gholamreza zakyani
musa malayeri
fatemeh sadegh zadeh ghamsari
Abstract
Among the perceptual faculties of soul, common sense has a special place. Without giving a clear picture of it, Aristotle attributes functions such as perception of common sense impressions and sense impressions by accident and recognition of aspects of distinction between objects and comprehension of ...
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Among the perceptual faculties of soul, common sense has a special place. Without giving a clear picture of it, Aristotle attributes functions such as perception of common sense impressions and sense impressions by accident and recognition of aspects of distinction between objects and comprehension of feeling to this faculty. Whereas Aristotle has clearly rejected common sense alongside the five senses, Ibn Sina and his followers regard it as one of the internal senses and attribute some of soul`s functions to it. Islamic philosophers, notably Ibn Sina, by removing certain ambiguities , putting forward reasons for proving it, and by enumerating other functions for it have reinforced Aristotle`s theory. It seems that common sense at most can be regarded as a vehicle for accepting and perceiving the sense impressions or the head of external senses; it employs the senses and then perceives the sense impressions. For this reason the act of issuing any judgment should be regarded as act by soul or attributed to the faculty of thinking. Despite the fact that the subject of knowing soul from Aristotle and Ibn Sina`s point of view have always attracted the attention of various thinkers and also each for his own part has done his best it enrich this subject, nonetheless it should be said that there are still questions that can be raised about the relation and interaction between soul, external senses, common sense and faculty of thinking that can only be illustrated properly by an exact study of subjects such as sense perception, imagination and faculties of soul.
noushin shahandeh; hussein ali nozari
Volume 9, Issue 35 , October 2013, , Pages 35-60
Abstract
Adorno's conception about the roles that art can play in various areas of human's life is absolutely different from the dogmatic thoughts of the traditional culture and philosophy. According to Adorno, the most important function of art consists in its "critical" approach and "redemptionary" character ...
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Adorno's conception about the roles that art can play in various areas of human's life is absolutely different from the dogmatic thoughts of the traditional culture and philosophy. According to Adorno, the most important function of art consists in its "critical" approach and "redemptionary" character for analyzing and criticizing the structures of domination and suppression in the society. Hence, Adorno's emphasis on the critical theory of art and its role in transforming social consciousness relies on what he calls the "truth content" of art and artwork. Adorno's main motivation for questioning the relation of "art" and "truth" goes back to the social role of art and the epistemological function it would have. In this paper, some of Adorno's central ideas and notions, regarding the "truth content" theme, especially in his Aesthetic Theory will be discussed.
hesam hajmomen; Majid Salehbek
Volume 11, Issue 42 , July 2015, , Pages 37-54
Abstract
According to the common sense, literature as a collection of literary works is considered as a conventional concept. However, in this regard, we face some questions like what distinguishes a literary text from a non-literary one? how is it possible for a heterogeneous collection of text to be included ...
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According to the common sense, literature as a collection of literary works is considered as a conventional concept. However, in this regard, we face some questions like what distinguishes a literary text from a non-literary one? how is it possible for a heterogeneous collection of text to be included under the category of literature? what does the literariness of a text depend on? and how can we analyze the literariness? Such questions indicate that studying literature faces many challenges. In addition, lack of a well-structured approach to literature and its contents and concepts have resulted in a situation where scientific study and exegesis of literary works are not but a weak collection of research studies with instable criteria that do not facilitate the study of literature properly and fruitfully. Regarding the questions and the necessity mentioned, in the present paper, presenting a definition of literature, we intend to come up with the fundamental elements of literariness. Afterward, these elements shall be investigated and the manifestation of them in literary works shall be identified. In doing so, our approach to literary elements shall be aesthetical and they shall be studied from Aesthetical Experience Theory point of view. Finally, we shall deal with the outlets of the manifestation of these elements in literary texts in order to identify the organization governing such a phenomenon. The main intention of this study is exploring the recurring structure of the motifs in literary texts on the basis of a homogenous theoretical approach to literature.
reza soleiman heshmat
Abstract
This brief essay is aimed at making clear the necessity of considering the two meaning’s of the Arabic word» Valy« in respect to Valayat (philia) and Velayat (politeia) in correlation with together as interiority (boţun) and manifestation (zohur) of one another and thus not in separation ...
