abdollah amini; mohammad javad safian
Abstract
The principle of sufficient reason is one of the most significant philosophical principles. Arthur Schopenhauer, the well-known German philosopher, has emphasized on this principle and taken it as the entrance key element to his philosophical system. He tries to characterize the limits and conditions ...
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The principle of sufficient reason is one of the most significant philosophical principles. Arthur Schopenhauer, the well-known German philosopher, has emphasized on this principle and taken it as the entrance key element to his philosophical system. He tries to characterize the limits and conditions of application of this principle, and to avoid the inappropriate use of this principle outside the phenomenal reality domain. In his philosophical system, this principle governs the relations between phenomena and objects. Furthermore, the mentioned principle is not equal to the principle of causality, but it is more general than that. For the principle of causality is only one of the four forms of the principle of sufficient reason. This paper tries to discuss the content, application domain and importance of this principle in Schopenhauer׳s philosophy.
Mohammadhadi Tavakoli
Abstract
According to Aristotle, there was a popular theory in ancient Greece according to which "unity" was considered an independent substance that has a causal role in relation to other substances. Aristotle tried to reject that theory by stating that “one” is a "predicate" and also referring to ...
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According to Aristotle, there was a popular theory in ancient Greece according to which "unity" was considered an independent substance that has a causal role in relation to other substances. Aristotle tried to reject that theory by stating that “one” is a "predicate" and also referring to the corrupt result. This theory and Aristotle's critiques of it came to the attention of Ibn Sina, and he, unlike Aristotle, did not confine himself to simply considering the "one" as the “predicate”. In the Ketab al-Nijat, he tried, through three arguments, to prove the “one” is an indispensable accident and is the source of the derivation of "unity." Ibn Sina's arguments are distorted in many ways, but the most important drawback of his argument is the confusion of categorical and analytical propositions, and the acceptance of the predicate of the one and by accepting the predicate of the “one” and its non-separation from the subject, it is not possible to prove “unity” is an "accident", in contrast to the substance, and thus negate the causality of the one in relation to the substances.
Farhad Badiee; Alireza Aghahosseini; Ali Alihosseini; Seyed Javad Emam Jomeh Zadeh
Abstract
The analysis of authoritarianism in political systems, using theories presented in the field of philosophy of language, has been the main basis of this article. The main ...
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The analysis of authoritarianism in political systems, using theories presented in the field of philosophy of language, has been the main basis of this article. The main question of this article was: which components in poststructuralism can be used to start the process of passing authoritarianism and what will this transition look like from a poststructuralist point of view? In order to reach the answer, first by using the descriptive method of poststructuralism, of course, based on the views of Wittgenstein and Derrida, explanations are provided and an attempt has been made to determine the components inside it. After that, an attempt has been made to analyze authoritarianism in politicalsystems by using the components of poststructuralism. After that, the transition from authoritarianism has been considered and an attempt has been made to provide explanations about how to transition from a poststructuralist point of view. In the end, there are explanations about the type of government that is closer to the characteristics of poststructuralism. The main result of this article is that there are features of poststructuralism that paying attention to them in the field of politics can be a way to overcome authoritarianism. The social nature of language, changeability, evolvability, decentralization, endless differences, and lack of semantic fixation are some of the characteristics.
Roohollah Fadaei; Mohammad Saeedimehr
Abstract
Galen is one of the most prominent thinkers and scientists in antiquity, who paid special attention to the methodology of natural sciences. On the other hand, the transition of Galenic tradition to the Islamic world had a wide impact on different areas of thought, one of which was methodology. Accordingly, ...
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Galen is one of the most prominent thinkers and scientists in antiquity, who paid special attention to the methodology of natural sciences. On the other hand, the transition of Galenic tradition to the Islamic world had a wide impact on different areas of thought, one of which was methodology. Accordingly, studying Galen's scientific methodology plays a significant role in a true understanding of the scientific tradition in the Islamic medieval ages. This article, using the method of text-oriented analytic interpretation, expounds on the status of reason as one of the two main elements of Galen's methodology. In his view, the reason is the main part of the human soul which provides the scientific method both formally and materially. Its formal functions, pertaining to the logical scope, are as follows: demonstration, division and synthesis, definition, similarity and dissimilarity, analysis and synthesis, and indication. On the other hand, in a material sense, the mind provides the necessary prerequisites for the formation of proof and implication by understanding rational axioms.
