Philosophy

Is the Law of Excluded Middle a negative condition for truth?

Mohammad Shafiei; Ahmad Ali Akbar Mesgari

Volume 16, Issue 1 , July 2018, , Pages 79-96

Abstract

  Kant divides logic into two main fields: general logic and transcendental logic. General logic abstracts altogether from objects; and it concerns only the rules of self-consistence ...  Read More Kant divides logic into two main fields: general logic and transcendental logic. General logic abstracts altogether from objects; and it concerns only the rules of self-consistence of thoughts. Thus it contains merely the negative criteria of truth. On the other hand, Kant considers general logic in its Aristotelian formalization as finished and complete. This logic grants the law of excluded middle, which says for any proposition either it or its negation is true. But is such a law a merely negative condition for truth? In this paper we show that it is not. In this respect we mention historical issues raised by Cantor’s proof and more importantly discuss about the phenomenological nature of this law. We will show that the positive use of this law brings forth a challenge for the Kantian viewpoint. We explain the possible ways to confront this challenge. By means of a compression between the main views developed in regard to this law, namely those of Husserl, Brouwer and Heyting, we will explore the phenomenological status of this law. We will show that on the basis of Husserl's analyses in Formal and Transcendental Logic and in Experience and Judgment, about the nature of valid judgments and that of negation, the law of excluded middle is not generally valid.

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Deleuze: desiring machine and its components

seyed ali sadrolhofazi; Mohammad reza Rikhtegaran

Volume 16, Issue 1 , July 2018, , Pages 97-115

Abstract

  Deleuze’s theory of desire is based on the concepts of positivity and creativity; in fact this theory opposes the common Freudian psychoanalytical theory of desire in which desiring ...  Read More Deleuze’s theory of desire is based on the concepts of positivity and creativity; in fact this theory opposes the common Freudian psychoanalytical theory of desire in which desiring functions on the basis of an initial and primordial Lost, i.e. the experience of castration and losing the Mother because of Father’s prohibiting intervention in the infant’s relation with her. Deleuze, collaborated by Felix Guattari, try to give an explanation of desire in which, satisfying the Spinozist condition of immanence, there is no external and metaphysical force such as Freudian Oedipus complex which could universalize the structure of the desire and make its realization something merely repetitive. For this purpose, they introduce the formulation of desiring-machine. The creative and contingent aspect of the function of Deleuze’s desiring-machine, contradict to the fundamental subjection of Freudian desire to some kind of universal law and coercion. Furthermore, while the main normal Subject in Freudian theory of desire is the Hysteric, in Deleuzian formulation the default structure of subjectivity is schizophrenia; in other words, while Freud thinks of schizophrenia as a disorder and a deviation from the normal state, Deleuze sees it in most accordance with the creative nature of the Being; in his thought the centrality of the Hysteric in the Freudian theory of desire is a result of applying the Oedipus model coercively. Against, for Deleuze the subject is not an already being entity; it is merely the result and residue of desiring itself.

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Is Suffering Bad?” Derek Parfit and Nietzsche on Suffering

hamid reza mahboobi

Volume 16, Issue 1 , July 2018, , Pages 117-139

Abstract

  Derek Parfit argues the central normative belief that “all sufferingis bad in itself” is held by all of us and known by intuition.Furthermore, given the intuitive statue ...  Read More Derek Parfit argues the central normative belief that “all sufferingis bad in itself” is held by all of us and known by intuition.Furthermore, given the intuitive statue of this normative belief, heargues that in ideal conditions everyone, including ordinary people,thinkers and philosophers would agree on it. He, then, must showthat Nietzsche, famous for his claims about the goodness ofsuffering, doesn’t fundamentally disagree with this belief. Parfit’stake on the issue is so simplistic, in my view, showing thatNietzsche’s relevant serious remarks can be reduced to aninstrumentalist view on suffering. After considering Parfit’sparaphrases and interpretations of his arbitrary selection ofNietzsche’s remarks, I will show that Nietzsche’s real view aboutsuffering should be understood under a psychological interpretationof the will to power as a second order drive or desire for overcomingresistance. Suffering itself is not anything except a resistance or anobstacle against our first order desires to be overcome by our activewill to power, as an important constituent of it. And then thenormative belief that “at least some suffering is good” finds itssignificance in Nietzsche’s philosophy, strongly contradictingParfit’s position about the intuitive statue of the belief

