Biannual Journal
soghra babapour; jafar shanazari
Abstract
From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, ...
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From the complex and controversial issues of epistemology, both in Islamic philosophy and in Western philosophy, is the question of how the mind and the reality communicate with one another. The main argument in the epistemology of the debate is to reconcile the concepts with what is present in reality, That is, how to adapt mental forms to objective forms. The realists believe in the correspondence between the mind and the reality. But a group of philosophers have opposed this idea and considered mental concepts apart from foreign ones, or even consider foreign objects as images of mental concepts. This is while the consistency of mind and real in the transcendent philosophy one of the most principled issues. Mullasadra intended to resolve the issue by discussing unity quiddity in mental existence and the objective gradation unity of supreme existence. Kant proposes his Copernican Revolutionary Theory that if the known conform to our minds, this is more consistent with the prior knowledge of objects. Therefore, the mind has a special activity and Specifies the type of epistemic it gains. The present article examines the quality of matching the mind and the real from the viewpoint of MullaSadra and Kant, and looks for similarities and differences between them in conformity.
Biannual Journal
hossein hosseiniamin; fatemeh moinoldini
Abstract
Wise Sabzevari, who is one of the advocates of the issue of unity of subject and object, in addition to describing the arguments of Sadr al-Muta'lehīn, has put forward some arguments in support of this issue. In this research, the three arguments of matter and form; sensible immaterial; and transformation ...
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Wise Sabzevari, who is one of the advocates of the issue of unity of subject and object, in addition to describing the arguments of Sadr al-Muta'lehīn, has put forward some arguments in support of this issue. In this research, the three arguments of matter and form; sensible immaterial; and transformation of derivative to origin , which are based on his original arguments, have been criticized and evaluated formally and materially. The argument of matter and form is confiscated to principii petito, in which the claim principle is taken in the argument. The sensible immaterial argument, is misleading and fundamentally void, because in the third premise, there is a great confusion between the first carriage and the rushing carriage. In the third argument, the wise and sensible conversion to intellect does not mean that they will be united. Therefore, none of the three arguments are sufficient to prove unify of subject and object and reasonable, and does not have the ability to prove the claim. The formulation of arguments and criticisms is all new and the result of the writers' reflections
Biannual Journal
morteza doroudi javan; Mahdi Azimi
Abstract
Amshaspandan, are the best traits or creatures of Ahura Mazda in Zoroastrian belief. We have tried in this research using the content analysis method to examine the Direct and indirect signs and indications of Shahrivar Amshaspand, as one of the Amshaspandan in the works of Shahabuddin Suhrawardi, Iranian ...
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Amshaspandan, are the best traits or creatures of Ahura Mazda in Zoroastrian belief. We have tried in this research using the content analysis method to examine the Direct and indirect signs and indications of Shahrivar Amshaspand, as one of the Amshaspandan in the works of Shahabuddin Suhrawardi, Iranian philosopher. By exploring this text, all the items containing the name of Shahrivar were counted and extracted. Also, after Induction the general features of Amshaspandan and specific features ofShahrivar, we searched for the signs of this Amshaspand in the text. As a result of this research, finding the presence of Shahrivar as the supreme light and divine authority , Absence of Shahrivar as the Lord of Kinds in this text , Gathering the strongest signs of Shahrivar in Persian texts while mentioning Iranian mythological heroes and other achievements can be mentioned.
Biannual Journal
Seyed Javad Miri
Abstract
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The disciplinary knowledge has been conceptualized as the valid from of classifying sound knowledge vis-à-vis other from of epistemic which have been classified as erroneous or unscientific from of fathoming different modalities of realities. By internalizing disciplinary forms of cognitions the social sciences have conceded to compartmentalization of knowledge and thus branded any attempt towards unity of knowledge as archaic forms of understanding complexities. In this article I have taken issue with the question of epistemology based on the reading of Allama Jafari with reference to classical epistemologists who did not share the principle of disciplinary epistemic configuration. This, in other words, is another way of demonstrating a full-fledged critique of disciplinary knowledge construction but this does not mean that the way forward is interdisciplinarity which loses sight of reality as a holistic entity. it seems Allama Jafari while rejecting the idea of disciplinary knowledge due to compartmentalizing effect of such an epistemological strategy but he does not favor interdisciplinary strategies either as in his view these seemingly different strategies would lead us to a complete from of clerkish mentalite in humanities.
Biannual Journal
farah ramin
Abstract
Death as an inevitable reality is a subject of study in various philosophical schools. The issue of death is one of the deepest philosophical reflections. This concept can be reviewed within three realms: semantics, ontology, and epistemology. The objective of this article is to examine death within ...