Mohsen Farmahini. Farahani; Najmeh AhmadAbadi Arani; Ali Abdolayar; hamid ahmadi hedayat
Abstract
This paper is an attempt to study Spinoza's epistemology and its educational supplies with a critical approach based on Islamic teachings. To achieve the objectives of this research, conceptual, descriptive, analytical and critical methods have been applied. The results revealed that issue of recognition ...
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This paper is an attempt to study Spinoza's epistemology and its educational supplies with a critical approach based on Islamic teachings. To achieve the objectives of this research, conceptual, descriptive, analytical and critical methods have been applied. The results revealed that issue of recognition plays an important part in his philosophical system. Spinoza divided knowledge into four categories including: knowledge from the senses, experiences, inference and intuitive. Based on his epistemology, the most important educational supplies consist of indoctrination in education, the manifestation of the rational nature in education, the attainment of unity and high stages in the education, the efforts and perseverance of educators, the emphasis on the role of nature in education, paying attention to religious institutions in moral education and avoiding conflicts in learning process. Despite the positive points that exist in the epistemological and educational theories of Spinoza including the activation of educators and the emphasis on rationality, there are also challenges that can be criticized based on Islamic teachings. These include humanistic epistemology of Spinoza's theory, cognitive relativism in Spinoza's theory, and Spinoza’s emphasis on indoctrination in education, ignoring individual differences in education, and lacking of attention to critical thinking in education.
Hassan Amiriara
Abstract
One of the central notions in Thomas Kuhn’s thought is the notion of incommensurability. Generally, we can distinguish two kinds of incommensurability: methodological and semantic incommensurability. The methodological incommensurability is the thesis that the standards of theory appraisal are ...
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One of the central notions in Thomas Kuhn’s thought is the notion of incommensurability. Generally, we can distinguish two kinds of incommensurability: methodological and semantic incommensurability. The methodological incommensurability is the thesis that the standards of theory appraisal are themselves theory-dependent. So, some kind of standard variance can be recognized at the level of theory appraisal. On the other hand, semantic incommensurability seems to imply semantic variation between theories or paradigms, regarding the terms occurring in them. These two kinds of dependencies have been employed in support of two forms of relativism: truth relativism and epistemic relativism. The main focus of this paper is on the possible relations that one can depict between incommensurability and these two kinds of relativism. First, I outline possible connections articulated by sufficient and necessary conditions. After that, I attempt to assess the viability of the resulting propositions.
Hossein Kharazmi
Abstract
Moral psychology for decades focused on reasoning, but recent evidence finds that emotions play a fundamental role in moral judgment. One of the models for explaining moral judgment is Greene’s Dual-process model of moral judgment. He believes that we can arrive at moral judgments either through ...
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Moral psychology for decades focused on reasoning, but recent evidence finds that emotions play a fundamental role in moral judgment. One of the models for explaining moral judgment is Greene’s Dual-process model of moral judgment. He believes that we can arrive at moral judgments either through reasoning or through emotions, according to which both automatic emotional responses and more controlled cognitive responses are involved in moral judgment. More specifically, utilitarian moral judgments are driven by cognitive processes while non-utilitarian judgments are driven by automatic emotional responses. Green tries to prove his point through experimental experiments and cognitive neuroscience. But according to the sample of violations and recent research, his view does not seem to provide a comprehensive and adequate explanation.
philosophy
Amin Dorosti; Ahmad Ali Heidari
Abstract
Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's ...
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Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's central concern: the “crisis of nihilism”. Nietzsche seeks to eliminate nihilism through the creation of a Noble culture. His underlying idea of culture is Goethe's idea of “harmonious manifoldness” or “unity in diversity”. He emphasizes that in any era, a fundamental unifying factor can be the founder of a healthy culture; in his view, saints, philosophers, and artists are the main candidates for the foundation of culture. In this article, we try to show that in his first theoretical attempt to create a Noble culture, Nietzsche chooses an aesthetic perspective (thesis), but this perspective isn't satisfactory, so he changes his perspective and looks at culture from a philosophical perspective (antithesis). The opposition and at the same time, the coexistence of these two perspectives leads to a "synthesis": the harmonious alliance of philosophy and art to create a culture. The embodiment of this synthesis is the “philosopher-artist”; one who has “knowledge” and “creativity” at once; “future philosopher”; a creator of new values! In this paper, we try to show that this synthesis doesn't lead to a third thing, different from thesis and antithesis, in which contradiction and conflict have been settled; instead, this synthesis is exactly the same simultaneous opposition and harmony of these forces. This unity of contradictory forces is a recurring concept in Nietzsche's thought.
