zahra zavarian; bijan abdolkarimi
Abstract
Language has an important place in philosophical hermeneutics. The experience of human life is an area of being which is identifiable only through language. Language is a mediator through which understanding takes place. All understanding is interpretation, and all interpretation forms within the frame ...
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Language has an important place in philosophical hermeneutics. The experience of human life is an area of being which is identifiable only through language. Language is a mediator through which understanding takes place. All understanding is interpretation, and all interpretation forms within the frame of language. According to Gadamer, truth is disclosed to us on the event of understanding, and this disclosure relies more than anything else on a state of openness and dialogue. The relationship of language and being is reflectional. Language essentially has a reflective nature and makes possible for being to be disclosed through speech and conversation.
In Gadamer’s view, poetry and thought share a common ground. Poetry is an area within which thinking takes poetical form. The poet becomes able to hear the calling of existence through poetical empathy and liberation, and he thereby approaches the nature of existence.
A common element between the poet and the thinker, in addition to their empathy with existence, is their involvement in language. They disclose themselves in language, as though being only discloses itself through poetical thinking and thoughtful poetry.
Now the question is: How does the disclosure happen? How can the interpreter approach understanding of poetry? Is this understanding possible through method, or does Gadamer suggest another path to interpretation? The present paper aims to explore Gadamer’s views on the relationship of understanding and truth, that of language and existence, and of poetry and its interpretation.
mohamadreza tahmasebi
mohamadali abasian
Ali Akbar Ahmadi Aframjani; Hamze Hojjat Hatampouri
Abstract
Human is an end in itself; this is Kant’s second formulation of categorical imperative, which has proved to be the most practical one for him. What is meant by "end in itself" as opposed to being "merely as a means"? How can we apply this formula in practice? What is the relationship between this ...
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Human is an end in itself; this is Kant’s second formulation of categorical imperative, which has proved to be the most practical one for him. What is meant by "end in itself" as opposed to being "merely as a means"? How can we apply this formula in practice? What is the relationship between this formula, which appears to be teleological, and consequentialism and utilitarianism in ethics? These three basic questions form the focus of the present paper. However, our emphasis is on the third one. First, we will briefly explicate the second formula. Then, we will discuss the application of this formula as well as the negative and positive judgments drawn from it. Finally, we will refer to an interpretation by David Cummiskey who argues that a normative consequential moral system can be deduced from this formula. This interpretation will be meticulously examined.
Gholam abbas Jamali
Abstract
For Husserl, ontological frame of ideal sense is an indispensable foundation which describes phenomenon as objects of experience, being significance of language as well as objectivity of these constitution. Opposing, for Wittgenstein, meaning is noting expect logical form of sentence that is analyzed ...
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For Husserl, ontological frame of ideal sense is an indispensable foundation which describes phenomenon as objects of experience, being significance of language as well as objectivity of these constitution. Opposing, for Wittgenstein, meaning is noting expect logical form of sentence that is analyzed through relation between structure of sentence and its picture and the relation between the both with state of affairs. Therefore thought and thinking are provided in terms of language as we illustrate by this paper. Husserl’s concept of ideal sense is settled into “Feregean” interpretation of Husserl’s theory by “California” phenomenology. This interpretation is failed through effective writings of analytic philosophers, especially Wittgenstein, as we illustrate it comprehensively. These written works specify that internal menology is incommunicable, thereby they make invalidity Husserl’s concept of the sense and the objectivity of acts of sense. The current study ties Wittgenstein’s theory of expectation with his concepts of role-following and per- determinate instructions, as a new theory. Also, the study analyzes how bearer propositions of expectation are constituted based on per- determinate instructions in relation to indicative propositions, as another new.
philosophy
Mohammad Taghi Iman; Ali Bandarrigizadeh
Abstract
The ideas that have been fixed in a human’s mind, and the abstract realm of his life, in addition to its concrete realm is under their extensive and deep affections, are ideas whose spectrality is manifested in Stirner’s formulation of the human world. Despite encompassing thesecharacteristics, ...
