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Journal of Philosophical Theological Research (17359791)(15-16)pp. 105-126
Ontologyandcosmology, includingdiscussionsimportantandlong-standingphilosophythathasalwaysoccupiedthe minds of philosophersOntologyandcosmology, includingdiscussionsimportantandlong-standingphilosophythathasalwaysoccupiedthe minds of philosophersWhitehead,one of thefew philosophers of thetwentiethcenturythatrevived theimportant questionsof metaphysics.Thoughthe traditional problemsof metaphysics,likeunity and multiplicity,stabilityandmotionandtime and placesuggests that,in providinga solutionforthemin any waywithin the framework ofthe attitude ofpreviousphilosophers,such asAristotle,leftا
Journal of Philosophical Theological Research (17359791)(1)pp. 103-128
The present paper is going to comparatively investigate into Kant and Hegel’s views on the essence of ‘category’, giving up the issues such as the number of categories and other detailed discussions. So, to begin with, having mentioned the differences between Kant and Aristotle viewpoints on the categories, the paper inquires into several points such as Kant’s influence on Hegel regarding the categories, Hegel’s criticisms of Kant in this regard, their differences on the category and so on. In other words, the paper inquires into the similarities and contrasts of the two viewpoints on such things as the relationship between the category and noumenon, subjectivity and objectivity of the categories, and critical views on Hegel.
Journal of Philosophical Theological Research (17359791)(4)pp. 7-22
Conjecture, refutation, priority of theory to observation, verisimilitude and
realism are the principal elements of refutability approach. Restating these
elements, this paper is going to show some of its internal inconsistencies and
argue that if observation wouldn’t play a positive role in making theory, there
is no guarantee for verisimilitude to be achieved. Besides, it makes clear that
some statements of priority of theory to observation are inconsistent with
realism. And finally, it will be stated that the Popperian approach involves a
kind of deep skepticism.
Although it seems that the philosophy of Nietzsche is an anti-ascetical even anti-moral one prima facie, it is well worth it to make a distinction between the ideal of asceticism and positive piety on the one hand, and a third kind of asceticism in his works, on the other, just on the basis of his assertion on the various ways of sublimation and purification. First and foremost, he rejects the notion of asceticism which results in suspending the process of speculation, will, and innate quality. Then he praises the mirthful ethics of the ancient times where the submissive intellect and the sublimated instinct operate together appropriately. Nonetheless, he points to a third kind of asceticism implicitly: a kind of austerity in the realm of thinking and philosophizing. Thanks to this kind of austerity, a pure thinker, according to Nieztsche, traverses a falsehood atmosphere based on the ideal of asceticism and eventually reaches a more comprehensive perspective with its own characteristics.
Mulla Sadra's fundamentals and arguments have changed and elevated a lot of problems of Islamic Philosophy. One of these fundamentals is the theory of bodily genesis and spiritual continuance of the soul which in true is based on other fundamentals such as fundamentally reality of existence and substantial movement. This theory gives new explanations concerning genesis, life and evolution of human soul. Substantial evolution results in a change in human nature. In this paper we discuss the process of this evolution based on the above mentioned theories. This change in human nature and species has an important role in solving some problems concerning hereafter life.
Journal of Philosophical Theological Research (17359791)(1)pp. 111-130
Many famous philosophers have paid attention to the concepts of sleep and dream and their status in philosophy, and have discussed about them within the framework of their own philosophical foundations and principles. According to Muslim philosophers, dream occurs when the soul separates from external senses and tends towards intrinsic forces, that is, man sometimes apprehends the realities of the existence and sees future events, thus attains an intuitive knowledge and apprehension. If these states occur in natural dream world and are clear, then they are "veridical dreams". If they are unclear and obscure, then their message should be explained and analyzed (interpreted). Avicenna shares with Mulla Sadra in the belief that imaginal faculty connects to sanctified world in world of dream and attains inspiration and manifestation through common sense, but the latter believes that a person should attain the status and stage of all-comprehensiveness in three intellectual, spiritual and sensual modes of being in order to unite with active intellect. Such questions as "what is the nature of dream?", "are dreams needed to be interpreted", if so, "should all dreams be interpreted or some of them", "is there any difference between interpretation and esoteric interpretation" etc. may be asked by anyone with common sense. The present paper analyzes the aforementioned issues from the view of Avicenna and Mulla Sadra.
Proliferation of unity is one of the most important and controversial topics among Islamic philosophers. Ibn Sina has made an attempt to rationalize this issue by relying on the principle of Al-Wahed. In his view, the modes in the first intellect lead to the creation of two other entities: the second intellect and the first heaven. In a detailed description, he considers three modes in the first intellect, according to which, after the creation of the second intellect, the second mode of the astral spirit and the third mode of the mass of the first heaven will be realized. In his view, the existence of different modes in the first intellect is not in conflict with the principle of Al-Wahed, since these numerous and multiple modes form the necessities of the first emanated existential order, not that they have necessarily been emanated from the necessary existence. This problem has had a great impact on post-Ibn Sina philosophers, inasmuch as some believe that Ibn Sina’s account on this issue is intermingled with various ambiguities and problems. One of these thinkers is Ghiasuddin Dashtaki. In his book (Al-amali), he points out the inadequacy of Ibn-e Sina's argument. The author makes use of the comparative analysis to explore and analyze Ibn-e Sina’s argument.