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This brief essay is aimed at making clear the necessity of considering the two meaning’s of the Arabic word» Valy« in respect to Valayat (philia) and Velayat (politeia) in correlation with together as interiority (boţun) and manifestation (zohur) of one another and thus not in separation manner with each other. Since as it will be followed the origin of most misunderstandings in this subject refers to such separation between these two meanings of the word» Valy« and to be adopted them as equivocal,if we hold them relevant in respect of both letter and meaning such as in hikmat and Islamic philosophy is done,the feature of the matter will be changed and then it will appear for us some unfoldings on understanding of the meanings of the verses of Quran(included 59 of An-Nissaa and 55 of Al-Ma 'idah) and the respective revayat. This inquiry will also show that the famous view of Fakhr al-din Razi concerning knowledge as the category of relation cannot be considered as so-called the relation-possessed attribute in the soul of the knower and thus his conception seems to be referred just to mere relation that of course which in turn needs an independent inquiry in his philosophical and theological woks.
hadayat alavitabar
mohamadreza abdolahnejad
aghil fuladi
ali paya
mohammad shokri
Abstract
Maurice Merleau-Ponty has undoubtedly made extensive use of Edmund Husserl's works, particularly Ideas and Cartesian Meditations in writing his book Phenomenology of Perception. However, the difference between Merleau-Ponty and Husserl's views comes to light as soon as his approach to Cartesian dualism ...
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Maurice Merleau-Ponty has undoubtedly made extensive use of Edmund Husserl's works, particularly Ideas and Cartesian Meditations in writing his book Phenomenology of Perception. However, the difference between Merleau-Ponty and Husserl's views comes to light as soon as his approach to Cartesian dualism of body-subject is studied and his views are compared with those of Husserl. Although Husserl emphasizes on the close relation between body and subject in some of his works, Merleau-Ponty does not approve of his emphasis on elements like phenomenological interpretation and transcendental subject which imply the mind's independence from body. He surpasses Husserl in emphasizing the body-mind unity and believes that not only does the body have a subjective nature, but also the subject is a creature due to its embodiment. Like Martin Heidegger, he believes that the study of subject as a creature in the world makes the explanation of understanding possible.
maryam sane pour
Abstract
The civilization of any nation covers all of its cultural elements, and the myths constitute their early cultural motifs. According to Jung, the myths are present in the collective unconscious of any nation while Vico believes that the scholars of any age would be able to discover the history through ...
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The civilization of any nation covers all of its cultural elements, and the myths constitute their early cultural motifs. According to Jung, the myths are present in the collective unconscious of any nation while Vico believes that the scholars of any age would be able to discover the history through the study of myths. Due to their meta-historical nature, the ancient myths are good examples which meta-historically demonstrate the amazement, respect, and fallibility of early mankind to contemporary mankind. Meta-historical awareness of myths provides one with the opportunity to trace the origins of civilizations and facilitate mankind's progress. This article addresses the Greek myths as the most fundamental elements of modern Western civilization from a meta- historical perspective.
fatemeh soleimani
Abstract
Islamic philosophers believe that human being is the microcosm and the world is macrocosm. Thus, according to this view, human is the essence and extract of the world and her comprehensiveness is drawn from her divine spirit breathed into her body. Among philosophers, this is Mullasadra who believes ...
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Islamic philosophers believe that human being is the microcosm and the world is macrocosm. Thus, according to this view, human is the essence and extract of the world and her comprehensiveness is drawn from her divine spirit breathed into her body. Among philosophers, this is Mullasadra who believes that by the time human's body reaches the stage of "proportionality" through substantial motion, s/he would have the necessary potential and capacity of Divine "breathing of spirit". Then, with all his Attitude and Names the divine spirit would represent as potentials within the human. Hence, as the Divine Vicegerent, human is able to understand the whole general and individual truths of the world as well as their names and characteristics. In addition, based on the rule of the union between the knower and the known, human would become an intellectual world like the outer world. Thus, the current study is an attempt to answer the following questions: Is human within the world as one of the creatures of this world, or is the world within the human? How can the world with all its greatness places within human? How is it possible for human to become an intellectual world?