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The ideas that have been fixed in a human’s mind, and the abstract realm of his life, in addition to its concrete realm is under their extensive and deep affections, are ideas whose spectrality is manifested in Stirner’s formulation of the human world. Despite encompassing thesecharacteristics, which are the characteristics of the essential, the specters of ideas are open to presenting an inessential project. Such this project, which is based on disclosing a conceptual binary in Deleuze’s philosophical system, discloses a philosophical reading which manifests the spectrality of idea as a basis for the essentiality of a certain sphere that “human” conceptual signifier constructs. This Stirnerean reading reveals that such a sphere is the non-pluralistic embodiment of its constituent elements.
ali asghar mosleh
Volume 9, Issue 36 , January 2014, , Pages 27-46
Abstract
Allameh Tabataba’i’s ‘contingent perception’ comes to thought in the subject of epistemology, though contingent perception should not be limited to this field. It appears that Allameh Tabataba’i has proposed this discussion with a novel perception of humankind and the world ...
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Allameh Tabataba’i’s ‘contingent perception’ comes to thought in the subject of epistemology, though contingent perception should not be limited to this field. It appears that Allameh Tabataba’i has proposed this discussion with a novel perception of humankind and the world and by his presence in the mindset of the modern world. To discover such a perception, one must pay attention to the ‘realm’ of Contingents instead of focusing the mind on contingent perceptions. If we study the sixth article in the book The Principles of Philosophy and the Method of Realism with a consideration toward the thought pattern in the West that has led to philosophical reflections about ‘culture’, the correctness of this understanding is revealed. If we consider the emersion context for the mindset of intellectuals such as Rousseau, Vico and Herder about civilization and culture and follow the approach of these scholars to the field of culture, we can then understand the approach of Allameh Tabataba’i to questions which have been addressed by contingent perceptions. If we read the contingent perceptions theory with this method, and pay attention to the similarities in perceptions and different historical contexts, an opportunity for beginning a new dialogue about ‘culture and its elements’ between Islamic school of thought and those which have generated from European culture. The understanding of this article is that the subject of Contingents, considering its instruments and results, can be proposed as a substitute theory alongside other philosophical theories regarding culture. In other words, Allameh’s theory of Contingents can act as basis for answering questions about in the field of ‘the philosophy of culture’.
mohamadbaqer ghomi; mohamadreza rikhtegaran
Volume 10, Issue 39 , October 2014, , Pages 27-44
Abstract
Abstract
When Nietzsche creates a contrast between Heraclitus’s philosophy and philosophical tradition, interprets it based on game and admires it, one must wait for this concept to perform a role in Nietzsche’s own philosophy. After this introduction, we will refer to some of Nietzsche’s ...
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Abstract
When Nietzsche creates a contrast between Heraclitus’s philosophy and philosophical tradition, interprets it based on game and admires it, one must wait for this concept to perform a role in Nietzsche’s own philosophy. After this introduction, we will refer to some of Nietzsche’s thoughts based on which he puts himself in front of the metaphysical tradition, and we will show how these thoughts related to game. Becoming and the necessity of being appropriate, game-oriented view to the world, thought as game, opposing the metaphysical view based on dice games, and a view based on the immaculacy of game in a morality beyond good and evil are all evidences of Nietzsche’s use of this concept to oppose metaphysics. We are also witness to the presence of game in fundamental thoughts such as Will of Power and Eternal Return of the Same. From another viewpoint, the issue of interpreting and understanding Nietzsche's philosophy is still an unraveled mystery. Heidegger's metaphysical interpretation of Nietzsche has overlooked his concept of game in thought, and Jasperes also deems impossible any final interpretation of Nietzsche. But it is Derrida who interprets Nietzsche under the concept of Game of Symbols. In the end, we aim to show how understanding the concept of game in Nietzsche's philosophy can shed light on understanding the gist of his thought.
ali karbasi zadeh; faatemh soleymani dehnavi
Abstract
There are various and sometimes contradictory ideas about Rousseau's thoughts. Some classify him in the group of enlightenment thinkers and some acknowledge him as an anti-enlightenment philosopher. There is no doubt that Rousseau's thought was affected by some elements of enlightenment, however, he ...
