Sajjad Hejri
Abstract
Terminology is one of the necessities of any science, which, if done historically, would be doubly useful. Among the terms of practical philosophy, which although it is familiar and used extensively in the sciences of the Qur'an as well as in history and custom, as a philosophical expression, it has ...
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Terminology is one of the necessities of any science, which, if done historically, would be doubly useful. Among the terms of practical philosophy, which although it is familiar and used extensively in the sciences of the Qur'an as well as in history and custom, as a philosophical expression, it has not been studied from a historical point of view, it is the word مدنی, which is the relational adjective of مدینة. This term, which is widely used in the heritage of the Islamic world, is used in the title of the third branch of practical wisdom, الفلسفة المدنیة, and the infamous and fundamental term مدنی بالطبع which is central to philosophical anthropology and philosophy of social sciences, is derived from it. Therefore, it is necessary to address it, especially studying it in civilization studies is also necessary; because the word civilization is also based on it. By examining the مدینة and مدنی in the original dictionaries of the Arabic language such as Al-Ain, Mukhtar Al-Sahah, Tahzib Al-Loghah, as well as in books related to Quranic sciences, this article opens the way for its research in the Arabic reports/translations of Greek philosophical texts which by investigating them it seems that the unknown translator of Aristotle's Rhetoric is a pioneer in the use of مدینة and its derivatives in the Greek translation of πολις and its derivatives, and in the use of مدینی as a relational adjective is also unique and perhaps it is a sign of its antiquity.
said binayemotlagh
Abstract
Heraclitus is widely held to believe in Becaming (universal Flux, Motion, so to speak): whereas Parmenides in Stability (Rest, to use Platonic terminology). If it really were so, how then could we explain the eternal caracter of Heraclitian Logos or the emergence (genesis) of beings as Parmenides describes ...
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Heraclitus is widely held to believe in Becaming (universal Flux, Motion, so to speak): whereas Parmenides in Stability (Rest, to use Platonic terminology). If it really were so, how then could we explain the eternal caracter of Heraclitian Logos or the emergence (genesis) of beings as Parmenides describes it in second part of his poem ?In this paper, we are dealing only with Heraclitus, focusing on fragment 32: “One, sole Sage, is unwilling and yet willing to be called by the name of Zeus”. To do so, we first assess some leading commentaries, then we suggest a different interpretation of the same fragment.
philosophy
Asghar Vaezi; Hussein Niazbakhsh
Abstract
IntroductionIbn Gabirol (a Jewish philosopher of the 11th century CE) enumerates different divisions for the concept of "being" in his book, “Fons Vitae". At first glance, some of these divisions seem incompatible with each other. Based on the findings of this research, Ibn Gabirol considers “being” ...
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IntroductionIbn Gabirol (a Jewish philosopher of the 11th century CE) enumerates different divisions for the concept of "being" in his book, “Fons Vitae". At first glance, some of these divisions seem incompatible with each other. Based on the findings of this research, Ibn Gabirol considers “being” to be equivalent to “unity”. By focusing on this concept, different divisions of being can be reconciled. God (Unity the Creator) is at the head of the hierarchy of beings and after that, there is “what is possible” (unity the created). Every “possible” is made up of two beings: matter and form. According to Ibn Gabirol, the form is the same as unity, but matter (material being) is neither unity nor plurality, although it can be the subject and sustainer of unity and plurality.Research Question(s)Ibn Gabirol has several different interpretations of the meaning of “being” and its types. On the one hand, he attributes “being” to God or “First Essence”, and on the other hand, he attributes it to “universal matter” and “universal form” and not God. The Jewish philosopher, also, has different interpretations about the value of “being” and its meaning. But how can these different interpretations and statements be united? Is it possible to achieve a coherent philosophy from Ibn Gabirol's ontology? Literature ReviewThe issue of "being" in the philosophy of Ibn Gabirol is not raised by the commentators of this philosopher and his book, “Fons Vitae”. Most of the commentators have not tried to specify the type of being of matter and determine its relation to the “universal form” and “First Essence”. It is only “Sarah Pessin” who has tried to determine the place of matter and explain the ontology of Ibn Gabirol in her book: "Theology of Desire". But she has abandoned the duality of matter and form and has