The internalism/externalism controversy has various expanding features in contemporary epistemology. In this article we try to show capabilities of philosophy of Sadra for interfering in this debate. The main goal is to rely on principles of Sadra and defend a kind of internalism that consider cognitive access to factors needed for a belief to be epistemically justified as a pivotal condition. It will be proved that for defense of any knowledge, we should accept immediate and direct knowledge to states of mind and this knowledge is superior from threefold propositional knowledge and merely with reliance on division knowledge to present knowledge and propositional knowledge internalism is defensible. Indeed, some ambiguities in internalism/ externalism controversy is due to inattention properties of present knowledge and its separation from propositional knowledge. After that as respects to those properties and also reliance on division knowledge to simple and compound we answer three main difficulties internalism face and display solution for internalist´s contra examples.
Journal of Philosophical Investigations (22517960)(37)pp. 20-41
In this paper, we first examine the reasons for opposing metaphysics. While assessing these reasons, we intend to reach a plausible stance regarding the relationship between science and metaphysics and its role and importance in scientific activity. There are different views on this old question. We argue that the interaction of metaphysics and science is a complex interaction that can only be defended in the light of a critical approach. In this critical attitude, one should not only pay attention to the role and importance of metaphysics in science but also should have an epistemic humility about his expectations of it.
Journal of Philosophical Investigations (22517960)(34)pp. 300-326
In this article, we analyze the basic role of finitude in Heidegger and Foucault’s philosophy. We argue that finitude makes possible Heidegger’s concept of being and the history of being as well as Foucault’s concept of the modernity and the entire history of western thinking in later Foucault. To accomplish this objective, we conduct the following: We analyze the basic finitude in Heidegger’s ontology; We explain “analytic of finitude” in early Foucault’s work namely the birth of the clinic and the order of things; We describe Foucault’s interpretation of Heidegger’s formulation of finitude; We specify the place of partial and relative nothingness in Heidegger and Foucault’s approach to human finitude; We explain that individuality, resistance, truth and historicity are possible by finitude in philosophy of them; And finally, we analyze how Foucault meets Heidegger in passing epistemological understanding of finitude and arriving at practical understanding of self-finitude and outlining the history of being.
Journal of Philosophical Investigations (22517960)16(38)pp. 362-388
Although Bakhtin and Hegel's ideas are not very clearly related at first glance, and especially since Bakhtin is critical of Hegel and his dialectical method in his explicit statements, yet, Bakhtin's principles let us have an intertextual reading of his texts and his dialogism, as a framework of his thought, based on Hegel's dialectic. This intertextual reading consists of three parts: In the first part, the dialectical moments, which are "in-itself", "for-itself", and "in-and-for-itself" are identified in Bakhtin's dialogism. The second part is devoted to a review of Bakhtin's dialogism with the help of the logical concepts of "universal", "particular", and "individual" from Hegel's philosophy. In the third part, Bakhtin's claim that Hegel's dialectic is monologic is examined. As a result of this intertextual reading, although Bakhtin's hidden dialogue with Hegel is revealed, this dialogue does not yet mean that his thought is in complete agreement with Hegel's..
Journal of Philosophical Investigations (22517960)17(44)pp. 656-676
The present article considers Heidegger's thinking about the concept of "system" in Schelling's treatise on Freedom (1809). Heidegger's thoughtful reference to Schelling's treatise is research on the principle of system formation and the question of the possibility of a system of freedom as a question about the essence of being. In his interpretation, the necessity of establishing freedom in the system, is raised in the framework of this basic principle of idealism, which is necessary for the establishment of a system, the search for the shaping principle of being, and the research on how it is possible to have a connection in the ground of being. Therefore, the guiding questions of this article are, why does the system become the main point of controversy and the most necessary demand in German idealism? And according to Heidegger's interpretation, to what extent was Schelling successful in establishing a system compatible with freedom?
Journal of Philosophical Investigations (22517960)17(43)pp. 132-152
There could be various comparative studies between Kant and Kierkegaard on fields like human knowledge, ethics, faith, art, etc. This paper aims to compare the two philosopher’s epistemology through their writings. The main common ground of Kant’s and Kierkegaard’s epistemology is their belief in the idea of a “fissure” between theory and practice, which constitutes the core of their contemplations on human knowledge. This article shows that Kant’s theory of knowledge paved the way for Kierkegaard to describe his notions of the “fissure” between being and thought. Thus, it will be shown that Kant and Kierkegaard have been led to believe in the finitude of human beings in knowledge by this split. Then, it will be demonstrated that Kierkegaard, following Kant, distinguishes “being” from “essence” and “actuality” from “ideality”. Finally, we argue that Kant’s critique of the traditional proofs of God’s existence anticipates Kierkegaard’s conflict with natural theology and his idea that traditional demonstrations are useless for a believer.
Lecture Notes in Computer Science (including subseries Lecture Notes in Artificial Intelligence and Lecture Notes in Bioinformatics) (03029743)7415pp. 91-108