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There are various and sometimes contradictory ideas about Rousseau's thoughts. Some classify him in the group of enlightenment thinkers and some acknowledge him as an anti-enlightenment philosopher. There is no doubt that Rousseau's thought was affected by some elements of enlightenment, however, he criticized most of its characteristics as well, and challenged rationalism in the age of mastery of reason. The significance of humanity and the freedom of human beings is one of the central concepts in Rousseau's thought, but he considered reason and rationality as a tool for decreasing the very freedom. In Rousseau's view the culture of modernity not only has been constituted due to absence of morality, but also the development of science and art has not improved human's life at all. He believed that only the natural state of human's essence can release him. This paper will explain the enlightenment principles in Rousseau's thought, and compare the affinities and dissimilarities of his beliefs with the other thinkers of the age of enlightenment.
lotfollah nabavi; mojtaba amir khanluo
Abstract
Actualism is an ontological thesis according to which the domain of existent objects and the domain of actual ones are the same. According to this thesis, we do not need to commit to any non-actual objects for solving any philosophical problems. The approach of Bernard Linsky, Edward N. Zalta and Michael ...
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Actualism is an ontological thesis according to which the domain of existent objects and the domain of actual ones are the same. According to this thesis, we do not need to commit to any non-actual objects for solving any philosophical problems. The approach of Bernard Linsky, Edward N. Zalta and Michael Nelson is one of the current approaches to the actualism which is known as “New Actualism”. They offer a new presupposition about existent objects according to which a concrete object is in fact contingently concrete object and a non-concrete object, if not be (unlike the number 11) an abstract one is (like the Masaya’s child) contingently non-concrete object. So, by supposing contingently non-concrete objects, they can present a model with fixed domain and not-world-restricted quantifiers which can validate formulas like Barcan Formula, Conversion of Barcan Formula, Necessary Existence and Iterated Modality and offer a suitable explanation for intuitions which support the formula of Possibility of Aliens. However, some critics like Karen Bennett believe that in this approach, some non-actual entities have enumerated as actual objects and consequently New Actualism is a kind of Proxy Actualism. In this article, by adopting an opponent position to Karen Bennett’s one, we try to describe New Actualism and some criticisms about it and to show that New Actualism is not a kind of Proxy Actualism.
litfolah nobavi
Seyed Ali Kalantari
Abstract
It seems obvious that the mere acknowledgment of a norm cannot explain the agent’s undertaking what the norm prescribes; Steglich-Petersen makes the point as there is no strong relation between normative judgments and motivation from such judgments. To explain why someone does what a norm prescribes, ...
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It seems obvious that the mere acknowledgment of a norm cannot explain the agent’s undertaking what the norm prescribes; Steglich-Petersen makes the point as there is no strong relation between normative judgments and motivation from such judgments. To explain why someone does what a norm prescribes, according to Steglich-Petersen, we need to know not only that they acknowledge the norm, but that they are motivated to follow it. I will argue that this apparent truism is false in the case of constitutive norms. In a constitutive norm, the action specified in the correctness condition is constitutive of what is governed by the norm. I will focus on the constitutive norm of belief to argue that the mere acknowledgment of the norm suffices to explain the transparency of belief. That is to say, I explain why a subject who deliberates whether to believe that p thereby, in virtue of acknowledgment of the belief norm, deliberates whether p.