Kasra Hatam Pouri; Mohammad reza asadi
Abstract
This paper discusses the moral system in Rene Descartes’ thoughts. First, it will be shown that Descartes has undeniable ethical concerns even if we refuse to accept his systematic and coherent moral theory and, more precisely, that he has an independent book in moral philosophy. For instance, ...
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This paper discusses the moral system in Rene Descartes’ thoughts. First, it will be shown that Descartes has undeniable ethical concerns even if we refuse to accept his systematic and coherent moral theory and, more precisely, that he has an independent book in moral philosophy. For instance, in several works he hints at or affirms various principles based on which we can attribute a moral theory to him. Next, we will refer to the nature and structure of Descartes' moral theory. For this purpose, we explain our own interpretation of his moral beliefs and its fundamental elements as we study and criticize other points of view. During the discussion, we will briefly touch the categorization of his moral philosophy in relation with recent classifications in this area. As we will see, it has four fundamental elements: virtue, science, limited knowledge and happiness are four fundamental elements that we think Descartes' ethics containing them and without one of them our interpretation of this issue will be incomplete or even wrong.
ahmad ali heidari
Abstract
Hermeneutics has a close relationship with the rhetorical tradition. From the time of Plato and the genesis of philosophical thought, emphasis was put on the distinction and independence of syllogism and rhetoric. However, thanks to Aristotle's meditations on the relation between these approaches, the ...
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Hermeneutics has a close relationship with the rhetorical tradition. From the time of Plato and the genesis of philosophical thought, emphasis was put on the distinction and independence of syllogism and rhetoric. However, thanks to Aristotle's meditations on the relation between these approaches, the way was paved for similarities between the two fields. Philosophical hermeneutics in the 20th century, with an eye to the importance of rhetoric for human understanding and its relation with the life-world of humans, intends to include rhetoric using the concept of authenticity in Heidegger, the ubiquity of the element of understanding in Gadamer or Riceour's theory of metaphor and show both the identical aspects and the conflicting connection between hermeneutics and rhetoric; though it has doubts regarding the acceptance of the effects of this partial independence.
Mohammad Hussein Arshadi; Sahar Kavandi; Mohsen Jahed
Volume 11, Issue 43 , October 2015, , Pages 43-70
Abstract
Abstract
Moral issues are studied in the three realms of metaethics, normative ethics, and applied ethics. Utilitarianism is one of the important view in normative ethics. J.J.C. Smart is one of the most distinguished act-utilitarian whose thoughts are highly influenced by Sidgwick’ ideas. Smart ...
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Abstract
Moral issues are studied in the three realms of metaethics, normative ethics, and applied ethics. Utilitarianism is one of the important view in normative ethics. J.J.C. Smart is one of the most distinguished act-utilitarian whose thoughts are highly influenced by Sidgwick’ ideas. Smart has tried to answer two current criticisms leveled against utilitarianism, i.e. the conflict with moral intuitions and the difficulties of calculating the consequences of actions. Thus, first he denies the epistemological validity of moral intuitions and adopts a noncognitivist approach. In some cases that fulfillment of utilitarian action results in conflict with moral intuitions, he appeals to distinction between the context of theory and the context of action. In order to remove the problem of calculating, he benefits from games theory and application of mixed strategy as well as the axiom of ripples on the pond. In this essay, following the presentation of the theoretical foundation of smart’s idea, some criticism will be levelled and finally his answers to them will be evaluated.
siavash asadi; mohammad saeedi mehr
Abstract
The intelligibles are divided into primary, secondary philosophical, and secondary logical intelligibles. Mulla Sadra differentiates between the three according to the process of abstraction of general concepts from particulars as well as their position in the mind. Hajji Sabzevari, however, distinguishes ...
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The intelligibles are divided into primary, secondary philosophical, and secondary logical intelligibles. Mulla Sadra differentiates between the three according to the process of abstraction of general concepts from particulars as well as their position in the mind. Hajji Sabzevari, however, distinguishes between them on the basis of objectivity or subjectivity of prosody and ascription. On the other hand, Motahhari introduces another distinguishing factor, an ontological one, on the basis of Mulla Sadra’s theory of copulative and non-copulative types of existence. Studying Mulla Sadra’s and Hajji Sabzevari’s factors, the authors of this article prove that they refer to a single fact, and the ontological factor is the combination of the two. They also seek to analyze Motahhari’s criticisms of Mulla Sadra’s and Hajji Sabzevari’s factors in order to demonstrate that they are often irrelevant.
reza akbari
Abstract
Taking the first-person approach to the problem of consciousness, the plan of conceivability, explanatory and knowledge arguments is to show an epistemic gap in the first step and to prove a metaphysical gap in the second between mental and physical. The soundness. of these arguments shows the correctness ...