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Woman and beauty in Ibn Arabi's mysticism

m as; s m

Volume 15, Issue 1 , April 2017, , Pages 1-13

Abstract

  In this article we study Ibn Arabi's views on women. His mystical look, is the most complete and deepest vote. In his view man comes from the love of God and the beauty of God's name ...  Read More In this article we study Ibn Arabi's views on women. His mystical look, is the most complete and deepest vote. In his view man comes from the love of God and the beauty of God's name whether female or male; and all of creatures show the beauty of God's but the woman is the most important and most complete symbol. Men and women are equal in the principle of humanity and the true humanity of the human groups is comprehensive and collaborative. Being man or woman was incidental and every possible perfection for men, is also possible for women. As women are not obsolete any degree of perfection even at a higher level of tutorship and polarity. The woman is a mirror in which male sees himself and to love him, loves God and this love brings him to the origin (which created), the principle and his existence. Ibn Arabi requires the presence of women in the guidance of their mystical system. He regards incomplete this mystical system without women. The most perfect example of beauty in this world is woman. Love and friendship of God has been manifested in many things but if the mystic, looks good, he finds it to be perfect manifestations of the presence.

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Goodman’s Aesthetics: Nominalistic or Non-nominalistic? Abstract

a r; ali akbar ahmadi

Volume 15, Issue 1 , April 2017, , Pages 15-36

Abstract

  In 1956, Nelson Goodman offers a theory of mereological nominalism, according to which there is nothing but concrete individuals.  This paper examines the relation of aesthetics ...  Read More In 1956, Nelson Goodman offers a theory of mereological nominalism, according to which there is nothing but concrete individuals.  This paper examines the relation of aesthetics to nominalism in Goodman’s philosophy and shows that Goodman’s aesthetics is a nominalist aesthetics.  This claim is justified by exploring Goodman’s theories of ‘definition of art’, ‘artwork’s content’, and ‘value of art’:  (1) in the problem of definition, art is defined by some syntactical and semantic features of works of art.  But, these features are not essential parts; (2) in the problem of content, in the case of representation of universals and non-existents and in the case of expression, it does not suppose an ontological realm, but world of individuals as the referent of artworks.  But, works of art still refer to individuals; (3) in the problem of value, although cognition – as artistic value – is common among all works of art and their relation is intrinsic, it is not unique to art.  Hence, this cannot be an essential function of art.  That Goodman’s aesthetics does not violate nominalism is itself the result of that Goodman’s theory of symbols, in which Goodman solves the aesthetic problems, does not violate nominalism.

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Relationship Between diversity and absolute unity in Philosophy and Mysticism

gholamali moghaddam; hossein ghaffari

Volume 15, Issue 1 , April 2017, , Pages 37-54

Abstract

  Explaining multiplicity and its relation to unity is one of the oldest problems of philosophy and mysticism. Peripatetic Philosophers have solves this problem by introducing the ...  Read More Explaining multiplicity and its relation to unity is one of the oldest problems of philosophy and mysticism. Peripatetic Philosophers have solves this problem by introducing the vertical hierarchy of transcendent causes. Mystics have explained the multiplicity with the gradation of manifestations and returning it to the second manifestation. In its ultimate view, Transcendent wisdom with transition from particular gradation to more particular gradation, justifies the mystical relationship between unity and multiplicity. But it seems that these two types of gradation have failed to explain the connection of multiplicity to simplicity of being.  Using an analytical method, this study introduces a new kind of gradation in the unity itself which is not only compatible with necessity and simplicity of being, but also confirms them. According to this new explanation, gradation is transformed from being to unity and the gradation of exoteric and esoteric is incorporated in unity. So the necessity of divine essence can be compatible with multiplicity, and this multiplicity in divine essence can be regarded as the principle of succinct multiplicity in the first manifestation.