Mojgan Ahmadi
Abstract
What do we mean when we talk about cogito sum? What do these words refer to in their use? How did they appear for the first time? How have they progressed and at the same time the progress of which concepts they are? This paper aims to research cogito sum’s form and concept. Therefore, it asks ...
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What do we mean when we talk about cogito sum? What do these words refer to in their use? How did they appear for the first time? How have they progressed and at the same time the progress of which concepts they are? This paper aims to research cogito sum’s form and concept. Therefore, it asks about the formal and conceptual structure of cogito sum in order to move towards the questionable aspect of the cogito sum question, ie “Being”. Hence this paper is a step towards providing the possibility of dialogue with this philosophical concept, that is, the possibility of answering it on the way of necessity aspect of philosophical questioning. The aim is to find a set of contributions to this philosophical concept, through the texts that significate the questioning aspect of Cogito sum. Based on tradition, the subject is gathered by Martin Heidegger. Thus, it makes this step possible with respect to a part of Heidegger's encounter with this question.
maryam khoshnevisan; Seyed Sadruddin Taheri; Babak Abbasi
Abstract
In this article, after the precise statement of the topic and purpose of occurrence and progress, Ibn Sina's, Fakhr Razi's, and Sadr al-Mutalahin Shirazi's views on the occurrence or time step of the natural world have been presented and critically analyzed. According to the historical order, Ibn Sina's ...
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In this article, after the precise statement of the topic and purpose of occurrence and progress, Ibn Sina's, Fakhr Razi's, and Sadr al-Mutalahin Shirazi's views on the occurrence or time step of the natural world have been presented and critically analyzed. According to the historical order, Ibn Sina's opinion based on the antiquity of nature, and a reason for it, based on the natural-philosophical rule, "every event is preceded by matter and duration" is established. Then, the criticisms of Ghazali and Fakhr Razi, which are similar to each other, and Khwaja Tusi's response to Fakhr Razi's criticism are presented, and, in the continuation, the opinion of Mullasadra, which agrees with Ibn Sina, is narrated. In the following, a reference was made to Mulla Sadra's special opinion about the temporal occurrence of nature based on intrinsic movement, and it was pointed out that this opinion can be summed up with any occurrence or step of nature. Then, two side problems related to the discussion: the infinite sequence of equipment and the specific problem of entities, have been raised and resolved. The summary and conclusion of the article are also given at the end and, in the conclusion, the theologian's opinion regarding the temporal occurrence of nature is ambiguous and inefficient, and the opinion of philosophers is preferred over nature's step.
Hamed Naji Isfahani
Volume 10, Issue 38 , July 2014, , Pages 29-42
Abstract
Aiming to prepare the teaching of Seddiqin Demonstration and gazing upon that whose existence is imperative from the viewpoint of mere existence, primarily founded by Ibn Sina, (Shirazi, 1999), prominent figures have spent time on this affair and have come up with different readings. As a renowned scholar ...
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Aiming to prepare the teaching of Seddiqin Demonstration and gazing upon that whose existence is imperative from the viewpoint of mere existence, primarily founded by Ibn Sina, (Shirazi, 1999), prominent figures have spent time on this affair and have come up with different readings. As a renowned scholar in the Islamic world, Sadr el-din Mohammad Shirazi, by referring to the basis of the originality of existence and imitation of existence, reached a new reading of this demonstration. His reading, based on the skeptic unity of existence, expanded from the field of skeptic existence to that of personal existence and novel readings of it were later produced. Mohammadreza Ghomsheyi, the mystic philosopher, is among the scholars who have reached new readings thanks to the mystic fundamentals of Ibn Arabi and his exponents. The present paper is an attempt to provide a precise philosophical representation of this reading, and afterwards, the study aims to point out the aspects of its prejudice in the skeptic system of Mulla Sadra’s philosophy.
hussein rostami jalilian; mohamad reza assadi
Volume 11, Issue 41 , April 2015, , Pages 29-48
Abstract
Abstract
This paper pursues Heidegger’s interpretation about the relation between Spirit and time (Being) in Hegel’s Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on the relationship between time and Spirit; Heidegger’s interpretation of the Phenomenology ...