considered “universal matter” to be higher and more valuable than form, and this is exactly what is not consistent with Ibn Gabirol's philosophy and the text of “Fons Vitae”. MethodologyThis article’s method is "structural textualism". In this method, some internal contradictions of a specific text are considered and only based on the text and its content and rules, and without considering external assumptions, it is tried to dissolve the contradictions or solve the problems. ResultsIn Ibn Gabirol's ontological system, “matter” has a special place and cannot be compared with Ibn Sina's "quiddity" (Mahiyat). According to Ibn Gabirol, universal matter and universal form are equal and none is superior to the other. Only God is the source and creator of both and for this reason, God is above them. This point of view is opposed to the dominant view of the Platonic philosophers (such as Muslims, Jews, Christians, and even pagans) who consider matter as the source of ambiguity and change, and sometimes equal to privation. Ibn Gabirol has a different view of “matter” and believes that matter has the highest ontological rank after God and is more valuable (dignior) than all beings in the world (from Intelligence to Soul, Nature, etc.). Discussion The foundation of the coherence of the Jewish philosopher's ontology and the relationship between the types of being is the concept of "unity". The statement "being is unity" is the fundamental statement of Ibn Gabirol's ontology. Unity the Creator or God, which is "one", is the unity that is self-sufficient and has inherent consistency. This pure unity emanates its unity to the world. This emanated unity (unity the created) is called “universal form”. But the emanated unity is not self-sufficient and needs a sustainer, which is a “universal matter”. Matter in itself is neither unity nor multiplicity, but the origin of the realization of unity and multiplicity, and for this reason, it is related to unity. All beings in the universe can be analyzed into matter and form. God is "one" or unity that is self-sufficient and is the origin of all numbers or beings. From this self-sufficient being, another “one” is created, which is conjunct with matter. This substance causes the multiplication of this secondary unity and makes different numbers which are created from "one". Therefore, the only beings that have real existence are:The first essence (unity the creator and self-sufficient)universal form (unity the created and non-self-sufficient)universal matter (the sustainer of form).The “First Essence”, which is “pure unity”, is called “absolute being” (esse tantum). The universal form and universal matter are called universal beings (esse universalis) and all other entities that are reduced to matter and form are called beings (esse). The relationship between matter and being is as paradoxical and ambiguous as the relationship between matter and unity. Matter is not the substance of unity, but is the sustainer of unity, and for this reason, it is indirectly called “unity”. In the same way, matter is called “being” because of its connection with being. ConclusionThe concept which is able to solve the problem of “being” in Ibn Gabirol's philosophy is “unity". Just as all beings are numbers and numbers are all created from the repetition of “one”, beings are also the result of the repetition of “being” and finally reduced to universal matter and form and the first essence.
seyed alireza hoseyni beheshti
Abstract
Since the la.st two decades of the last centery, the American cosiaty has witnessed that emergence of a social movement could "multiculturalism". It has challenged the dominated moniestic view which prescient for a long time the American culture as more or less homogeneus with little (if any at all) ...
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Since the la.st two decades of the last centery, the American cosiaty has witnessed that emergence of a social movement could "multiculturalism". It has challenged the dominated moniestic view which prescient for a long time the American culture as more or less homogeneus with little (if any at all) respect for different concerning divers cultural identities of the citizens. The first section of the present paper will deal with exploring the main features of the debate over the challenges to sight in details. The second section will attempt to explore the philosophical assumptions behind each view. The third section is design to offer a better understanding of the issue at bands in the debate which shall mainly rely on Alasdair MacIntyre’s conception of traditional of moral enqurity and will be follow by some concluding points to the arguments of this paper.
philosophy
Saeede Mohamadzade; Mohammadreza Beheshti
Abstract
The method of the present research is descriptive-analytical and it is discussed to express the arguments of the immortality of the soul and reincarnation in Phaedo and their similarities and differences with Orpheusian and Pythagorean doctrines. There is a difference of opinion regarding how Plato was ...
