Research Paper
Masoud Zia Ali Nasab Pour
Abstract
There is a famous idea in modal epistemology according to which conceivability of a proposition is a good guide for its possibility. Yablo (1993) persents a model for justification of modal beliefs, based on which Conceivability of a proposition is evidence for its possibility. Van Inwagen (1998) believes ...
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There is a famous idea in modal epistemology according to which conceivability of a proposition is a good guide for its possibility. Yablo (1993) persents a model for justification of modal beliefs, based on which Conceivability of a proposition is evidence for its possibility. Van Inwagen (1998) believes that if we accept Yablo’s model, we have to accept modal skepticism. To argue for this, Van Inwagen examines the modal status of the proposition that transparent iron exists on Yablo’s model. Van Inwagen claims that this proposition is undecidable on Yablo’s model. So we cannot have a justified belief that it is possible that transparent iron exists. If van Inwagen’s claim about the modal status of the proposition that transparent iron exists is correct, Yablo’s model, one might think, faces a serious problem. For if we generalize van Inwagen’s analysis of the proposition that transparent iron exists, we have to count intuitively possible propositions, propositions the modal status of which can be intuitively known as possible, as undecidable. But it is quite plausible that our beliefs about the possibility of some intuitively possible propositions are justified, so these propositions are not undecidable. I will, however, argue that van Inwagen’s analysis of modal status of the proposition that transparent iron exists cannot be generalized to all (or most) intuitively possible propositions. And therefore it is possible to accept at the same time both Yablo’s justification model and van Inwagen’s analysis about the modal status of propositions like transparent iron exist.
Research Paper
Seyyed Masoud Hosseyni Toushmanlouei; Seyyed Mohammad Reza Beheshti
Abstract
The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased ...
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The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased from this basic insight that truth is ἀλήθεια (aletheia): the struggle between concealment and disclosure. In addition, Heidegger believes that in Plato’s philosophy, a transformation has emerged in the essence of truth, so that the truth has become Richtigkeit/correctness. According to Heidegger’s view, this transformation is the source of “Seinsvergessenheit/ forgetfulness of being” and this is the source of various forms of subjectivism and nihilism in the modern age. In contrary, Gadamer argued that Plato actually held the fundamental truth of ἀλήθεια, and that Heidegger’s view that Plato’s thought would inevitably lead to the oblivion of being and modern subjectivity is not correct. Gadamer has various strategies to prove his point of view. In this article, we will consider the status of the idea of the good in the theory of Ideas and the notion of dialectic in Plato’s Seventh Letter, and we will try to illustrate along with Gadamer that there are possibilities in Plato’s thought that can eradicate him from Heidegger’s critique.
Research Paper
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.
Research Paper
Zahra Zargar; Ebrahim Azadegan; Lotfollah Nabavi
Abstract
Inconsistency of methodological naturalism and religious beliefs has been the most important reason for theists to oppose methodological naturalism. But some philosophers defend methodological naturalism based on their theological dispositions. They believe that theological motivations can lead to a ...
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Inconsistency of methodological naturalism and religious beliefs has been the most important reason for theists to oppose methodological naturalism. But some philosophers defend methodological naturalism based on their theological dispositions. They believe that theological motivations can lead to a naturalistic methodology. In this paper we review and criticize two prominent types of these arguments and show their deficiencies: First we review arguments which concentrate on difficulties of “Divine Action” problem. According to them rejecting methodological naturalism leads to God of Gaps theology which is awkward and non-religious. Secondly we discuss arguments which aim to prove that supernatural entities could not be described via limited scientific method. The main claim of these arguments is that supernatural entities are too transcendent to be referred in a scientific theory.
Research Paper
milad omrani; Fereshteh Nabati
Abstract
To Avicenna, the relation between the subject and the predicate is of three kinds: possibility, necessity, and impossibility. Impossibility is the same as necessary non-existence. The word ‘modal’ in modal logic refers to these three. Avicenna has dealt with different types of modal propositions ...
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To Avicenna, the relation between the subject and the predicate is of three kinds: possibility, necessity, and impossibility. Impossibility is the same as necessary non-existence. The word ‘modal’ in modal logic refers to these three. Avicenna has dealt with different types of modal propositions in his logic books. However, in his philosophical books he has limited himself to propositions with the predicate of existence. In a merely structural division, based on the predicate of propositions, there are logical necessity and philosophical necessity. If necessity is not looked upon from a structural viewpoint, there would still be two types of necessity. Logical necessity based on the principle of contradiction. Predicates which have this property are the essentials in the Isagoge. In addition to these, Avicenna considers the ‘required essential accidents’, from Borhan, as necessary. But he does not base them on the principle of contradiction. I’d like to call them ‘philosophical’, whose other criteria is not the principle of Identity or contraction. Avicenna labels the essential accident as ‘required’ and considers them necessary. The necessity of the ‘required’, however, does not need ‘persistence’ or the principle of contradiction.
Research Paper
Mohammad Meshkat; Ali Asghar Mosleh
Abstract
Can Herder's philosophy of culture be a model for what is now called intercultural philosophy? Following the list of the components of intercultural philosophy from the standpoint of Ram and the Wimer in one case, Herder's thoughts about the plurality of cultures and critique of the Enlightenment 's ...
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Can Herder's philosophy of culture be a model for what is now called intercultural philosophy? Following the list of the components of intercultural philosophy from the standpoint of Ram and the Wimer in one case, Herder's thoughts about the plurality of cultures and critique of the Enlightenment 's Eurocentrism read out, with respect to those components, to answer this question,. By this to read out, Herder's hidden ideas in this contemporary issue, or in other words, a model for it, appears. While in the Enlightenment, the rest of the cultures were immature and humiliated, for more than two centuries, Herder, with the idea of cultural diversity, provided the basis for intercultural thought in his philosophy of culture. And with critique of Enlightenment's Eurocentrism, he resolved the biggest obstacle for it. Herder's precise boundary is between Rejection of radical relativism and skepticism, and promising cultural pluralism. The ultimate causes of history or affairs, in his own words, are good and perpetual, such as humanity, Happiness, Development and providence are his facilities against radical relativism. As a result of these matters as well as on the effect of cultural openings over each other, and other common issues, Herder provided important areas and mediums for polylog and coexistence of civilizations and cultures.
Research Paper
Mohammad Hosseinzadeh
Abstract
One of the new challenges to ‘free will’, based on new sciences, is the experiment that Benjamin Libet did about the brain’s processes that lead to human will. In this experiment he concluded that it is not so that humans initially will, and then the brain will work and execute the ...
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One of the new challenges to ‘free will’, based on new sciences, is the experiment that Benjamin Libet did about the brain’s processes that lead to human will. In this experiment he concluded that it is not so that humans initially will, and then the brain will work and execute the order of the will and finally organs move as a result of those process; but it is the human brains that unconsciously initiate the will 400 ms before action and humans will be aware of the brain's decision only 150 ms before the action. In this article, we have discussed the Libet's experiment on conscious will and according to the principles of Mulla Sadra, such as the abstract - material identity of the soul, predication between the soul and the forces, consciousness in all degrees of existence; we have explained the conscious will. The result of this study is that in Mulla Sadra's philosophy, Libeb's experiment does not conflict with the conscious will.
Research Paper
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.
Research Paper
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.