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Abstract
This paper pursues Heidegger’s interpretation about the relation between Spirit and time (Being) in Hegel’s Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on the relationship between time and Spirit; Heidegger’s interpretation of the Phenomenology as exemplifying the Cartesian-Fichtean metaphysics of the subject; and its role in articulating the modern metaphysics of ‘subjectivity’ were examined. The purpose of this dialogue is the evaluation of problems like meaning of being, the relation between time and spirit, the problematic of finitude of being and infinitude of Spirit in philosophical confrontation between Hegel and Heidegger. Finally it is concluded that in Heidegger's view, time and temporality constitutes the nature of Spirit in Hegel's philosophy, and Hegel's Spirit is “…the absolute self-presentation of reason (ratio-logos) that it manifests itself as parousia of the Absolute. With this Heidegger’s interpretation of Hegel's concept of experience as subjectivity of subject, in his view, Hegel's philosophy inevitably leads to modern metaphysics of subjectivity which achieves its culmination in the modern technology. I argue that the Critique of some commentators to Heidegger is that he forgets those aspects of Hegel’s philosophy in his confrontation with Hegel like thinking of intersubjectivity, the historicity of the experience of spirit, the role of the problem of negativity in dialectical movement and his critique of modernity.
mohammad ali hijjati; morteza mozgi nejhad
Abstract
Intelligent systems are designed on the model of the operation of mind; but they come across, at least, the following problems: (a) Can IS solve every problem? (b) Is there any correspondence between the above problem and the undecidability of the first order predicate logic? Before finding proper answers, ...
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Intelligent systems are designed on the model of the operation of mind; but they come across, at least, the following problems: (a) Can IS solve every problem? (b) Is there any correspondence between the above problem and the undecidability of the first order predicate logic? Before finding proper answers, we should know the characteristics of an intelligent system and how it solves a problem and what do we mean by its decidability. In this article we have dealt with the above issues and will show that an intelligent system is a kind of algorithmic system and since we can find a problem (halting problem) which is unalgorithmic, that system cannot solve it; this means that an intelligent system cannot solve all the problems and hence is undecidable. This undecidability, in turn, shows that the logic (i.e. first order predicate logic) which governs the system is also undecidable.
bijhan abdolkarimi
Abstract
In this paper it is tried to criticize Jalal Al-ahmad's conceptions of the notions of the West and Westernizaton, his understanding of the social and historical origins of Westernization, and his understanding of the tradition and the necessity of returning to it, the issue that have had a very fundamental ...
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In this paper it is tried to criticize Jalal Al-ahmad's conceptions of the notions of the West and Westernizaton, his understanding of the social and historical origins of Westernization, and his understanding of the tradition and the necessity of returning to it, the issue that have had a very fundamental role in the formation of the paradigm of Iranians' social thought in contemporary history. It is worthy to note that Al-ahmad's social thought has domination in recent Iranaian social sphere after elapsing about a half of century from publishing his book Westernization. Al-ahmad's veiws are criticized in the light of Iranian contemporary thinker, Ahmad Fardid's profound insigts.
mohammad fanai ahkevari; ali karimian seyghalani
Abstract
The most important question ever posed in the realm of Art Studies investigates the relationship between aesthetic principles and artistic discourse. Taking note of the fact that schools base their definition of aesthetic principles on their intellectual frameworks, the authors of the present paper seek ...