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The method of the present research is descriptive-analytical and it is discussed to express the arguments of the immortality of the soul and reincarnation in Phaedo and their similarities and differences with Orpheusian and Pythagorean doctrines. There is a difference of opinion regarding how Plato was influenced by these traditions. Some commentators believe that Plato was influenced by Orpheusian thought in expressing his eschatological teachings, and others considered them to be influenced by the Pythagoreans. Reincarnation is the most important eschatological doctrine, which has many disagreements about its origin, and some of Plato's arguments are based on it. This doctrine raises questions, such as what is the connection between liberation from the cycle of reincarnation and the divinity of the soul? In addition, what is the necessary condition of this divinity? In this article, while expressing and analyzing Plato's arguments based on Orpheusian and Pythagorean eschatological thinking, we address these questions and express our position regarding how and how they influenced much Plato.
philosophy
Habibullah Danesh sharaki; Seyed Ahmad Fazeli; said mahmudpor
Abstract
In this article, we try to explain that although the Renaissance was a renaissance and a transformation that was not and is not desirable to the church, the preparations for this transformation have been gradually provided at least since the 13th century AD within the church itself. Certainties of the ...
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In this article, we try to explain that although the Renaissance was a renaissance and a transformation that was not and is not desirable to the church, the preparations for this transformation have been gradually provided at least since the 13th century AD within the church itself. Certainties of the church itself, such as the belief in the Trinity, the infallibility of the Pope, the Aristotelian view of religion, various readings, at the top of all of them, the appearance of Martin Luther, which led to the establishment of the Protestant Church, translations from Islamic culture centered on Avicenna and Averroes was taught in Latin and was taught in the church itself. The consequences of these developments in the centuries leading to the Renaissance, such as anthropocentrism, the originality of reason, the controversy over the truth of the church and secularism, are exactly opposite to the medieval worldview. Medieval philosophers were planted and nurtured, and in the Renaissance, in various contexts that we have highlighted the philosophical dimension in this writing, it bore fruit. The establishment of naturalism in theology by the Catholic Church is only one example of these cases. Other cases we have tried to briefly explain in this article. In the end, the roots of some components of modernity should be sought in the same completely intertwined theological-philosophical complex in seminary tradition.
mehdi zakeri; Ilham Abbasi
Abstract
The problem of "other minds" as one of the most serious epistemological problems in philosophy derives from Descartes' dualism. Since then, several solutions have been proposed for this issue. But each of these solutions faced with some problems. In contrast to the classical philosophy and the tradition ...
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The problem of "other minds" as one of the most serious epistemological problems in philosophy derives from Descartes' dualism. Since then, several solutions have been proposed for this issue. But each of these solutions faced with some problems. In contrast to the classical philosophy and the tradition of analytic philosophy, Heidegger describes the origin of this problem and the solutions, to which it has been addressed, Heidegger's inaccurate analysis of man, the world, and the relation between the two, as well as many other epistemological issues. Heidegger transmits and dissolves the problem of other minds from the scope of epistemology to the ontological domain. His approach shows how an unrealistic and illegitimate problem arising from the inaccurate analysis of man and the world, and the relationship between the two, has become an epistemic and undisputed problem. Heidegger shows that not only this issue, but any other epistemological problem, can only be found in a particular kind of ontology. Self-disciplined subject is only in traditional philosophy that wanders in determining its mission to the world and others. According to her analysis, every human being is with others and he faces others in practical life. This encounter does not leave an epistemic controversy in others.
Milad Nouri Yalghuz-aghaji; Majid Ahsan
Abstract
Modern thought, focusing on spatiotemporal connections of human beings and emphasizing science, technology, and earthy bliss, has ignored the idea of ultimate and otherworldly bliss as a form of asceticism. It thus filled with Nihilism and Dysphoria. It was while human beings in the classic world emphasizing ...
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Modern thought, focusing on spatiotemporal connections of human beings and emphasizing science, technology, and earthy bliss, has ignored the idea of ultimate and otherworldly bliss as a form of asceticism. It thus filled with Nihilism and Dysphoria. It was while human beings in the classic world emphasizing the hereafter bliss were ignoring the importance of life and happiness in this world. Nowhere, neither the results of modern thought nor the classic lifestyle cut off the earthy bliss is desirable. The issue is how to achieve an attitude beyond their problems and obstructions? This article has turned its attention to this issue through a descriptive-analytical method. It seems that on the basis of the Primacy of Existence (Isalat al-Wujud), any duality is artificial and unreal. Insisting on the unity of the modes and moments of reality, we can emphasize the unity of the soul and body, saying that happiness in this world and that world are in parallel. The result according to us is that the path of heaven passes through the earth, and the prosperity of the other world as the interior of this world can be possible only through the prosperity and protection of the present one.
philosophy
Mohammad Nejad Iran
Abstract
This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, ...