mahdi assadi
Abstract
The present paper evaluates Ibn Sina's view about the intentionality and the truth of declaration in the case of the future and the past, the object of which is nonexistent. The paper strives to demonstrate that there is a close relationship between the well-known intentionality and the truth of the ...
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The present paper evaluates Ibn Sina's view about the intentionality and the truth of declaration in the case of the future and the past, the object of which is nonexistent. The paper strives to demonstrate that there is a close relationship between the well-known intentionality and the truth of the declaration (khabar), and that both can be used to elucidate certain unclear points in Ibn Sina's reasoning. Furthermore, an inconsistency in Ibn Sina’s view of intentionality is pointed out: He first states that regarding the knowledge of the nonexistent entities of the future, the mental forms we have of the entities in our mind have no relation to reality. However, he sets out to prove such a relation a few lines later. The paper tries to resolve the inconsistency as much as possible, and lastly, it criticizes the view(s) of Ibn Sina, i.e. the pure mentality of knowledge and the potentiality of knowledge about nonexistent entities in the future and the past.
seyyed zia-adin hosseini; seyyed hamid talebzadeh
Volume 9, Issue 34 , July 2013, , Pages 63-80
Abstract
Any discussion of apophatic and kataphatic theologies as two opposite trends which have, throughout the history of philosophical though on God, attracted great thinkers, sheds light on one of the most important aspects of God-human epistemological relation. The present paper investigates Meister Eckhart’s ...
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Any discussion of apophatic and kataphatic theologies as two opposite trends which have, throughout the history of philosophical though on God, attracted great thinkers, sheds light on one of the most important aspects of God-human epistemological relation. The present paper investigates Meister Eckhart’s viewpoint on these two approaches to theology. First, his definitions of apophasis and kataphasis are studied. Then, some suggestions are made to narrow the gap between the two definitions. Later in the paper, the two definitions are recognized as proper and discussed in detail. The paper ends with a study of Eckhart’s intellectual fount which aroused his interest in the two opposing trends of apophasis and kataphasis.
amir roshan; farzad azarkamand
Volume 10, Issue 40 , January 2015, , Pages 63-82
Abstract
This article is a comparative study between the ideas of Hassan Hanafi, and Mohammed Arkoun.
Hanafi is including Islamic innovators who criticizes Islamic tradition and Western civilization for liberation Muslims of The degeneration and also provide a solution for the future of Islamic societies. He ...
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This article is a comparative study between the ideas of Hassan Hanafi, and Mohammed Arkoun.
Hanafi is including Islamic innovators who criticizes Islamic tradition and Western civilization for liberation Muslims of The degeneration and also provide a solution for the future of Islamic societies. He believes that the full adherence to Western models for Compensation of Muslims Backwardness of is not helpful and the distance between theory and practice in the Muslim world has increased and the only way to save the Muslims from degenerating is the link between Islamic theory and practice.Mohammed Arkoun as another of Islamic prominent neo-thinkers criticizes Islamic tradition because of its nature of the non-historicity and he doesn't know Western secularism as a complete model for Muslim societies due to ignore the religious dimension. Arkoun offers his solution in the form of historic Islamic ideas that his suggestion can open a way to criticize the Islamic tradition by highlighting the rationally aspects of Islam religion. Hanafi Hassan and Mohammed Arkoun jointly use of Islamic tradition criticism and Western Civilization in order to responding to this question: What should we do for emancipation of degeneration?
Mehdi Amiriyan
Abstract
Relying on the teachings of Aquinas, Oderberg as one of the analytic hylomorphists ascribes the unity of an object to form. His view is that if form is responcible for unity, it should be a simple entity not a composite one. In this article, we have shown that although one can find this view tenable, ...