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The most important question ever posed in the realm of Art Studies investigates the relationship between aesthetic principles and artistic discourse. Taking note of the fact that schools base their definition of aesthetic principles on their intellectual frameworks, the authors of the present paper seek to extract and organize the aesthetic principles which are based on the Islamic Mysticism. This paper addresses mystical aesthetic-epistemological principles since the existence and appreciation of beauty constitute the main foundations of aesthetics. Although this paper is not intended to compare the aesthetic principles of the Islamic Mysticism and contemporary art, it sheds light on the fact that the Islamic Mysticism owns some fundamental principles in aesthetics which could attract the attention of the researchers working in the Philosophy of Beauty and contemporary art.
reza akbarian; amili noigeliz
Abstract
Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul ...
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Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul enables us to seize some of these similarities, especially concerning the aim of man's terrestrial life in light of eschatology. In both cases, terrestrial life enables man to grow progressively his own "body of resurrection" which will remain in the outer world after the death of his material body. However, on the basis of his conception of the principiality and unity of existence as well as its modulated nature, Mulla Sadra presents a conception of the relation of body and soul characterized by a deep unity, and introduces the central notion of creative imagination, whereas Boehme conceives their relation through a frame of his ontology marked by a perpetual opposition of contraries. Nevertheless, both thoughts grant a great importance to body since, although it is the place of perpetual temptation and may induce man’s fall, it is also, and above all, a "temple" in which a celestial body is progressively constituted. This "body of resurrection" will remain after the death of the corporal body, taking the shape of the person's thought and acts during his terrestrial life. Therefore, this vision led both philosophers to account for the personal dimension of resurrection, and the centrality of the individual.
Ali Akbar Ahmadi Aframjani; Ahmad Rahmanian
Abstract
This paper examines Nelson Goodman’s position on the ontological problem of value of art, in other words, the question of ‘what kind is the relation between valuable feature(s) of artworks to them, in Goodman’s aesthetic cognitivism. In the first place, by examining several issues ...
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This paper examines Nelson Goodman’s position on the ontological problem of value of art, in other words, the question of ‘what kind is the relation between valuable feature(s) of artworks to them, in Goodman’s aesthetic cognitivism. In the first place, by examining several issues about (1) the types of the relations between valuable feature of an object to it, (2) the types of the relations between valuable feature of a work to it, and (3) Goodman’s position on the normative problem of value of art, provides the rudiments to solve the above question. In the next place, it suggests that although Goodman is a cognitivist, in the normative issue of value of art, and cognitivism is an anti-essentialism position, it is not that his anti-essentialism is entirely consistent with cognitivists’ anti-essentialism. Goodman and cognitivists are partners in the beliefs that cognitive value attributed to art is (1) plural and (2) is not unique to art. But, do not share the biliefs that (3) the value is common in all works of art and (4) the relation between the value to artworks is intrinsic. However, he does not violate anti-essentialism, although 3 and 4 makes him close to essentialism, Because Goodman’s common cognitive value is not unique to works of art.
Mohammad Mahdi Fallah; mahdi akhavan
Abstract
One of the main issues in explaining the phenomenon of diversity of religions in the world is the issue of religions ranking; i.e. the question of whether religions are essentially comparable or not! And if it is comparable, what is the criterion and criterion of this comparison? It seems that the border ...
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One of the main issues in explaining the phenomenon of diversity of religions in the world is the issue of religions ranking; i.e. the question of whether religions are essentially comparable or not! And if it is comparable, what is the criterion and criterion of this comparison? It seems that the border between two different positions in explaining the phenomenon of religious plurality, namely relativism and religious pluralism, comes from the accuracy of the issue of religions ranking. In this article, we will speak of two main representatives of these two trends by proposing and examining this problem and among the religious relativists we refer to Ernest Troeltsch and to John Hick from religious pluralism. This article seeks to put these two theories together and remind them of their similarities and reveal their fundamental differences. Briefly, it can be noted that the major similarity between Troeltsch and Hick is to rely on cultural categories in the consistency of religious awareness, while the fundamental difference between them is the observation of objectivity or subjectivity in their grading criteria. In the end, Hick claims that although religions are comparable in principle, but practically the result of this comparing is the equivalence of religion’s Truth-claims, while Troeltsch says it's basically impossible to compare religions, اowever, in his original statements, he clearly states that in practice, Christianity is superior to other religions. Of course, in his later remarks, he reviews this result and claims that religions are only relative in absolute terms and he claims absolute religions are relative only.
hamedeh rastaei jahromi; Aliasghar Mosleh
Abstract
Although the matter of the “Other” have not been considered by Muslim scholars as an independent issue, there is capacity to discuss the matter in all schools of thought in the Islamic world, especially that of mysticism. For this reason, one can examine the “other” in the works ...