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This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, and basically, modernity has an inseparable link with the subject and consciousness. Nietzsche's criticism of the subjective concept of modern man and the revival of the elemental instinct in the drawing of the human face is considered a fundamental criticism of modernity. In this research, firstly, the relationship between instinct and consciousness is examined in the theoretical foundations, focusing on the thought of Rousseau and Schopenhauer, and then the relationship between instinct and moral values, as well as the desire for truth in Nietzsche's view, is investigated. Nietzsche believes that the reduction of man to consciousness (the knowing subject) requires ignoring other dimensions of human existence, such as physical, instinctive, emotional, and historical dimensions, and as a result, he considers the image of modern man as a subject to be an incomplete form of man, which, despite the cognitive and moral centrality in modern metaphysics, has ignored important aspects of human being and natural dimensions that can lead to his prosperity. This article finally deals with the place of body and instinct as natural dimensions of human existence and their priority over mind and subjective consciousness in Nietzsche's anthropology.
philosophy
sajad mombeini
Abstract
Reflecting on existence as a linguistic practice has always been one of the sublime features of literature. This issue has had a significant appearance in Khayyam, so that Khayyam's work can be considered as a kind of problematic project of questioning existence. In the current research, it was tried ...
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Reflecting on existence as a linguistic practice has always been one of the sublime features of literature. This issue has had a significant appearance in Khayyam, so that Khayyam's work can be considered as a kind of problematic project of questioning existence. In the current research, it was tried to achieve new ontological perceptions of Khayyamian Thing with a materialistic approach and from a post-structuralist perspective. Here, identifying a convergent series of objects on one hand, and proposing the Conversion and Transmission idea as an underlying mechanism in Khayyam on the other hand, prepare strong analytical possibilities for new ontological formulations of Khayyamian Thing. Designing the Conversion and Transmission idea showed that the convergent series of objects are continuously connected with each other, and by producing new ratios, it displays a process of physical inner expansion. Finally, by theoretical analysis of these extended and expanding objects’ relations, four ontological ideas including inexhaustibility of existence, the object having memory, inner-expansion of desire (Oedipal economy of desire), and fetishism, as the result of the symptomatic encounter with Khayyam, are presented.
s. mohammad hossain mirdamadi; Ali Arshad Riahi
Abstract
The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, ...
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The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, Mulla Sadra’s ontology has the potential to explain the ultimate goal of morality in his theological system. The perceived transcendental wisdom of being and mankind and the type of its perception of religious texts will have new consequences in its moral school. Many of the problems of moral schools, including the question of the subjective or objective nature of morality, self-actualization, or virtue in morality, plurality or unity in the moral attitudes of a kind of man, the task or conclusion in morality, etc., in the transposition of transcendental wisdom lead to a clear and immediate outcome. In this paper, while the influence of the principles of the immortality of the soul, the quality of its origin and its survival, the powers of the soul and the wise and reasonable measures, are elucidated on ethical issues, the general lines of Mulla Sadra’s moral school are extracted according to its foundations and works in this field.
Mohamadmehdi Moghadas
Abstract
In this essay, the first part of Parmenides' dialogue is analyzed. This dialogue presents two challenges to the theory of Forms: "Infinite Regress Arguments" or "Third Man Argument" and "impossibility of knowledge". At first, we try to yield a precise description of the first part of this dialogue, and ...
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In this essay, the first part of Parmenides' dialogue is analyzed. This dialogue presents two challenges to the theory of Forms: "Infinite Regress Arguments" or "Third Man Argument" and "impossibility of knowledge". At first, we try to yield a precise description of the first part of this dialogue, and then by analyzing Parmenides' arguments, we exhibit that his arguments are based on the assumptions of "Self-Predication", "One over Many", "Principle of Non-Identity" and "Principle of Uniqueness". We then make it clear that Parmenides is not justified in applying the assumption of Non-Identity and cannot make an Infinite Regress. Then we deal with the problem of the separation of Forms from the objects of this world and the subsequent "impossibility of knowledge" and by analyzing his arguments we show that Parmenides, in declaring the impossibility of knowledge, has committed at least two logical mistakes, and he then could not conclude that we do not partake of a Form of knowledge.
rohollah hadi; zahra mostafid; seyyed mohammadreza hoseini beheshti
Abstract
Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought ...