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Relying on the teachings of Aquinas, Oderberg as one of the analytic hylomorphists ascribes the unity of an object to form. His view is that if form is responcible for unity, it should be a simple entity not a composite one. In this article, we have shown that although one can find this view tenable, but his own specific metaphysics cannot support it. In doing so, we first focus on his explanation of form and analyze his argument for form. We argue that his view suffers from many weaknesses. In the sequel, we explained our own argument for unity of form, which is taken from Aristotle. At the end, we showed that even if we ignore the weaknesses of Oderberg’s argument and accept his claim to the unity of form, his metaphysics cannot support this theory.
Abolfazl Sabramiz
Abstract
“What is understanding” is an important question in Later Wittgenstein's works. To examine what understanding is and his positive discussion of understanding, Wittgenstein first shows what understanding is not. According to him, in common sense, understanding is a special mental state that ...
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“What is understanding” is an important question in Later Wittgenstein's works. To examine what understanding is and his positive discussion of understanding, Wittgenstein first shows what understanding is not. According to him, in common sense, understanding is a special mental state that is the source of correct use. But he believes that understanding is not a matter of the mind. He means that understanding is not a mental experience, not a mental state, not a mental process, not a brain disposition. In this article, I examine Wittgenstein's view of why understanding is none of the three mental things (mental experience, mental state, mental process) mentioned above. Also, I will evaluate Wittgenstein's view and show that it is possible to challenge the claim that understanding is not a mental experience, not a mental state, not a mental process. In other words, I will show that Wittgenstein has failed to show that understanding is not a matter of the mind.
Hojatollah Rahimi
Abstract
To date, a large number of researches have been published in terms of Lefebvre’s concept of the right to the city within social sciences without a serious critique of the concept. This article, drawing upon Derrida, has attempted to provide a critical analysis of the concept based on the following ...
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To date, a large number of researches have been published in terms of Lefebvre’s concept of the right to the city within social sciences without a serious critique of the concept. This article, drawing upon Derrida, has attempted to provide a critical analysis of the concept based on the following two questions: 1) on what assumptions has the concept been formulated? 2) What kinds of theoretical and ethical paradoxes does the concept suffer from? The article has argued that the essential assumptions of the concept have been distorted by scientists because they, contrary to Lefebvre, seek to operationalize the concept within the context of the capitalist city. In addition, the operationalization of the concept within Lefebvre’s utopia is still subject to critique, because while utopia is not a place of violence, Lefebvre’s utopia is, according to Derrida, the space of law-making violence and law-preserving violence. Lefebvre’s utopia is only a movement from one type of violence to another one. On the other hand, the concept is unethical for the working class, as the only legitimate force of actualizing the concept, acts under historical necessity and without free will. As far as the labor force, as the only legitimate force for the actualization of the concept of the right to the city, acts under historical necessity and without its own will, it cannot and should not be regarded as a just class or lacking in justice and responsibility or be considered irresponsible because justice and responsibility are true in the case of free will agency. Therefore, if ethics is the sphere of free will, then the concept of the right to the city is free of ethics.
mostafa Abedi jighe; Mohsen Bagherzadeh meskibaf; mohammad Asghari
Abstract
To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness ...
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To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness is referred to the human being and releases it from external authority. By building a knowledge based on the innate concepts that come from within and without mediation consciously re-establishes knowledge. In this way, human beings not only gain autonomy of understanding but also freedom through the effort of a systematic and restrictive understanding. Because with the entry of the limiting of understanding in the area of the will, freedom is no longer meant to be nonchalance and lawlessness. But freedom within the limits of certain judgments of understanding and its legislation and divine power are enclosed. Through this process, it is promoted to positive freedom. Descartes, by declaring that the natural imaginations are verifiably confirmed by divine confirmation, relied on God to guarantee the knowledge of the understanding and in this way, he describes freedom as God's guarantee. Therefore, in Descartes' philosophy, the realization of positive freedom under dialectical conditions form on the basis of the complex relationship between will, intelligence, and divine power, and all of the elements that constitute a whole will only have meaning with each other.
Atieh Zandieh
Abstract
Since Wittgenstein is known for his two philosophies, one of the concerns of interpreters of his thoughts is to understand the relation between his two philosophies. Hutto is one of the interpreters who have endeavored to identify a reliable relation between Wittgenstein’s philosophies in order ...