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The Socratic Dialectical Method in definition of piety and Its Influence on The Fixation of Belief of Pierce

Saeideh Kowkab; atieh zandieh

Volume 15, Issue 1 , April 2017, , Pages 55-74

Abstract

  Identifying right and wrong beliefs, adequate and inadequate convictions, is one of philosophers’ concerns. In this paper, we discuss about ideas of two philosophers (Pierce and ...  Read More Identifying right and wrong beliefs, adequate and inadequate convictions, is one of philosophers’ concerns. In this paper, we discuss about ideas of two philosophers (Pierce and Socrates) on this issue. Pierce, the founder of pragmatism in the twentieth century, discusses about four methods of the fixation of belief: tenacity method, authority method, a priori method, and scientific method. He introduces these four methods and represents their advantages and disadvantages. Ultimately, he designates the scientific method as the best method. Pierce, himself, acknowledges that his ideas are influenced by Socrates’s thoughts. This acknowledgment led us to investigate how Pierce’s ideas are influenced by Socrates’ thoughts on ‘the types of definition in Socratic dialectics’ and how, in Pierce’s words, pragmatism is really the philosophy of Socrates. To study Socrates’s thoughts, we used a Socratic dialectic method on universal definition - that has been used in Plato’s Euthyphron

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The Relation of Art and Ethics in Aristotle’s Philosophy

m m

Volume 15, Issue 1 , April 2017, , Pages 75-93

Abstract

  Aristotle, the great Greek philosopher has many treatises on the subject of ethics and art, therefore, study of moral approach in art is among the subjects that has often engaged the ...  Read More Aristotle, the great Greek philosopher has many treatises on the subject of ethics and art, therefore, study of moral approach in art is among the subjects that has often engaged the commentators of Aristotle’s writings. Their opinions however, differ and at times are inconsistent with each other. Some even confront Aristotle’s view and oppose it. This in part may stem from the partially lost treatises on poetry and other subjects and on the other hand, because of the mixing of the two types of practical and innovative wisdom. Since in Aristotle’s treatises the relation between practical wisdom and ethics is evident, hence, it is also apparent in innovative wisdom and ethics. Also, in determining the meaning of catharsis, Aristotle separates the two ethical and educational objectives in art and regards catharsis merely related to epicurean form of art and not ethical. The current article reviews Aristotle’s opinion on art and ethics and clarifies that contrary to what the commentators of Aristotle’s writings have expressed in various historical periods, Aristotle’s perception of art is independent from materialistic and moral benefits.

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Meaning of Life in Death situation from Wittgenstein Point of View using Grounded Theory

h n; Reza Akbari; m le

Volume 15, Issue 1 , April 2017, , Pages 95-111

Abstract

  This study focuses on Experimental philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s actions and utterances in war. The method of extraction ...  Read More This study focuses on Experimental philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s actions and utterances in war. The method of extraction and analysis of information is grounded theory. For this purpose Wittgenstein’s writings such as his letters and memories, and other’s texts about his life and his internal moods were analyzed. After analyzing gained information and categorizing them in frames of opened codes, axial codes, etc. it is observed that Wittgenstein has supernatural God-centered point of view in death situation. In this period of his life Wittgenstein has achieved a kind of religious awakening by reading Tolstoy gospel and Dostoyevsky. He upheld moral values prior to and after war, so the meaning of life in his point of view in these parts of his life can be seen as a normative matter.

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The OriginaryFinitude of Timliness and the Disclosedness of Dasein in Heidegger’s Being and Time

Ahmad Rajabi; ذ ن

Volume 14, Issue 2 , March 2017, , Pages 27-45

Abstract

  In Being and Time, Heidegger does not specifically thematize the concept of finitude, but he assumes a specific ontological meaning for this concept which is made briefly explicit in ...  Read More In Being and Time, Heidegger does not specifically thematize the concept of finitude, but he assumes a specific ontological meaning for this concept which is made briefly explicit in the explanation of the priority of future in the authentic timeliness as the “originary finitude of timeliness”. In this paper, on the basis of the phenomenological absolute precedence of Dasein over all beings, the concept of originary finitude will be distinguished from the ordinary and ontical conception of finitude. The ontical conception of finitude is primarily related to the fact, that Dasein is situated in the middle of beings. The distinction between the ordinary and originary finitude is emphasized on the basis of the fundamental distinction between timeliness and Being within-time. The last distinction makes the primary difference between Being-in-the-world and Being within-the-world ontologically possible. Accordingly, the distinction between ontical and ontological finitude enables us to disclose the specific ontological meaning of finitude as the origin of timeliness by the interpretation of the relation between the exsistential analysis of death and the disclosedness of Dasein. The originary finitude will be reached in relation with the authentic future in timeliness and will be finally regarded as the condition of the possibility of the disclosedness and encountering

