised in this way by early scholars, by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research seeks to find the opinion of 'Ghias al-din Mansur Dashtaki' on this matter. By examining his texts and expressions in a descriptive-analitical method based on Sadra's philosophy; while providing convincing evidence, the belief in the 'The Principiality of Quiddity' can be deduced from Ghias al-din Mansur. The above evidence will be presented and the claim will be explained in this research. Ghias al-din considers the concept of 'Existence' as one of the validations of the secondary intelligible and redundant on quiddity, denying the realization of any individual and external instances for it.
hasan fathi
gholamreza zakyani
mehdi dehbashi
Seyyed Mohammadkazem Alavi
Volume 10, Issue 38 , July 2014, , Pages 7-28
Abstract
The level-based nature of faith is one of the important issues revolving faith and has a valued place in the Quran . This issue, which derives from Quran’s verses , has drawn attention to itself in Mulla Sadra’s (1571-1640 A.D) hermeneutics . Mulla Sadra proposes different divisions for faith ...
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The level-based nature of faith is one of the important issues revolving faith and has a valued place in the Quran . This issue, which derives from Quran’s verses , has drawn attention to itself in Mulla Sadra’s (1571-1640 A.D) hermeneutics . Mulla Sadra proposes different divisions for faith from different viewpoints . However , the present report aims to coherently and methodologically study this issue, and thus it undertakes a systematic analysis based on Mulla Sadra’s theory concerning the nature of faith. His theory about the nature of faith is a knowledge-oriented one and bestows originality in faith upon knowledge and science. Therefore, the analysis of the stages of faith require a knowledge-based analysis.
According to knowledge - based analysis, the first stage of faith, that is verbal faith, lacks the fundamental element of knowledge and the application of faith upon it is a virtual application, and only the meaning of faith in Islamic jurisprudence applies to it. The second stage , known as the imitative faith , is the faith of the masses which possesses some level of knowledge and is known as belief. It is an imitative belief which is contingent and subordinate. In case this belief turns into action, it possesses the truth of faith. The third stage is the demonstrative faith, that of the privileged, which brings along the faith of certitude, though its certitude equals the Certitude by Knowledge, the premier type of certitude. The fourth stage is the discovery faith which consists of two levels: Certitude by Sight and Certitude by Experience ; A faith which belongs to a select few of the believers.
mohhamad ali ardestani
Volume 9, Issue 36 , January 2014, , Pages 7-26
Abstract
A suitable criterion for proper knowledge, is the ‘correspondence of knowledge with reality’, and in relation to ‘reality’ is introduced the concept of ‘the Inherent Essence’. One of Allameh Tabataba’i’s fundamental philosophical initiatives, which is related ...
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A suitable criterion for proper knowledge, is the ‘correspondence of knowledge with reality’, and in relation to ‘reality’ is introduced the concept of ‘the Inherent Essence’. One of Allameh Tabataba’i’s fundamental philosophical initiatives, which is related to both the field of ontology and the field of epistemology, is a novel theory concerning ‘the Inherent Essence’. In a comprehensive commentary, by indicating the effect of the philosophical fundaments of the origin of existence in the concept of ‘the Inherent Essence’ from an ontological aspect and through taking into account the problems of correspondence of knowledge with ‘the Inherent Essence’ from an epistemological aspect, Allameh Tabataba’i has interpreted ‘the Inherent Essence’ as absolute fixity and realization form or absolute fixity or general fixity. Based on this interpretation, Inherent Essence fixity is the general proof which contains both the actual creature and the affairs which come into existence and find fixity due to the credibility and the rooted exigent development of the intellect. In other words, Inherent Essence fixity consists of actual fixity and exigent fixity. This interpretation is a novel approach toward the correct criterion for proper knowledge, i.e. it provides a correspondence between knowledge and ‘the Inherent Essence’, since, based on this interpretation, the criterion for the assessment of proper knowledge is its correspondence with absolute fixity form.
mohammad hadi tavakoli; seyyed sadr-adin taheri
Volume 9, Issue 34 , July 2013, , Pages 7-20
Abstract
After entering the Islamic philosophy, gradation underwent major changes to the point that gradation of existence became replaced with gradation of manifestation in transcendental theosophy as mystical epistemology gave no credit to gradation of existence.
Allameh Tabataba’i not only criticizes ...
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After entering the Islamic philosophy, gradation underwent major changes to the point that gradation of existence became replaced with gradation of manifestation in transcendental theosophy as mystical epistemology gave no credit to gradation of existence.
Allameh Tabataba’i not only criticizes gradation in existence but also suggests some methods for moving from gradation of ranks to gradation of manifestations.
fakhr al sadat alavi; muhammad ali ezhei
Volume 9, Issue 35 , October 2013, , Pages 7-18
Abstract
Throughout the history of thought, free will and determinism have sparked offheated and controversial philosophical debates. Changed in form due to time lapse and mankind’s developments, the long-helddebate still addresses the same questions. Opposing the traditional view that free will and determinism ...