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Love is a common theme of philosophy and mysticism. In Plato's view and in Rumi's considerations on love as well, love is known to be a source of divine intellect, all-perceiving power. In this paper, we compare the two views and highlight the similarities between them. In the genealogy of Rumi's thought and lived experience in the domain of love and the kind of general understanding governing his formulation of romantic concepts, it seems necessary to burrow into the historic-philosophical foundation of this kind of attitude. In this path, the shadow of Platonic thought as the origin of virtue-centered evaluation in the realm of love comes to fore. In this comparative approach of philosophy and mysticism to the phenomenon of love, the roles of sensory, rational, and intuitive knowledges are determined by and through Plato's dialectical method, which has been addressed in nine different dialogues including Phaedrus, Symposium, Republic, and Theaetetus. Based on these discussions, one is encountered among Rumi's lyric poetry with layers of epistemological argumentations, particularly in the Divan of Shams, which overlaps with Plato's epistemological view of knowledge and love. This indicates the influence of Plato's ontological and virtue-centered attitude on Rumi.
philosophy
Yaser Hashemi; Abuzar Rajabi
Abstract
Introduction"Divine Hiddenness Argument" is one of the arguments against the existence of God, which has attracted the attention of some religious philosophers in the contemporary era. The introducers of this argument, by referring to some important attributes of the God of monotheistic religions, and ...
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Introduction"Divine Hiddenness Argument" is one of the arguments against the existence of God, which has attracted the attention of some religious philosophers in the contemporary era. The introducers of this argument, by referring to some important attributes of the God of monotheistic religions, and the requirements and consequences of accepting these attributes in human life, especially His complete and absolute love for His creatures, try to convince that the real world is devoid of the existence of God, or at least make the possibility of His non-existence appear weaker than the possibility of His existence.John L. Schellenberg, the Canadian philosopher, has tried to present this matter in the form of various logical arguments in his works, and in his opinion, has tried to make it appear as complete proof against the existence of God. On the other hand, a range of theistic thinkers and philosophers have tried to criticize this argument and show its inadequacy in proving the non-existence of God. This argument is based on the concept and assent principles, whose discussion and analysis will be helpful in the correct understanding of the argument, and the continuation of its criticism.Although in the works that criticized Schellenberg's “Divine Hiddenness Argument”, useful information about the principles and presuppositions of Schellenberg's argument has been stated, and we have also taken advantage of this information, none of them have discussed this argument from the perspective of assent principles and they have not examined and corrected. In this paper, we are going to investigate Schellenberg's “Divine Hiddenness Argument”.Principles are the contents and materials on which the problems of science are based, and they can be divided into two parts: concepts and assents. Assent principles refer to propositions that come as an introduction to the arguments and analogies used in a science, and to prove the problems and rules of that science. These propositions are also of two categories: some of them are self-evident, and therefore, do not need proof; while some others are theoretical and need proof, and of course this is done in another science other than assent principles.The type of assent principles are confirmation and they are propositional and indicate the assent of existence, the truth and reality of propositions, and the issues and subjects of science; in other words, assent principles are issues and reasons that lead to the acceptance of the existence predicables of science problems. In this research, by examining Schellenberg's works, we have tried to extract the assent principles of his interpretations of the “Divine Hiddenness Argument”. Literature ReviewAccording to the search of valid and indexed scientific documents in scientific sites, so far eight scientific-research articles and two books have been written about the “Divine Hiddenness Argument”. In all of them, the authors have either taken steps in the direction of presenting the “Divine Hiddenness Argument”, or they have mentioned the presuppositions of Schellenberg's argument, but as we will indicate in our research, the assent principles of this argument have not been mentioned by those authors; it is why referring to these principles is considered as the originality of this research, although some researchers have indirectly referred to these principles in their works. MethodologyThis paper using a descriptive-analytical method, refers to the assent principles of Schellenberg's argument and analyzes them. In the analysis, data is collected from Western and Islamic sources, and rational and descriptive-analytical analysis is used (If necessary). ResultsBy examining Schellenberg's works, one can find four assent principles for his argument: 1. the involuntary nature of the belief formation process in humans; 2. God's finality, His incomparability, unsurpassable, and inaccessibility; 3. Ultimism theory; 4. Human free will. The explanation of these matters, along with considerations based on them, will be presented in this research.
Ahmad Asgari; maedeh eslamloo
Abstract
The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, ...