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Taking the first-person approach to the problem of consciousness, the plan of conceivability, explanatory and knowledge arguments is to show an epistemic gap in the first step and to prove a metaphysical gap in the second between mental and physical. The soundness. of these arguments shows the correctness of Chalmers task who divides the problems of consciousness into easy problems and difficult ones. Objecting the first• person approach to the problem and insisting on the third-person approach, materialism denies the soundness of these arguments. In this approach we should take the scientific researches seriously and desist from our liar intuition as a basis for theorizing mental experience. But from where does this big "should" come? This "should" shows the deontologistic aspect of materialism in the study of consciousness which is wrong in the light of reformed epistemology. If the use of scientific researches is acceptable why not religion? In the light of Islamic, Christian and Judaic sacred texts we can accept a kind of substance dualism despite lack of the exact and complete knowledge of the properties of the soul.
aliasghar mosleh
Ahmad Asgari; sina salari khoram
Abstract
The parts I & III of Kitab al-Horuf deals with explaining the role of particles in expressing the philosophical notions. This, it seems, is a meta-ontological program that al-Farabi is developing. First, he puts a meta-ontological problem concerning the insufficiency of natural language to express ...
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The parts I & III of Kitab al-Horuf deals with explaining the role of particles in expressing the philosophical notions. This, it seems, is a meta-ontological program that al-Farabi is developing. First, he puts a meta-ontological problem concerning the insufficiency of natural language to express the metaphysical thought especially the being, then he devises a specific logic for being and existents. It is clear that we do need a particular language for metaphysics. He develops this logic, i.e. a special syntax and semantics for metaphysics. He thinks metaphysics deals with meta-categories and if these are to be expressed adequately they must be expressed as particles.
Abstract
In this paper I propose an argument against the conciliatory view in peer disagreement. One of the most important grounds for conciliatory views is the assumption that the epistemic situation in peer disagreement between two peers is symmetri cal. Symmetry justifies the conciliatory views. If so, showing ...
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In this paper I propose an argument against the conciliatory view in peer disagreement. One of the most important grounds for conciliatory views is the assumption that the epistemic situation in peer disagreement between two peers is symmetri cal. Symmetry justifies the conciliatory views. If so, showing that the situation is actually asymmetric should count as a refutation to conciliatory views of disagreement. By appealing to the difference between the processes by which the beliefs of the two parties have been formed, I try to show that there is a difference between the reliabilities of the two beliefs. This means the asymmetrical situation between two peers in disagreement. Since the conciliatory and steadfast views are contradictory views, any argument against one of them should be considered as an argument for the other.
philosophy
Sayed Mortaza Hosaini; Parvin Nabian
Abstract
The purpose of this article is to study the epistemology of religious experience from the point of view of Rudolf Otto. Otto emphasizes the supernatural nature of this experience with a phenomenological approach and the separation of the noumenon from the phenomenon and the invention of a word called ...
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The purpose of this article is to study the epistemology of religious experience from the point of view of Rudolf Otto. Otto emphasizes the supernatural nature of this experience with a phenomenological approach and the separation of the noumenon from the phenomenon and the invention of a word called the numinous. Otto states by expressing the elements present in the experience of the numinous that these elements are necessarily aware of their belonging, even though this belonging is ambiguous and does not enter the structure of understanding. Following Kant, by dividing the real world into perceptible and incomprehensible parts, he considers the numinous as non-perceptible, meaning that the truth of the numinous is inaccessible. Otto saw the truth of religion as the kind of experience that can evoke and transfigure. The unity of religions will mean that religious experience throughout history has a single truth that has manifested itself in various forms. Otto considers revelation in the Abrahamic religions as the manifestation and presence of God in the prophets. He believes that following the lifestyle (act, speech, and lectures) of the prophets, which is the product of this experience, causes us to perceive the presence of God through intuition and feeling.