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Analysis of the mutual relation between deconstractional interpretation of Plato’s viewpoint of truth and history of truth in Heidegger

seyed jamal same; mohammad javad safian

Volume 14, Issue 2 , March 2017, , Pages 47-66

Abstract

  Truth is one of the most important concepts in Heidegger’s thought. Its role is such prominent that the major part of Heidegger’s works can be interpreted on the basis of ...  Read More Truth is one of the most important concepts in Heidegger’s thought. Its role is such prominent that the major part of Heidegger’s works can be interpreted on the basis of it. This paper tries to present a clear portrait from application of method of deconstruction on the history of truth through concentrating on Heidegger’s two works: Plato’s doctrine of truth and the essence of truth. Heidegger’s thesis in these works is to demonstrate how recognizing truth as unconcealment requires considering closely the deviation of meaning of truth through its history. It seems that clarifying Heidegger’s critique of Plato will bring to light one of his concepts i.e. history of truth. Main claim of this paper is to show there is a strict relation between Heidegger’s interpretation of Plato and his formation of the concept of history of truth. The overall goal of this paper is to elucidate and clarify Heidegger’s deconstructional interpretation of Plato through rereading of those two mentioned books. So our leading question is how Heidegger’s deconstructional interpretation of Plato finds its proper space to appear and what unexamined horizons this interpretation opens before us and what is its relation to history of truth.

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The Deductive Stystem of Stoic Logic

Amin Shahverdi

Volume 14, Issue 2 , March 2017, , Pages 67-84

Abstract

  The Stoics believed that valid arguments are reduced to “undemonstrated’s’’ through “thema’s”. This interpretation, implied by ancient authors, ...  Read More The Stoics believed that valid arguments are reduced to “undemonstrated’s’’ through “thema’s”. This interpretation, implied by ancient authors, considers Stoic logic as an axiomatic system with argumental rules. On the basis of this view on Stoic logic, undemonstrated’s are used as axioms and Themas as transmission rules. Yet, SextusEmpiricus in his book, Against the Logicians, introduced two examples of Stoic reduction of valid arguments to undemonstrated’s in which he used undemonstrated’s as sentential rules. In this approach, undemonstrated’s are used as inference rules and Themas don’t play any different reasonable role than undemonstrated’ss; on the other words, undemonstrated’s and Themas are used as inference rules. Mates and Bochenski didn’t attention to this conflict and analyzed these two examples like Empiricus. This paper brings up this conflict and suggests two solutions for it. Based on first solution, Stoic logic has two various surfaces and in each surface, it includes one of argumental or sentential rules; Therefore argumental rules and sentential rules can be used simultaneously. In second solution, based on the historical development of Stoic logic, two mentioned interpretations are attributed to Stoics in different historical periods.

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Revelation and Knowledge in Socratic-Platonic Philosophy

Iman Shafibeik

Volume 14, Issue 2 , March 2017, , Pages 85-102

Abstract

  Abstract In Plato’s dialogues, we find various “revelations” including Socrates’ customary divine voice or sign (i.e. his daimonion), his communication with ...  Read More Abstract In Plato’s dialogues, we find various “revelations” including Socrates’ customary divine voice or sign (i.e. his daimonion), his communication with divine realm through dreams and oracles, and the oracular and poetic divinations. Plato’s portrait of Socrates shows that Socratic revelations are monitions directing him according to divine wisdom throughout his life. However, his mantic powers do not make him cognizant of their epistemic source(s); thus, Socrates cannot remain independent of his philosophical way of searching knowledge. Furthermore, the prognostications of soothsayers and poets indicate their inspirations by the divinity; but they are not conscious of their prophecies, since they must enter an ecstatic and trancelike state before they become inspired. Through these prophetic predictions, people are forewarned in some important circumstances, but never partake of gods higher knowledge. Thus, in Socratic-Platonic view, there is a divine source for revelations and the human beings are led through them in the face of their problems; but none of the revelations bring the highest level of knowledge which the philosopher is looking for