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Since Wittgenstein is known for his two philosophies, one of the concerns of interpreters of his thoughts is to understand the relation between his two philosophies. Hutto is one of the interpreters who have endeavored to identify a reliable relation between Wittgenstein’s philosophies in order to present a coherent and consistent interpretation of these philosophies. In his view, this approach results in resolving superficial and profound conflicts in Wittgenstein’s philosophies. In Hutto’s words, an integrated basis that relates Wittgenstein’s two philosophies is Wittgenstein’s “end of philosophy”, and his attitude towards “nature and meaning of language”. Based on Hutto’s interpretation, in two of Wittgenstein’s intellectual periods, the end of philosophy was ‘description’, but Wittgenstein’s philosophical attitude towards the nature of language was evolved: an evolution from logical form to form of life. Hutto attempts to show that this evolution was not Wittgenstein’s main intention and it emerged through the method he applied for offering his thoughts. In Hutto’s view, Wittgenstein’s attitude in his second philosophy is correct, based on the ‘functional attitude’ and his attitude in his first philosophy is faulty, based on the ‘picture theory’, and this fault results from Wittgenstein’s confusion. He intends to extend the second philosophy method to the first philosophy in order to interpret the whole philosophy by one end and attitude. Although his conclusion is exquisite, it results in the conclusion that in Tractatus, there is no substantial point worth keeping.
seyed rahman mortazavi; Amir Nasri
Abstract
This paper is about Corbin's investigations in aesthetics. These investigations are a part of his universal project named "comparative theology". Corbin's comparative aesthetics is founded on his perception of phenomenology; the one he calls "tawil". So in a successful comparative effort, all phenomena ...
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This paper is about Corbin's investigations in aesthetics. These investigations are a part of his universal project named "comparative theology". Corbin's comparative aesthetics is founded on his perception of phenomenology; the one he calls "tawil". So in a successful comparative effort, all phenomena must be compared to its sources. So for a comparative aesthetics, we should search for common sources, and these common sources can only be reached by esoteric tawil. This esoteric tawil based on a special perception on time and truth. And this perception makes real understanding, i.e. "Waai" possible. Henry Corbin contents only with this esoteric tawil, we can compare tow works of art with extreme geographical distance. A task Corbin claims to do. We try to find out that pattern which Corbin's comparative aesthetics is based on; so this paper begins, presenting methodological elements of this comparative aesthetics and is to be ended by Corbin's analysis in this field.
Seyyed Hedayat Sajadi
Abstract
This paper aims to examine the possibility and sensibility of Religious Science based on the metaphysical consistency of Science and Religion. The main question of this paper is whether the Religious Science is possible and sensible in principle. In order to reply to this question, I confine myself to ...
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This paper aims to examine the possibility and sensibility of Religious Science based on the metaphysical consistency of Science and Religion. The main question of this paper is whether the Religious Science is possible and sensible in principle. In order to reply to this question, I confine myself to natural or empirical science, and discriminate between science and technology on the one hand, and between humanities and social sciences from empirical sciences on the other hand. In the first step, I examine Golshani’s view as a brilliant defender of the metaphysical approach of Religious Science and then consider the critical view of Paya, as its opponent. Based on some evidence from the history and philosophy of science, it is concluded that principally religious science in the sense of metaphysical consistency of both areas is possible and sensible. Also, the possibility and sensibility of Religious Science depend on the selected approach to the nature of science or our own philosophy of science. From the metaphysical point of view, the meaning of nature and world and from the epistemological point of view, the meaning of science and its goals could be different in a Religious Science and in Islam can be driven from ‘Tawheed’ principle especially. So, the possibility of religious science is relying on the change in our philosophy of science. In addition, it seemed that the term ‘Theistic Science’ is can lead to less misunderstanding than Religious Science.
gadvin aznabour
Abstract
This research attempts to throw light on and show the fundamental similarities and differences between an African and Western ethical conceptions by examining the foundation of ethics and morality in the two systems, using the Golden rule principle in an African ethics and Kant’s categorical imperative ...