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Although the matter of the “Other” have not been considered by Muslim scholars as an independent issue, there is capacity to discuss the matter in all schools of thought in the Islamic world, especially that of mysticism. For this reason, one can examine the “other” in the works of Ibn Arabi as a representative Islamic mysticism and search his intellectual foundations. The fundamentals such as the symbolism of divine names, the widespread adoption of the field of salvation, and the inaccessibility of the whole truth can clarify the position of this well-known mystic against the “other”. One of the most important foundations of Ibn Arabi’s ontology in his approach to the “other” is the symbolism of divine names and considering the “other” as one of the divine names. Avoiding monopoly on truth and knowing the “other” from bliss and salvation is also a positive view towards the “other”. Ibn Arabi’s emphasis on the lack of clarity of the truth and it not being exclusive to a particular group or sect will lead to search for truth in the religion of the “other”.
Reza Akbarian; Mohammad Saeedimehr; Alireza Sadeghi
Abstract
Allameh Tabatabai has repeatedly mentioned Etebar matters and wishful thinking and has put them in front of real things. Etebar matters are irregular ideas that are dependent on human will, but after their will, nothing is added to the outside world. Allameh Tabatabai believes that idealism - denial ...
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Allameh Tabatabai has repeatedly mentioned Etebar matters and wishful thinking and has put them in front of real things. Etebar matters are irregular ideas that are dependent on human will, but after their will, nothing is added to the outside world. Allameh Tabatabai believes that idealism - denial of certain perceptions according to reality - entails the arbitrary of all ideas and consequently, the irregularity and chaos of all human behaviors. This article, by rejecting the mismatch between an idea's intentionality and its non-dependence on man, has shown that the division of things into real affairs and Etebar affairs is not based on belief in realism and certain perception according to the reality and maybe idealists based on Allameh Tabatabai's foundations. We proved that even In Allameh Tabatabai's Interpretation of Idealism we can be logically idealists and at the same time divide things into Etebar affairs and real affairs.
Hamidreza Bayat; Hasan Abasi Hosain Abadi; alireza parsa
Abstract
Comparing philosophies is an effort to find ways of interaction and synergy between these schools. It seems that finding the commonalities and differences between these structures and the appropriate method of achieving this are important. The method can be considered at two levels: macro and definite ...
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Comparing philosophies is an effort to find ways of interaction and synergy between these schools. It seems that finding the commonalities and differences between these structures and the appropriate method of achieving this are important. The method can be considered at two levels: macro and definite levels. The problem here is that if for this adaptation we choose the phenomenological method with carbon as a macro method, and to give objectivity to this macro method, the adapted structures in the context of the "Axiomatic method" in the contemporary time using the theory of the "model" has become more formal, we implement, then the most fundamental similarities and differences that are emphasized in the phenomenological method, in which components of the structures of the thematic principle in question are determined. How is the relationship between these two categories of components explained to each other, so that in the light of this explanation, the other points of commonality and differences of the matching devices are clearly and systematically identified? Therefore by using the context of the Axiomatic method and the capacity to formalize model theory in a limited circle in Islamic philosophy, an attempt was made to show that "undefined concepts" the most fundamental similarities and their "interpretations" or the emergence of differences in these interpretations are also the main factor of differentiation and creation of different devices, and the ratio of the two to each other is the "absolute" relation to the "constraint".