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On Anachronism in the Historiography of Philosophy

ئ ئ

Volume 14, Issue 2 , March 2017, , Pages 103-122

Abstract

  Anachronism occurs in producing a historical account if the arrangement of story’s events is manipulated and misplaced. The main question of this article is whether avoiding anachronism ...  Read More Anachronism occurs in producing a historical account if the arrangement of story’s events is manipulated and misplaced. The main question of this article is whether avoiding anachronism in the historiography of philosophy is desirable, or even feasible? Some historical methodologists and philosophers, e.g. Quentin Skinner and MurtazaMutahhari respectively, consider anachronism as a historiographical mistake. This view is formulated under the theoretical framework of “the availability principle,” according to which no epistemic resources are allowed in historical interpretation that were unavailable in the time period under study. Problem-oriented historiography of philosophy would, consequently, face serious challenges. On the contrary, some other thinkers consider certain types of anachronism in historical narrative to be desirable or even inevitable. Among this group are Arthur Danto with his “Narrative Sentences,” and AhadFaramarzQaramaleki who makes sense of historical study as “understanding predecessors in the light of successors.” Arguments of the two opposing camps are discussed in this article, together with a number of considerations explored here for the first time. In conclusion, any response to the main question of our inquiry is argued to be dependent on the very conception of history adopted in the meta-historical framework by which the process of historiography is guided.  

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The Origin of Beauty in Rumi Viewpoint

Hossein Navvab

Volume 14, Issue 2 , March 2017, , Pages 123-142

Abstract

    Muslim thinkers have discussed "Origin of beauty" and "Origin of enjoying the masterpieces of art" in their works and there is a long tradition of this problem in Western philosophy. ...  Read More   Muslim thinkers have discussed "Origin of beauty" and "Origin of enjoying the masterpieces of art" in their works and there is a long tradition of this problem in Western philosophy. In this discussion, philosophers have tried to explore the source of beauty inspiration to the artist, to make clear why and how the audience of the artwork understand beauty, and to provide a framework to discuss the "quality of understanding beauty". To answer to this problem, two main approaches are introduced. On the on hand, Pythagoras and the Pythagoreans believe that the origin of the beauty of art is its narration of the Spheres. According to this view, known as "Musicauniversalis,” the distance in music is equal to the distance between the sun and other planets, and enjoying art is resultedfrom understanding of the harmony of the Spheres. On the other hand, Muslim philosophers believe that the beauty of art is due to the narration of the beauty of heaven. Thedefenders of theory of "Representation of heaven" believe that human beings in their presence in heaven have tasted its beauty and in encountering the material beauties of this world,recollectthe heavenly beauty, and in fact, this association and remembrance is enjoyable for him. Rumi as a Muslim thinker, expresses both theories and apparently defends the second one.  

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Plato on Punishment Ehsan Poshtmashhadi

Seyyed Mohammad Reza Hosseini Beheshti

Volume 14, Issue 1 , May 2016, , Pages 1-20

Abstract

  The concept of punishment is one of the most important concepts of Plato´s philosophy, which is achievable through dialectic, using the ordinary concept of punishment. By denying ...  Read More The concept of punishment is one of the most important concepts of Plato´s philosophy, which is achievable through dialectic, using the ordinary concept of punishment. By denying the basis of revenge view of punishment in his own time, Plato establishes his philosophy of punishment on basis of rehabilitation of the criminal. The criminal, Plato says, is primarily a man who is ignorant of the good and the evil and a sick man who suffers from instability of his rational faculty, i.e. his reason cannot take his anger and his lust under its control. Thus the punishment must make the criminal aware of the true good and the true evil, and like a painful treatment endues him the ability to control his anger and lust. So, logically, there are two possibilities: we must either fortify the superior power, i.e. the reason, or we must debilitate the inferior power i.e. anger and lust. Consequently, the Platonic punishment would be executed in two ways: on is to fortify the reason by means of education; the other is to lower the power of the inferior desires. The first is containing the wide realm of education, while the second includes the wide range of weakness; Therefore, Platonic punishment includes a range, from education to weakness, containing practical exercises, restriction, coercion and even murder. Finally, with categorizing and character recognition of the criminal, Plato determines the rehabilitative method and goal of the punishment.  

