Research Paper
masoud seyf
Abstract
The main question of this article is whether it is possible in Kant's ethical theory that an ethical agent commits mistake in recognizing a right ethical judgment or not. In order to reply to this question, first the place of wrong ethical judgment in Kant's ethical theory is considered. Then, by referring ...
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The main question of this article is whether it is possible in Kant's ethical theory that an ethical agent commits mistake in recognizing a right ethical judgment or not. In order to reply to this question, first the place of wrong ethical judgment in Kant's ethical theory is considered. Then, by referring to the two main ethical principles in Kant's theory, i.e. universality and autonomy, it is tried to show that these principles are united in Kant’s view and this unity constitutes the basis of his theory and makes him not to accept the possibility of wrong ethical judgment in his ethical theory.
Research Paper
reaz akbarian; tayebeh karami
Abstract
The relationship between incorporeal and material things is one of the most important issues in philosophy. Two-fold nature of Soul let it to be mediation between the intellect and the matter. This role of the soul is explained differently in the Plotinus and Mulla-sadra's philosophy. In Plotinus’ ...
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The relationship between incorporeal and material things is one of the most important issues in philosophy. Two-fold nature of Soul let it to be mediation between the intellect and the matter. This role of the soul is explained differently in the Plotinus and Mulla-sadra's philosophy. In Plotinus’ philosophy, the soul has two parts: higher and lower. The higher part is connected to the intellect realm and the lower one associated with the body. The soul is absolutely unaffected even in the lower part. Nature, which is the manifestation of the universal soul, is the mediator between the body and the immaterial soul. But soul in Mulla-sadra's point of view is not completely immaterial. The soul can become immaterial through the substantial movement. As a result, the soul involves the immaterial and corporeal worlds.
Research Paper
fatemeh sadegh zadeh ghamsari
Abstract
Among the perceptual faculties of soul, common sense has a special place. Without giving a clear picture of it, Aristotle attributes functions such as perception of common sense impressions and sense impressions by accident and recognition of aspects of distinction between objects and comprehension of ...
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Among the perceptual faculties of soul, common sense has a special place. Without giving a clear picture of it, Aristotle attributes functions such as perception of common sense impressions and sense impressions by accident and recognition of aspects of distinction between objects and comprehension of feeling to this faculty. Whereas Aristotle has clearly rejected common sense alongside the five senses, Ibn Sina and his followers regard it as one of the internal senses and attribute some of soul`s functions to it. Islamic philosophers, notably Ibn Sina, by removing certain ambiguities , putting forward reasons for proving it, and by enumerating other functions for it have reinforced Aristotle`s theory. It seems that common sense at most can be regarded as a vehicle for accepting and perceiving the sense impressions or the head of external senses; it employs the senses and then perceives the sense impressions. For this reason the act of issuing any judgment should be regarded as act by soul or attributed to the faculty of thinking. Despite the fact that the subject of knowing soul from Aristotle and Ibn Sina`s point of view have always attracted the attention of various thinkers and also each for his own part has done his best it enrich this subject, nonetheless it should be said that there are still questions that can be raised about the relation and interaction between soul, external senses, common sense and faculty of thinking that can only be illustrated properly by an exact study of subjects such as sense perception, imagination and faculties of soul.
Research Paper
mahin arab
Abstract
In modernity era, philosophical thoughts certainly have crucial influences on the growth and development of culture and civilization of western world. Among those philosophers who have theoretical viewpoints and opinions, and furthermore have introduced efficient methods in studying natural and human ...
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In modernity era, philosophical thoughts certainly have crucial influences on the growth and development of culture and civilization of western world. Among those philosophers who have theoretical viewpoints and opinions, and furthermore have introduced efficient methods in studying natural and human phenomena have more affection on interiorizing and making applicable philosophical thoughts in scientific, technological and cultural development of west. In this paper, two methodologies are discussed one of which is introduced in the beginning of modernity by leading French philosopher, Rene Descartes as a general and useful method for all kinds of sciences and the other one is introduced in heyday of modernity by famous Austrian philosopher, Karl Popper as a beneficial method for studying social phenomena. Evidently, each one of these methods is relying on particular principles and is derived from special ideological and historical backgrounds. They have also advantages and deficiencies which make them apt to be criticized. In this issue, the moot points above are reviewed and at the end, common aspects of both methods are considered briefly.