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The issue of "error", along with the subject of knowledge, is very important for Plato and in the context of defining knowledge as the right belief in Theaetetus, it seeks to explain the possibility of mistaken belief. He offers suggestions to explain the issue of error beliefs. He offers two proposals, one based on the concepts of knowing and not-knowing, and the other based on the concepts of being and not-being, puts two puzzles to believe in error, and both of these are two puzzles to believe in error. Then, he presents three solutions to false belief. Each of these suggestions is carefully reviewed. But all the ways will remain in vain and the efforts are fruitless. Here, Plato seeks to show that the mere reliance on detail as what true knowledge belongs to it, leads to the impossibility of explaining false belief. In this paper, different aspects of the issue of error belief are analyzed to reach Plato's views in the Theaetetus treatise.
masoome mirsaeedi; malek Hosseini; Shahla Eslami
Abstract
It seems that objective historiography and the question of the real referent in photography do not have a clear relation, as can be seen in most of the contemporary essays on the relation between history and photography which are based on new definitions of representational capacity of photography and ...
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It seems that objective historiography and the question of the real referent in photography do not have a clear relation, as can be seen in most of the contemporary essays on the relation between history and photography which are based on new definitions of representational capacity of photography and have no attention to past currents of historiography although all of them, in criticizing the photographic representation refer to works of Roland Barthes and his contemporaries, as the classical texts on photography. But a point that has been almost ignored is that Barthes' attention to the problem of the referent in photography goes beyond mere structuralism. His works on these two seemingly distinct areas namely history and photography show that his critical attitude toward the tradition of objective historiography, through all his intellectual life, from structuralism to poststructuralism, has been present in different areas including photography. What Barthes looks for by analyzing the problem of referent in photography is indeed the problem of objective historiography and its relation to reality, which he believes is not representable. Doubting the possibility of objectivity in historiography, Barthes challenges within semiotic framework the notion of ”photo is equal with reality” and therefore criticizes the realistic approach in history and photography.
Seyedeh Massoumeh Mousavi; Mohammadreza Hosseini Beheshti
Abstract
In this essay, we are trying to inquire and critique Allen Wood's ideas about the problem of formalism in Kantian Ethics. Wood is one of Kant's interpreters who has been dealing with the formalism problem for so many years. Once he believed that the problem is a real challenge for Kant's ethical thought ...
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In this essay, we are trying to inquire and critique Allen Wood's ideas about the problem of formalism in Kantian Ethics. Wood is one of Kant's interpreters who has been dealing with the formalism problem for so many years. Once he believed that the problem is a real challenge for Kant's ethical thought and then he tried to suggest a solution for it.
At first, we try to explain the theoretical foundation of the problem and in light of that show the importance of the problem for judging Kant's ethics and illustrate why and how the formalism problem was brought about. In the second part, we explain Wood's approach to the problem and critique the final position of him as an advocator. Then deal with critiques that Wood's solution can not handle; the critiques that Robert Pippin suggests and their foundations are in Hegelian heritage. In conclusion, we show that why ascribing a theory of value can not overcome the formalism challenge. In the same part, we introduce an approach that can help solve the problem; an approach that claims that we may be able to fill the emptiness of moral law and rational moral agent in Kant's ethics by focusing on Kant's philosophy of history and philosophy of religion provides. Contents that can shed light to solve the problem by connecting moral agents to the world and his concrete entity.
Ali Akbar Abdol Abadi; Seyed Amin Mirhoseini
Abstract
Seyed Mohammad Hossein Tabataba'i “Theory of Etebariat” is a theory for explaining the mechanism of a set of human perceptions which have not counterparts in the external world and are the fictions of the active powers of man. Some of these perceptions consist of our perceptions of ...
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Seyed Mohammad Hossein Tabataba'i “Theory of Etebariat” is a theory for explaining the mechanism of a set of human perceptions which have not counterparts in the external world and are the fictions of the active powers of man. Some of these perceptions consist of our perceptions of Goodness (Husn) and Badness (Qubh). By knowing Goodness and Badness as Etebari (conventional), it can be assumed that Tabataba'i Theory of Etebariat is a contractualist theory. In this paper, we have tried to compare Tabataba'i theory with one of the contemporary contractualist theory, i.e., John Rawls’ “Justice as fairness” theory, to consider their points of similarities, and to get, by this comparison, a better understanding of Tabataba'is Theory of Etebariat and it's being a contractualist or non-contractualist theory. So, in this paper, we will discover, extract, and state, by an analytic method, the presuppositions, arguments, and implications of these two theories. We claim that, in these three aspects, there are similarities in Tabataba'i’s and Rawls’ theories, which justifiably support our assumption.