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This research attempts to throw light on and show the fundamental similarities and differences between an African and Western ethical conceptions by examining the foundation of ethics and morality in the two systems, using the Golden rule principle in an African ethics and Kant’s categorical imperative in Western ethics as tools of comparative analysis. An African indigenous ethics revolves round the “Golden Rule Principle” as the ultimate moral principle. This principle states that, “Do unto others what you want them to do unto you”. This principle compares favorably with Immanuel Kant’s whose main thrust is found in his “Categorical Imperative”, with the injunction for us to “Act only on that maxim through which you can at the same time will that it should become a universal law.” The categorical imperative becomes for Kant, the principle of reason and universalizability, which according to Kant, is categorical and must be equally binding on everyone. This idea of Kant, we argue, compares with the “Golden Rule Principle”. Both are rationalistic and social but the limitation of Kant which I hope to point out is the idea that moral intentions can be fully grounded on reason. I argue that human interest or welfare is the basis for morality. This refusal to see the wider horizon of morality is precisely the limitation of Kant’s principle, which makes it quite insufficient as the foundation of morality. The African’s which is more humanistic describes morality and is better served. The main difference between the two ethical systems lies in the fact that whereas the “golden rule” starts from the self and considers the consequences on the self before others, the universalizability principle on the other hand considers the consequences on others first before self.
nadia maftouni
Abstract
Fārābī discusses art in two levels: art as it is, and art as it should be or the utopian art. Considering art as it is includes desirable and undesirable arts. But the utopian art or art as the working of the utopian artist consists only of desirable ones. When describing the desirable art, Fārābī ...
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Fārābī discusses art in two levels: art as it is, and art as it should be or the utopian art. Considering art as it is includes desirable and undesirable arts. But the utopian art or art as the working of the utopian artist consists only of desirable ones. When describing the desirable art, Fārābī focuses on bringing goodness and happiness into imagination and moderating the feelings. Undesirable and wicked arts are just on the opposite side of desirable ones. They seek to corrupt thoughts and tend to immoderate sensual qualities and moods. In Fārābī's view, people understand the intelligible truths and meanings through imagination. Furthermore, the arousal of people’s feelings and emotions often originates from the imagination and the imaginary forms. The ultimate goal of the utopia is that the public achieve the intelligible happiness. Given that the public, based on their nature or habit, are not able to perceive the intelligible truths, the intelligible happiness should be transferred to their imagination. The utopian artist is able to embody the intelligible happiness using sensory and imaginary forms and he/she brings the intelligible happiness close to people's minds through their imagination.
ali naghi bagher shahi
Abstract
Of all the Vedantic school, that of Shankara has the most importance and allocates the largest amount of literature in the form of commentaries and treaties to itself, so that it would not be inappropriate to call Shankara the most influential Indian philosopher. This article is an attempt to shed some ...
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Of all the Vedantic school, that of Shankara has the most importance and allocates the largest amount of literature in the form of commentaries and treaties to itself, so that it would not be inappropriate to call Shankara the most influential Indian philosopher. This article is an attempt to shed some light on knowledge and reality as viewed in Vedantic school of Shankara. Since Shankara is the main exponent of this school, Vedanta philosophy is associated with his name. Owing to his intensely loyalty to tradition and innovative nature of his works, he fascinated and inspired the contemporary Indian thinkers more than other Vedantins. Shankara's Vedanta is based on Advaita (non-dualism) philosophy, according to which ultimate reality is one (unqualified monism), though it appears in many individuals. His non-dualism is traceable to Buddhism, and the latter also is believed to have its origin in the Upanishads. Shankara developed his views about knowledge and reality through his commentaries on the Bdarayana’s Sutras (aphorism). He rejected all types of dualism and proposed a metaphysical, epistemological, and axiological non-dualism. It is said that he was under the influence of Buddhism, yet he was a severe critic of Buddhism as well.
ali morad khani
Abstract
This paper is a reflection on the interaction between metaphysics and science that has been existed since the pre-modern epoch, an example of which was actualized in Aristotle's system of metaphysics and science. Yet, this interaction was gradually undermined by the advent of scientific revolution especially ...