Research Paper
morteza mahdiha
Abstract
In the middle of sixteenth century, publishing of Copernicus' On the Revolutions of the Celestial Spheres led to the Copernican scientific revolution. This movement continued by publishing of Kepler's and Galileo's works in the early of seventeenth century. According to the common construal, in this ...
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In the middle of sixteenth century, publishing of Copernicus' On the Revolutions of the Celestial Spheres led to the Copernican scientific revolution. This movement continued by publishing of Kepler's and Galileo's works in the early of seventeenth century. According to the common construal, in this methodological revolution, deduction is replaced by induction. In traditional science, a few universal propositions possessed the main value and a vast collection of particular propositions were derived from them. This path in conversed in modern science and few general laws acquire their validity from sets of particular propositions. In other words, particular experimental propositions have essential validity and general laws gain their value in a derived way. After this methodological revolution in science, important transitions occurred in the political philosophy. The thesis of this paper is that these transitions are affected by the mentioned changes in the philosophy if science.
Research Paper
saleh hasan zadeh
Abstract
Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy ...
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Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy is theocentric like Malebranche philosophy. Final cause and efficient cause in Leibniz opinion are in line with God’s causality. Consequently with this idea Leibniz becomes close to the principle of “there is no cause except God”. Leibniz uses pre-established harmony and believes that mechanical cause is under the domination of the final cause. Leibniz criticizes Descartes concept of God strongly and in his view the Cartesian God is Similar to Spinoza’s God, the God who is omnipotent, Primary Nature, and lacks any will and understanding. The Cartesian perfect being is not the God, whom we imagine; who is the wise and just God; who does everything for the good of his creatures. The artificial God – like Descartes one – leaves us no option, but to accept obligation through patience. Spinoza denies any concept and definition of God as a wise and willing being. In his opinion God does not act through free will. The relation of wisdom and will to God is similar to the relation of movement and inertia. Therefore, the world has a mathematical and mechanical system and essentially is not ethical, humane, or rational. Everything occurs because of objective and un-reflexive rules of cause and effect. Leibniz strongly criticizes Spinoza’s concept of God and says: God is a definitive substance, person, and mind, but at the same time is the most perfect substance, God is the Monad of Monads, who harmonizes Monads activities through using his decisive mathematical order. Finally Leibniz introduces one nature – a simple substance or the Monad of Monads – as a transcendental being – or God -, the God who through ethical necessity should create the best possible world. Has Leibniz ultimately reached a philosophy - Spinozism - which he before denied strongly? What is the difference between ethical necessity in Leibniz philosophy and Spinoza’s natural necessity? This article aims to Explain Leibniz theology. Many new points exist in Leibniz theological approaches, which have been clouded by the excessive attention paid to Descartes philosophy in Iran’s philosophical sites. Also it wants to compare some of Leibniz’s theological views with the views presented by Plato, Aristotle, Descartes, Malebranche, and Spinoza. And finally, this paper aims to criticize Leibniz theology from certain viewpoints according to the capacity of this article.
Research Paper
mehdi soltani gazar
Abstract
Henry Bergson, the French philosopher, is one of pioneers of though stream which in the course of modern positivist views, renewed the role and authenticity of metaphysical, ethical and religious ideas. By adopting the intuitive epistemic method instead of experimental and positivistic method of modern ...
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Henry Bergson, the French philosopher, is one of pioneers of though stream which in the course of modern positivist views, renewed the role and authenticity of metaphysical, ethical and religious ideas. By adopting the intuitive epistemic method instead of experimental and positivistic method of modern science, he gave a central role to these ideas. He considered any kind of analytic view to the objects of knowledge as ignoring their essential interconnections and so inversion of their nature. According to Bergson, the world and all of its phenomena are temporal and dynamic. He means by time a kind of continuity and sequence of correlating phenomena and calls it "during." In his point of view, understanding of this essential nature is only possible by intuitive method and immediate connection to the world and its phenomena. The most sensible instance of this understanding is the conscience which we have from our inner states. Bergson uses his epistemological point of view in explaining the relation of mind and body. He accepts the duality of mind and body and considers the analysis of perceptual behavior as an explanation of their relation. According to him, knowledge has two aspects: sensitive impressions and memory which joint in the point of "image-souvenir." This point converts sensitive impression to the epistemic stream. However, it seems that Bergson's analysis has no substantive difference from Descartes' pineal gland and in effect, does not solve the problem of duality of mind and body and their relation to each other, since he considers the duality of mind and body as ontological and not epistemological as well.