Masoud Haji Rabii; Mohammad Fanaie Eshkevari
Volume 10, Issue 38 , July 2014, , Pages 45-60
Abstract
‘Meaning’, in Ibn Arabi’s thought, is a general and common truth between the different semantic levels of a lexical item. Each item naturally has levels of semantics on which it applies. This common truth makes up the single essence dominant on the meanings of a word. This theory reconciles ...
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‘Meaning’, in Ibn Arabi’s thought, is a general and common truth between the different semantic levels of a lexical item. Each item naturally has levels of semantics on which it applies. This common truth makes up the single essence dominant on the meanings of a word. This theory reconciles with the divine verses of the Quran (those which are concerned with the properties of God), and based on this theory, the relation between the loads of these versus to their subject, that is God, is actual and free of figurative elements. The analogic products of the divine verses, after disregarding meaning from the temporal and potential complications, are attributed to God. In understanding this theory, Ibn Arabi’s ontological subjects are of great importance. This theory is greatly influential in understanding and hermeneutics of the Quran’s divine texts. The aim of this paper is to explain Ibn Arabi’s theory in terms of the essence of meaning with the end goal of undertaking semantic studies regarding the loads of the divine versus and to present this theory’s practical results.
hamideh izadinia; asghar vaezi
Volume 10, Issue 39 , October 2014, , Pages 45-58
Abstract
Asghar Vaezi**
Abstract
Hirsch is of the belief that Gadamer’s hermeneutics theory leads to pluralism and relativism. Following romantic hermeneutic scholars, Hirsch believes the aim of reading a text to be achieving the goal of the author. Gadamer, however, believes that understanding is to ...
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Asghar Vaezi**
Abstract
Hirsch is of the belief that Gadamer’s hermeneutics theory leads to pluralism and relativism. Following romantic hermeneutic scholars, Hirsch believes the aim of reading a text to be achieving the goal of the author. Gadamer, however, believes that understanding is to reach an agreement and compatibility with the other, not to reach his or her intention. Therefore, Hirsch believes that the meaning of text is predetermined and the aim of reading is to discover this meaning. Gadamer, however, believes that meaning is produced as result of dialog between an interpreter and the text, and, therefore, there’s no such thing as a predetermined text. Based on this view, Gadamer regard language and its tools as the conditions of determining meaning, but Hirsch believes that language is merely an instrument of revealing meaning. From another point of view, Hirsch accuses Gadamer of lacking criteria. When meaning is an undetermined concept, there will be no criteria to distinguish correct interpretation from an incorrect one. In this paper, we aim to introduce Hirsch’s three main criticisms against Gadamer and also provide responses to these criticisms based on the views of Gadamer’s advocates.
**. Associate Professor of Philosophy; Shahid Beheshti University
E-mail: a_vaezi@sbu.ac.ir
[Date Received: 02/07/1391; Date Accepted: 11/11/1393]
meysam sefid khosh; yousef shaghol
Abstract
John Rawls has delineated his "A theory of Justice" fundamentally in contrast with the utilitarianism, because he thinks that utilitarianism is ready to sacrifice the freedom and justice for the common people's utility and happiness. To present a theory which could be far from any vitiations of utilitarianism ...
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John Rawls has delineated his "A theory of Justice" fundamentally in contrast with the utilitarianism, because he thinks that utilitarianism is ready to sacrifice the freedom and justice for the common people's utility and happiness. To present a theory which could be far from any vitiations of utilitarianism and its extremist individualism, Rawls found that it must be necessary to review the functions and the essential notions of Hegel's Philosophy of Right once again, since Hegel himself in confront with the ideas of the thinkers of Enlightenment Age had been concerned with the same problems in the utilitarianism, too. In fact, Rawls appreciates the advantage of Hegel's approach for his theory of justice and its basic conceptions. In this paper, the writers want to show that how Rawls offers a distinctive account of the most important elements of Hegel's Philosophy of Right to achieve his own intention, which introduces it according to the liberalism. In this way, Rawls recognizes two versions of liberalism and realizes his own theory along with Kant and Hegel's standpoints. It seems that to attain his aim, Rawls, despite his elementary argument about the Kantian character of his theory, has to leave Kantian aspects behind and embrace Hegelian attitudes at least in some main principles. Explicating the basic sides of this thought turn is the other purpose of the paper.