Hossein Salimi; Leila Ahar
Abstract
Analyzing the phenomena of the social world based on the idea is the purpose of this article. The paper attempts to show that ideas as the explanatory factor can be used in the study of social and political issues. To explain the analytic role of the idea, we take a constructivist-interpretive overview ...
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Analyzing the phenomena of the social world based on the idea is the purpose of this article. The paper attempts to show that ideas as the explanatory factor can be used in the study of social and political issues. To explain the analytic role of the idea, we take a constructivist-interpretive overview of the question "How is it possible?". Accordingly, the thinking human is at the center of attention. According to the constructivist-interpretive approach, it is the qualities in the thinking human that enable him to construct an idea of meaning and then give effect to it. These features include: 1) the human mental structure, (2) the ideographic perception of human, (3) the representational role of concepts and language in human, (4) causality in human, (5) rationality in human action. This article explains how human beings can influence the phenomena of the social world by explaining these characteristics in humans. By Understanding how the idea is influenced we show that the idea has the potential to be used as an explanatory factor for the analysis of social phenomena, including politics.
Masoud Alvand
Abstract
The K axiom in the logic of knowledge expresses this epistemological approach that knowledge is closed under known implications. For Dretske, for two reasons, the closure of knowledge cannot be tautology: first, the knowledge operator does not penetrate into some of the logical implications of our believed ...
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The K axiom in the logic of knowledge expresses this epistemological approach that knowledge is closed under known implications. For Dretske, for two reasons, the closure of knowledge cannot be tautology: first, the knowledge operator does not penetrate into some of the logical implications of our believed propositions; secondly, the conclusive reasons of belief in a proposition cannot be regarded as a conclusive for believing in the heavyweight implications of the proposition. Therefore, if we continue to insist on full adherence to the closure of knowledge, we will inevitably accept skepticism, and it is no way to exclude this epistemological principle and reject the axiom of K. But the abandonment of the closure of knowledge and, consequently, the rejection of the axiom of K would mean that all the modal logics that comprise this axiom cannot be suitable formal systems for the study of epistemological arguments. In this paper, we show that the logic of justification, as a modal logic, while satisfying Dretske’s views, can be a proper formal modal system for studying epistemological arguments.
Mahmoud Sufiani; Mohammad Asghari; Mohsen Bagherzadeh Meshkibaf
Abstract
The French Revolution is recognized as the first concrete presence of the modern individual in history, where he stands for the realization of right and liberty against the absolute power of the king and wants absolute freedom. But Hegel, despite much praise for the revolution, deals with Pathology and ...
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The French Revolution is recognized as the first concrete presence of the modern individual in history, where he stands for the realization of right and liberty against the absolute power of the king and wants absolute freedom. But Hegel, despite much praise for the revolution, deals with Pathology and critiques the meaning of will, freedom, and individuality in them. At the end of the Spirit chapter of Phenomenology, Hegel deals with the French Revolution, especially the era of terror and, in his dialectical space, rises to the battle by imagining the revolution from the absolute self-consciousness, absolute freedom, partial will, and general will, and proves Robespierre’ and the French nation’s abstract and hollow understanding of these terms. Hegel, after this criticism, also implicitly deals with Rousseau's critique as the foregrounding of the French conception of the meaning of these terms. After examining the outcome of absolute freedom and all its determinations to the end, Hegel redefines the fundamental terms in the Terror section and illustrates how public freedom and will are realized in his political thought system whereby penetrating into the absolute power and will, not only does the particular return to the individual again, but also realizes the whole inside him through outer mediators, and in this way, coming up with a very precise definition of the whole exclusive in individual and returning the external reality to the individual in a complex way.
Ahmad Ebrahimipur; Malek Hosseini
Abstract
Whenever it is said there is no truth in place, this question comes up as to whether the truth itself does exist or not? Two answers are offered for this question. First, there is no truth other than the truth that there is no truth (modern nihilism). Secondly, there is no truth even the truth that there ...