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Death as an inevitable reality is a subject of study in various philosophical schools. The issue of death is one of the deepest philosophical reflections. This concept can be reviewed within three realms: semantics, ontology, and epistemology. The objective of this article is to examine death within ontological realm in the thoughts of Mulla Sadra and Schopenhauer, and it attempts to answer the question that whether philosophical discussions on the concept of death in Sadra's transcendental wisdom, despite differences in principles, methods, and objectives, are comparable to Schopenhauer's intellectual framework. Using a descriptive-analytical approach, the present study first investigates the issue of death in the thought of both philosophers and then focuses on their comparative analysis.The findings of this study show that, there are similarities, compatibility, and convergences between the two philosophers' attitudes toward death. Both philosophers-Molla Sadra and Arthur Schopenhaur- believe in the dichotomy in the world, immortality of human nature after death, existence of suffering in the world, asceticism, austerity, love, and affection to all human beings. However, each of them analyzes and explains the issue of death within his own intellectual framework. School of thought, intellectual principles, philosophical methods, and historical time of Mulla Sadra are very different from those of Schopenhauer.
Biannual Journal
Jalal Dorakhsheh; Mohammad Masroor
Abstract
Anthony Giddens tries to recreate sociology on the axis of time. This revival begins with a critique of the historical evolution of classical sociology such as Marx and Durkheim as a time-space separation and by following it in other areas of the emergence of temporality, such as time-space separation, ...
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Anthony Giddens tries to recreate sociology on the axis of time. This revival begins with a critique of the historical evolution of classical sociology such as Marx and Durkheim as a time-space separation and by following it in other areas of the emergence of temporality, such as time-space separation, futurism, the construction of society, and finally, time technologies such as clock and calendar provide new meanings and functions of time. The purpose of this article is to compare these meanings with Sadrolmote'allehin’s philosophy of time. Using a comparative method, Mulla Sadra's philosophy of time and Giddens's ideas about time were first studied and then the similarities and differences of two thoughts were explained. Time is considered to be a fluid existence in Mulla Sadra's philosophy, and since the emanation of the essence is continuous, temporality is considered as part of the reality of creatures, and because the time primacy and recency is due to the intrinsic primacy and recency of the creatures, so the historical position is not an external issue, As Giddens imagines, but is institutionalized in the essence of man and other creatures. The emergence of the time primacy and recency from the existential primacy and recency excludes the suspension of the present time to the past or the future, and the present moment, takes an absolute deployment. The major similarity of two thoughts is this: for both of them, the survival and time in this world are the same. The major similarity between these two thoughts is that the survival and time in this world are the same for both. These two ideas share a major similarity: the survival and time in this world are the same for both.
Biannual Journal
Seyyed Ali Alamolhoda; Mahdi Mohammadzadeh
Abstract
In Avicenra's Thought and in the three steps, from Farabi to Mirdamad, intelligibles have been divied to primary and secondary. And secondary intelligibles have been divided to logical and philosophical. but basis on some principles of Mulla Sadra's philosophy we must present another idea for division ...
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In Avicenra's Thought and in the three steps, from Farabi to Mirdamad, intelligibles have been divied to primary and secondary. And secondary intelligibles have been divided to logical and philosophical. but basis on some principles of Mulla Sadra's philosophy we must present another idea for division of intelligibles. According to Mulla Sadra's existentialism, the primary intelligibles can't have any instance in the reality. Because the essence is unreal. Basis on the equivocalis of the existence, the beings could just be placed in the extended relation to each other. And the essences coud just be absteracted by the mind from their Levels of their existences. So according to these principles the essences as the most important of primary intelligibles can't exist in Mulla Sadras philosophy. And so the secondary intelligibles couldn’t be recognized against them. Furthermore, in this essay will be shown that the criterion of universality isnt immateriality but it is generality(inter subjectivity). And we introduce a new group of intelligibles as kantian categories. As they are aperiori concepts that the mind can see the reality through them. So it will be emergent to display a new division for universals
Biannual Journal
mohammad ali vatandoost
Abstract
In the verses and Islamic traditions, the two terms "font" and "plaque" have been used together and are considered to be of the magnitude of the current knowledge of God. The relationship between "Tablet and pen" and the levels of the current science of God has led to the emergence of two terms in Islamic ...
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In the verses and Islamic traditions, the two terms "font" and "plaque" have been used together and are considered to be of the magnitude of the current knowledge of God. The relationship between "Tablet and pen" and the levels of the current science of God has led to the emergence of two terms in Islamic philosophy and is one of the issues of the first philosophy. In the meantime, philosophers such as Mulla Sadra, in brief, and Allameh Tabatabai, have, in a detailed way, tried to use the religious teachings of these two terms to give a philosophical explanation. In the present research, it has been attempted to review and analyze the ontological conceptual analysis of Mulla Sadra and Allameh Tabatabai about "pen" with a narrative and philosophical approach. Also, some of the traditions that have been mentioned about the pen and the two thinkers have not been interpreted, and new points have been extracted. At the end, it is concluded that the "pen" and "items" are the truths of the wisdom that are in the longitudinal dynasties, and are considered to be the intermediary of grace than the facts below the subject itself.