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This paper is a reflection on the interaction between metaphysics and science that has been existed since the pre-modern epoch, an example of which was actualized in Aristotle's system of metaphysics and science. Yet, this interaction was gradually undermined by the advent of scientific revolution especially the classic period of science in the 17th and 18th century in modern epoch. In the 19th century, the appearances of positivism caused metaphysics lose its meaningfulness and laid it aside from the realm of episteme and then put it in the sphere of tastes, emotions and passions. In the 20th century, philosophies and metaphysical systems, in the common sense, failed to direct sciences and claimed a sort of independence from sciences through raising technical problems in fields of language and logic. However, this independence supported metaphysics and philosophy versus techno-science, in the meanwhile metaphysics lost another main role, the raising rationality in the field of sciences. This article explains this problem after a brief introduction and argues that pursuit of this issue is not a technical-academic problem but a matter of human life
Mohammad Mohsen Haeri
Abstract
Recent years have seen a surge of attention to the problem of logical pluralism; most of which has been a reaction to Beall and Restall’s account of logical pluralism as the existence of more than one equally correct semantic relation of logical consequence. The underlying thesis is that the indeterminacy ...
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Recent years have seen a surge of attention to the problem of logical pluralism; most of which has been a reaction to Beall and Restall’s account of logical pluralism as the existence of more than one equally correct semantic relation of logical consequence. The underlying thesis is that the indeterminacy of the notion of validity goes beyond what the inductive-deductive distinction can precisify. The notion of deductive validity itself is indeterminate as well and this indeterminacy has its roots in the indeterminacy of the more fundamental notion of case. Cases are what make the premisses and the conclusion of an argument true; the most notable example being Tarskian models for classical logic. Deductive validity is the preservation of truth across all cases. This paper argues that unless this account of logical pluralism is supplemented with an argument in favor of the equal legitimacy of the purported cases it becomes merely a semi-controversial exposition of how different logics can be generated.
philosophy
Mahdi Behniafar; Faezeh Khoshtinat
Abstract
IntroductionEliot Cohen is one of the contemporary pioneers of philosophical counseling. He considers philosophical counseling as one of the branches of applied philosophy. His logic-based therapy (LBT) or his logic-based counseling and therapy is also a subcategory of this claim. His reason is that ...
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IntroductionEliot Cohen is one of the contemporary pioneers of philosophical counseling. He considers philosophical counseling as one of the branches of applied philosophy. His logic-based therapy (LBT) or his logic-based counseling and therapy is also a subcategory of this claim. His reason is that a philosophical counselor, especially a counselor with Logic-Base Therapy (LBT), empowers the skill of applying philosophy in everyday life, and this method provides his audience with a coherent, clear, and most importantly, methodical framework for applying philosophical ideas and methods in solving psychological problems (Cohen, 2015, p. 34). Cohen has always sought to develop logic-based therapy as an independent and reliable branch among philosophical counseling approaches. We can see this specific trajectory in his works from the very beginning of using philosophy in treatment.On the one hand, we know that Aristotle, as a systematic philosopher, in the practical dimensions of his philosophy, not only asked what happiness is in life, but also sought to realize it. Cohen was inspired by this issue and generally believes that applying Aristotle's philosophy in philosophical counseling leads to the "self-care" of clients (Cohen, 2003, p. 18). In his treatment system, he has used not only Aristotle's logic and especially his approach to fallacies and his theory of practical analogies, but also Aristotle's moral philosophy and the concept of virtue and its practical application.The main field of this research is philosophical counseling with a focus on Cohen's logic-based therapy (LBT method). Our main goal is to see how Cohen was able to use Aristotle's philosophy, especially his logic and moral philosophy, in philosophical counseling in his logic-based therapy system.Research Question(s)The main issue of this research is, in what sense Cohen's logic-based therapy should be considered Aristotelian. Answering this question requires answering at least two other questions: first, what is the contribution of Aristotle's moral and logical teachings in the establishment of logic-based therapy; secondly, how Cohen used the classical concepts and themes of Aristotle's philosophy during the establishment and development of this contemporary treatment method. Literature ReviewFollowing the development of philosophical counseling in recent years, and specifically about Cohen's method as one of the contemporary counseling and treatment methods, numerous articles and books have been written. Some of these researches have generally developed and described Cohen's LBT method, but none of them have directly addressed the influence and role