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Whenever it is said there is no truth in place, this question comes up as to whether the truth itself does exist or not? Two answers are offered for this question. First, there is no truth other than the truth that there is no truth (modern nihilism). Secondly, there is no truth even the truth that there is no truth (postmodern nihilism). This paper aims at exploring the second answer by presenting examples of the claim in postmodernism. While pluralism states that there is no absolute truth, nihilism asserts that there is absolutely no truth and that the same truth is not true as well. Hence, postmodern nihilism is self-contradictory based on its realistic interpretations and self-reflective based on its nihilistic interpretations. Post-structuralism is nihilist from the epistemological perspectives because it claims that no cognizance can be generalized and adjusted to the world but it is probably not nihilist in terms of semiotics because it does not deny the principle of implication. Deconstruction is nihilistic and devastative for the authorship-oriented person exercising centralism. Post-colonial nihilism is also indicative of the destruction and disapproval of the identity of the colonialized lands as well as reflective of the denial of the identity of the minority races like the black. Gender nihilism engages in denial of gender and queer nihilism denies any sort of sexual, gender, and identity normality.
khatereh Sobhanian; Mohammad Javad Safian
Abstract
Human life is inevitably linked with the environment and nature. Water, air, food, etc all are guarantors of the survival of human life and activities on earth. Humans reside on the earth, and so their dependence on the earth and other beings is supposed to be all other proportions of them. But mostly ...
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Human life is inevitably linked with the environment and nature. Water, air, food, etc all are guarantors of the survival of human life and activities on earth. Humans reside on the earth, and so their dependence on the earth and other beings is supposed to be all other proportions of them. But mostly the relation gradually ends up neglecting one side, the environment, and using it as a resource in favor of human on the other side. This relation is based on the dominant thinking of the subject-object and neglect of other environmental values. The continuation of this situation will seriously damage the life of the earth and all beings. Martin Heidegger, a contemporary German philosopher who considers the history of Western thought as a history of neglect of being, believed that the deep roots of the current human relationship with nature and environmental crisis are in the particular perception of beings according to which beings are considered as mere human’s objects for domination of them. Heidegger considers such a relation to beings and the whole of nature as a subjective relation and attempts to solve the problem by means of the question of being and dwelling in the earth on the basis of friendship and the negation of dualism.
Ali Fathi
Abstract
In Derrida's thought, "deconstruction" is not a "method" but an "approach" that questions the whole of metaphysical ideas and the tradition of Western philosophy from Plato to Husserl. The scope of his view also includes religious concepts because of their metaphysical nature. This paper shows the role ...
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In Derrida's thought, "deconstruction" is not a "method" but an "approach" that questions the whole of metaphysical ideas and the tradition of Western philosophy from Plato to Husserl. The scope of his view also includes religious concepts because of their metaphysical nature. This paper shows the role of the term "deconstruction" and its application and explanation in the field of theology. To this end, while pointing to alternative interpretations that link Derrida’s deconstruction with nihilism and critique of this claim and relying on the deconstructive evidence of his thinking, such as the concept of the gift, the paradox of faith, the promise of faith, and justice, it has been tried to speak of the similarity between deconstruction and the possibility of religious thought. With this statement, the metaphorical reading of some of his commentators becomes irrelevant, and the positive and negative aspects that exist in differentiation and impossibility as deconstructive devices can pave the way for the possibility and understanding of a kind of negative theology in Derrida's philosophical thought and questioning of the sacred in the contemporary era.
Hossein Mesbahian
Abstract
This paper argues against a singular and definitive notion of modernity and calls for a new formulation of this elusive concept that moves beyond the framework established by its strongest proponent: Jurgen Habermas. In addition to serious consideration and analysis of non-Western critiques of Habermas’ ...
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This paper argues against a singular and definitive notion of modernity and calls for a new formulation of this elusive concept that moves beyond the framework established by its strongest proponent: Jurgen Habermas. In addition to serious consideration and analysis of non-Western critiques of Habermas’ unfinished project of modernity, the approach advocated here seeks to examine four central components of what I shall refer to as “multiple modernities”—components which are themselves the product of cultural diversity. 1) By reference to the multiplicity of cultures and histories, the notion of multiple modernities challenges the concept of universal history. 2) This concept takes into account the multifaceted roles of the various agents involved—in the development of multiple modernities. And because this is so 3) the underlying values of these cultures allow modernity to take on various forms. 4) The concept of “Multiple Modernities” definitively acknowledges the link between modernity and civilization—a link which I argue is a defining feature of the project of any modernity.