Biannual Journal
vahid khademzadeh
Abstract
Cognitive linguists use two instruments to explain the process of human cognition: image schema and conceptual metaphor. Image schema is a mental structure that is the result of human interaction with sensory things especially human body. Conceptual metaphor extends the image schema from sensory concepts ...
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Cognitive linguists use two instruments to explain the process of human cognition: image schema and conceptual metaphor. Image schema is a mental structure that is the result of human interaction with sensory things especially human body. Conceptual metaphor extends the image schema from sensory concepts to abstract concepts systematically. Usual human interaction with physical containers like human body, house, and vehicles create the image schema of in-out orientation (containment image schema) in the mind. Conceptual metaphors based on this image schema are used to conceptualize many abstract concepts as containers. Mulla Sadra uses Arabic words like ẓarf (container), wiʻā’(container), dār(house) and buqʻah (spot) to describe metaphysical concepts such as existence ,quiddity and non-existence. Also, he talk about going in or out of existence and non-existence. He uses external existence in opposition to mental existence. This evidences are understandable in the context of the containment image schema and conceptual metaphors based on this image schema.
Biannual Journal
hossin soheili; godratoallah khayatian; azim hamzeian; hamed masjedsaraie
Abstract
Mirza Javad Tehrani is one of the greatest critics of the theory of the originality of existence in contemporary times. In total, he has criticized eleven arguments for the authenticity of existence. This descriptive-analytic method aims to assess its critical point of view in the face of these arguments. ...
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Mirza Javad Tehrani is one of the greatest critics of the theory of the originality of existence in contemporary times. In total, he has criticized eleven arguments for the authenticity of existence. This descriptive-analytic method aims to assess its critical point of view in the face of these arguments. Investigations show that Mirza Javad has used two main approaches in criticizing the originality principles: First, the invalidation of the proof of the authenticity of existence through the proving of the use of the distant and confiscating the desirable in them. After evaluations it turns out that this approach has been effective in eight arguments. Second, the annulment of the evidence of the originality of the existence from the way of the perception of my nature as the concept of nature. For this reason, he committed the three arguments incorrectly. Therefore, contrary to the common view, many of the evidence presented to prove the originality of existence is not a valid argument.
Biannual Journal
Arya Younesi; hossein kalbasi; ghasem pourhassan
Abstract
Leo Strauss held that the essence of society is opinion and the essence of philosophy is knowledge and thought of these two as rivals; thus, he maintained that philosopher has to use esotericism and writing between lines to avoid persecution. Doing so, Strauss advanced a kind of hermeneutics ...
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Leo Strauss held that the essence of society is opinion and the essence of philosophy is knowledge and thought of these two as rivals; thus, he maintained that philosopher has to use esotericism and writing between lines to avoid persecution. Doing so, Strauss advanced a kind of hermeneutics which is invented for interpreting philosophical texts. One could find supportive idea to this hermeneutics in works of Plato, Farabi, Avicenna, Suhrawardi, Ghazali and others; but, there are, at the same time, a number of problems which Strauss’ hermeneutics face them: first of all, there are philosophers who hold opinions by strictly adhere to other philosophers thoughts rather than seeking knowledge; secondly, a long-lasting tradition of philosophical commentaries and interpretation undermine Strauss’, because it is not reasonable that a philosopher do not have enough courage and bravery to express their idea but commentators have; thirdly, a significant number of philosophers have not used esotericism in the ancient times, those philosophers weaken the universality of Strauss’ hermeneutics. In this paper, it is showed that hermeneutics of Leo Strauss is authentic for some ancient philosopher, but it could not be used as a general theory of interpretation for any given philosopher and philosophical school.
Biannual Journal
masoud farastkhah
Abstract
Humanities in pre-revolutionary Iran had two distinct paths. In the first place, we may see these sciences with a critical and intellectual orientation that are focused on change and liberation. Sometimes they find political clashes and social conflicts. But in the second path, the humanities are seeking ...
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Humanities in pre-revolutionary Iran had two distinct paths. In the first place, we may see these sciences with a critical and intellectual orientation that are focused on change and liberation. Sometimes they find political clashes and social conflicts. But in the second path, the humanities are seeking more specialized research alongside current social conflicts and ultimately wanting to expand Iranian culture, Persian language, and knowledge of civilization, understanding its strengths and weaknesses, pursuing its interactions with other cultures. And they come from weaknesses and strengths. There followed the deeper layers of cultures beneath the skies of the world. The first path is often found at universities or at most institutions such as the Institute for Social Studies and Studies, which are influenced by student spaces and public discourses, intellectual spaces and political disputes, and in such circumstances sociologists such as Amir Hossein Aryanpour, We see the noblemen and the masters of history like Homa Talker and others