of foundations and themes derived from philosophy and especially Aristotle's logic and methodology in the establishment and development of this method. However, the past valuable research about the LBT method will certainly help us in advancing the goals of this research.The article Metaphysics of logic-based therapy (LBT) in Cohen's view (Nazarnejad, 2021) is a research that overlaps with part of our research goal and explains Cohen's method and its theoretical foundations. But this article does not focus specifically on the Aristotelian foundations and Aristotelian methodology of logic-based therapy. Perhaps Cohen himself made the most review of the background of our research. In 2000, he published a book called Philosophers at Work, and in its seventh chapter, he discussed the role of Aristotelian logic in professions such as law and medicine. He also wrote a book titled What would Aristotle do? in 2003, where he discussed the role of Aristotle's philosophy in philosophical counseling. In fact, this book may have emphasized the importance of Aristotle in philosophical counseling among other important works of Cohen in his logic-oriented method, but so far, no independent or critical research has been published - especially by commentators - that simultaneously analyzes the effect of Aristotle's moral and logical foundations in logic-based treatment. MethodologyOur philosophical method in this research is analytical, and as one of its aspects, we have analyzed documents. In this step of the analysis, we first collected the documents and then organized the claims and their content. Then, by explaining logic-based therapy (LBT) and searching for the obvious and hidden Aristotelian roots in this treatment method, we have presented our analysis and evaluation in connection with the Aristotelian foundations of logic-oriented therapy, especially based on the three aspects of the hypothesis proposed in the problem statement section. ConclusionIn a comprehensive statement, from Cohen's point of view, the field of human feelings, emotions, and decisions has an inferential structure that is often hidden. What endangers a person's psychological health is the transformation of these internal conclusions into pseudo-inferences or so-called fallacies. It is for this reason that a person's will and then his words and actions fall into error, and therefore the relationship of a person with himself, others and the world around him becomes restless and confused.But at the same time, he believes in this Aristotelian teaching that human happiness depends on living according to virtues. The solution to this psychological confusion in logic-based therapy (LBT) is to identify and fix these fallacies by replacing them with appropriate virtues in the same field of thinking.Our analysis of the Aristotelian foundations of Cohen's logic-based therapy shows that: 1. In some subjects, Cohen has completely taken the basics of his discussion and his method from Aristotle; topics such as the Doctrine of the Mean, some types of fallacies and virtues, as well as the role of practice in establishing virtues in a person's existence. 2. However, in matters such as the deductive nature of human emotions, feelings and decisions, as well as being inspired by Aristotle's theory of "logical slips" and Aristotle's theory of practical analogies, Cohen only has an Aristotelian framework. This means that the foundations of Cohen's claims are Aristotelian, but when applied to LBT, new results were obtained. Overall, it seems that the scope of this second meaning is wider.
Najme Al- Hosseini; Ala Turani; Narges Nazarnejad
Volume 11, Issue 42 , July 2015, , Pages 5-22
Abstract
Today, one of the important issues in the field of epistemology is the impact of non-epistemic factors on human religious belief. William James (1842-1919) is the first one who attributed only one factor among the eight to have influence on the belief development process to reasoning and considered the ...
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Today, one of the important issues in the field of epistemology is the impact of non-epistemic factors on human religious belief. William James (1842-1919) is the first one who attributed only one factor among the eight to have influence on the belief development process to reasoning and considered the other seven factors non-epistemic. He suggested that human beliefs are formed in light of non-epistemic factors. According to his viewpoints, religion and religious beliefs are phenomena belonging to the human psyche dimension which is inner and individual. He considered religion to be associated with human emotional dimension rather than ideological one. This paper will identify that William James considers religion only a subset of emotional issues and suggests that the impact of non-epistemic factors on religious beliefs is very high. However, emotion and thought cannot be separated from each other. With reference to religious texts such as the Quran, we realize that the intellectual cognition is important in the faith parallel to emotional dimensions, and one is not merely affected by emotions in accepting the religious content but also she makes a choice using her thought. In this paper, we attempt to clarify whether the development process of human beliefs is formed apart from non-epistemic dimensions, or human existential dimensions (yet differentiated from each other) are in such interaction with each other that one cannot simply determine that the epistemic dimension is independent from other dimensions so the epistemic or emotional dimensions of human belief cannot enter the cognition domain in an independent manner.