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Throughout the history of thought, free will and determinism have sparked offheated and controversial philosophical debates. Changed in form due to time lapse and mankind’s developments, the long-helddebate still addresses the same questions. Opposing the traditional view that free will and determinism are in constant conflict, some philosophers have put forward the idea that they are compatible. Among them, one can refer to P. F. Strawson who is also known for formulating the idea of reactive attitudes. In his groundbreaking work,Freedom and Resentment, he seeks to focus on reactive attitudes of mankind in his daily life. Stemming from mankind’s nature and representing his need for respect and goodwill, these attitudes are inseparable from his interactions and form an adequate basis for holding others responsible. This paper seeks to shed some light on Strawson’s approach to free will and determinism.
mohammad mehdi hatami; mehdi dehbashi
Volume 10, Issue 40 , January 2015, , Pages 7-36
Abstract
Philosophical conclusions from Copenhagen interpretation of quantum mechanics including the rejection of realism, negation of causality and Lack of determination on nuclear or atomic events and etc, lead to a gap or twofoldness between classical and Quantum physics. In this article, we will show this ...
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Philosophical conclusions from Copenhagen interpretation of quantum mechanics including the rejection of realism, negation of causality and Lack of determination on nuclear or atomic events and etc, lead to a gap or twofoldness between classical and Quantum physics. In this article, we will show this gap and there is an attempt to offer responses to major claims of Copenhagen school based on Popper’s falsificationism, its tools and attributes. We also contend that the mentioned gap can be restored with an appropriate philosophical interpretation and Once again, we can return unity to the philosophy of physics.
khashayar boromand; hassan husseini
Volume 11, Issue 41 , April 2015, , Pages 7-28
Abstract
Abstract
The critical theory of technology is a title that Andrew Feinberg predicates to the results of his thoughts about technology. This title indicates explicitly that Feinberg is interested in critical thinking arising from the Frankfurt School. In the critical theory of technology, technology ...
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Abstract
The critical theory of technology is a title that Andrew Feinberg predicates to the results of his thoughts about technology. This title indicates explicitly that Feinberg is interested in critical thinking arising from the Frankfurt School. In the critical theory of technology, technology is considered neither evil nor accepted its development to its present form. On the one hand, Feinberg points to the risks of the dominant technology space and on the other hand, he believes that the technological development isn't dangerous completely. In the critical theory of technology, the technologies are analyzed in both functional and external realization. According to this analysis, undesirable consequences of modern technology will be obvious in its current form. Feinberg does not suffice to disply such undesirable consequences and he considers releasing from the dominant technology based on democratic values. In his view, the liberation strategy is trying to realize another form of modernity that is formed based on a wider range of values. In this article, firstly we will explain the main elements of critical theory of technology and then we will point to emancipatory aspect of Feinberg approach for going out of the dominant technology space and realizing of alternative modernity as his ideal. Finally, there are mentions about some of the problems with this approach and the relationship between the critical theory of technology and the share of national culture in technological design.
Davoud Mirzaei; Ali Salmany
Volume 11, Issue 42 , July 2015, , Pages 7-20
Abstract
The concept of Disinterestedness is one of the fundamental concepts in aesthetic experience which comes to mind in the name of Kant. Kant examined it at the first moment of his First Critique. Indeed, disinterested experience or in other words, Disinterestedness is a unique character of aesthetic experience ...
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The concept of Disinterestedness is one of the fundamental concepts in aesthetic experience which comes to mind in the name of Kant. Kant examined it at the first moment of his First Critique. Indeed, disinterested experience or in other words, Disinterestedness is a unique character of aesthetic experience that makes it distinct from other experiences. Reviewing the thoughts of philosophers before Kant, it can be seen that this concept was even raised before Kant, but it has received little attention, then. In this regard, the following article is based on verifying the issue that how exactly the concept of Disinterestedness is, and in what context it is discussed based on the thoughts of philosophers before Kant and what changes it have been undergone.
qassem pourhassan; sakineh abouali
Volume 11, Issue 43 , October 2015, , Pages 7-25
Abstract
Abstract
Evaluating and considering of immateriality and immortality by three philosophers naming Aristotle's (322-384 H.Q), Avicenna (370-428 H.Q), and Aviross (520-595 H.Q) constituted the core of this article.
Contradiction and ambiguities seen in some of Aristotle's ideas is considered as the origin ...
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Abstract
Evaluating and considering of immateriality and immortality by three philosophers naming Aristotle's (322-384 H.Q), Avicenna (370-428 H.Q), and Aviross (520-595 H.Q) constituted the core of this article.
Contradiction and ambiguities seen in some of Aristotle's ideas is considered as the origin of the differences of his exponents about this matter. Philosophers such as Alexander Aphrodisias and (2 and 3 BC), Aviross attributed materiality and mortality of individuals’ souls and also Avicenna attributed immateriality and immortality to Aristotle. Some definitions of Aristotle on soul based on immateriality and immortality as well as his emphasis on soul simplicity is an expression of accurate viewpoint of Avicenna, not related to Aviross. Avicenna relying on the lack of dividing the location of intelligible forms and also according to personal science of self-esteem proves personal souls immateriality and survival of them. But, Aviross was not able to prove the personal souls immateriality based on the unity of intellect course and the relation of potential intellect and active intellect and eventually, Then did not consider them as immaterial and one.
mohammad mehdi ardebili; alireza azadi
Volume 12, Issue 45 , April 2016, , Pages 7-24
Abstract
For understanding origin and grounds of Hegel’s Logic, in addition to Science of Logic as main source employed by interpretations, we need to analyze First Hegel’s logical Treatise in his Jena period. There is no interpretation of this treatise available in Farsi while the English ...
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For understanding origin and grounds of Hegel’s Logic, in addition to Science of Logic as main source employed by interpretations, we need to analyze First Hegel’s logical Treatise in his Jena period. There is no interpretation of this treatise available in Farsi while the English sources on the interpretation of the text are also scarce. The current paper will try to provide an account on process of the genesis of Hegel’s Jena Logic for the first time in Farsi. Thus, at first, it will consider the system as a whole briefly and then it will analyze three constituent parts of Jena’s Logic – ‘Simple Connection’, ‘Relation’, and ‘Proportion’, depending on English translation of the text (translated by Hegel Society of America). Finally, the study deals with a comprehensive outline of the remaining parts of the Hegel's System of Jena (such as Metaphysics, Philosophy of Nature and Philosophy of Spirit).
ali akbar ahmadi afar majani
Abstract
The central issue of this paper is the semantics of the modal propositions, with emphasis on the necessary and permanent propositions. First, the writer offers a short explanation of the modal propositions according to the traditional logic, then describes their temporal analysis, and finally, criticizes ...
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The central issue of this paper is the semantics of the modal propositions, with emphasis on the necessary and permanent propositions. First, the writer offers a short explanation of the modal propositions according to the traditional logic, then describes their temporal analysis, and finally, criticizes such an interpretation. However, the whole perspective of the paper is not merely negative, and the writer tries to reread and recognize the traditional views and comments on the semantics of the modal propositions.
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.
ghasem pour hasan
Abstract
In philosophy of religion, the most important issue in the eternity of soul deals with the study and analysis of arguments for and against the substantiality of soul, eternity, and immortality. A group of philosophers tried to formulate the reasons and evidence for eternity through the substantiality ...
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In philosophy of religion, the most important issue in the eternity of soul deals with the study and analysis of arguments for and against the substantiality of soul, eternity, and immortality. A group of philosophers tried to formulate the reasons and evidence for eternity through the substantiality of soul. Another group tried to reject the destructibility of soul by proving the abstractness of soul. While briefly introducing the basic concepts, this article attempts to focus on the theories that criticize the eternity of soul, as well as investigating the reasons against immortality; then these reasons are described, criticized and finally rejected. Hume, Russell, and Antony Felw are the three philosophers whose thoughts on "the reasons and evidence against the eternity of soul" have been studied, criticized, and rejected here. Hume provides three groups of reasons against the eternity of soul that are entirely welcomed and attended by Felw. Some of these arguments merely analyze and discuss the verification of the substance of soul, some of them reject the indestructibility and abstractness of the soul, and the third group criticize eternity and persistence. The author of this work has categorized the subject upon the typology of the reasons against eternity in three groups, and analyzes them from a critical perspective.
mohammad ilkhani
Abstract
In describing Aquinas’s thought, some Thomists call it the prime example of Christian and eternal philosophy. For some others, he is a perfect theologian and they insist on the perfect harmony of reason and faith in his works. This article shows that it is not possible to call Aquinas’s thought ...
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In describing Aquinas’s thought, some Thomists call it the prime example of Christian and eternal philosophy. For some others, he is a perfect theologian and they insist on the perfect harmony of reason and faith in his works. This article shows that it is not possible to call Aquinas’s thought a kind of philosophy, neither is the title of “Christian Philosophy” suitable for it. Despite the deep contrast between Pauline-Johannic Christianity and Peripatetic Philosophy, he tried to reconcile them. Furthermore, he tried to produce a peripatetic system of Christianity with a literal meaning based on Aristotelian philosophy aided by Avicenna and Averroes’s philosophical systems. However, in doing so, he encountered numerous insuperable problems because of the essential differences between Peripatetic Philosophy and Christian dogma. In his attempt, he diverged from the dominant current of mysticism. This made his adepts, especially the Franciscans, to criticise him, even though they also described Christianity using a philosophical system, i.e. Neoplatonism.
masoud seyf
Abstract
The main question of this article is whether it is possible in Kant's ethical theory that an ethical agent commits mistake in recognizing a right ethical judgment or not. In order to reply to this question, first the place of wrong ethical judgment in Kant's ethical theory is considered. Then, by referring ...
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The main question of this article is whether it is possible in Kant's ethical theory that an ethical agent commits mistake in recognizing a right ethical judgment or not. In order to reply to this question, first the place of wrong ethical judgment in Kant's ethical theory is considered. Then, by referring to the two main ethical principles in Kant's theory, i.e. universality and autonomy, it is tried to show that these principles are united in Kant’s view and this unity constitutes the basis of his theory and makes him not to accept the possibility of wrong ethical judgment in his ethical theory.