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A New Reading of the Place of Contingency in the Fifth Namat of Isharat

Ahmad Hosseini

Volume 14, Issue 1 , May 2016, , Pages 21-32

Abstract

  Avicenna in the sixth chapter of the fifth Namat of his Isharat and Tanbihat deals with the problem of contingency in temporally created things. According to him, every temporally created ...  Read More Avicenna in the sixth chapter of the fifth Namat of his Isharat and Tanbihat deals with the problem of contingency in temporally created things. According to him, every temporally created thing is contingent and prior to it there must be some matter. Normally the commentators thought that here Avicenna merely is going to prove the philosophical principle that before every temporally created thing there must be some matter. This reading is not exact and cannot justify why in this Namat Avicenna speaks of contingency. Furthermore this reading does is not consistent with the whole project of the fifth Namat. According to the new reading presented here in this article, the discussion of contingency is part of a bigger argument in which Avicenna is going to prove that the theory of temporally creation is self-contradictory and the immediate creation of the Necessary Existent cannot be temporal. In this way, if the first creation is temporally created, then there must be some matter before it and then in the exact meaning it cannot be temporally created and a first creation. In this respect, nine commentaries on Isharat were surveyed and no commentator among them has pointed to the reading presented in this article.  

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The Political Theology and the Exception: Carl Schmitt and the Problem of Sovereignty

amad hidari; reza kavandi

Volume 14, Issue 1 , May 2016, , Pages 33-49

Abstract

  Carl Schmitt was one of the founders of new development in theory of the state and the concept of sovereignty in the modern era, with its landmark book, political theology. With introducing ...  Read More Carl Schmitt was one of the founders of new development in theory of the state and the concept of sovereignty in the modern era, with its landmark book, political theology. With introducing the concept of sovereignty, He argued that, decision is the main characteristics of the sovereignty and sovereign and the exception is constitutive element of sovereign. Schmitt’s political theology is a defense of the absolutist state and denial of the theory of liberal democracy. According to Schmitt, liberalism begins to sideline the concept of sovereignty as the wholly and exclusively political entity. He insists that liberalism, with transmiting the power to decide on the establishment and the exception status to dialogue institutions (such as parliament) actually impoverishes the state. Focusing on the concept of sovereignty from the viewpoints of philosophers such as Jean Bodin, Thomas Hobbes, Walter Benjamin and Chantal Mouffeto this article inquires the genealogy and analysis-interpretation of this concept in Schmitt’s political theology and tries to show within the concept of sovereignty, connection of this concept to other conceps such as decision and exception.

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Phenomenology, Critique of Skepticism and Justification of Monistic Ontology

hamid t

Volume 14, Issue 1 , May 2016, , Pages 51-71

Abstract

  For Hegel unknowability of thing in itself in Kant's philosophy is equivalent to skepticism and he quests the reason of this failure in the critical method; For Hegel the failure of ...  Read More For Hegel unknowability of thing in itself in Kant's philosophy is equivalent to skepticism and he quests the reason of this failure in the critical method; For Hegel the failure of critical method lies in the pre-evaluation of possibility of knowledge, so this method of critique presuppose the subjectivism and so the impossibility of absolute. This article will argue that how Hegel with phenomenology recognizes the legitimacy of critical method and how he proposes an alternative for it which does not have the defect of subjectivism.  In interpretation of phenomenology as an argument against skepticism three rival interpretation has been proposed. Two of them interpret phenomenology without any ontological commitment and the third interpret phenomenology as an argument for an ontological entity called absolute idea. By critical examination of three alternative interpretations of phenomenology, this article demonstrates that the final result of phenomenally is an ontological principle i.e. absolute idea, because the truth cannot be based on the immediate certainty of consciousness. So this new method of critique will be transitional (like platonic ascent) i.e. will be an ascent from immediate certainty of consciousness to truth of absolute Idea as an identity of indelibility and being.  

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The Problem of Distinction and the Twofold Meaning of Existence in Descartes

s t

Volume 14, Issue 1 , May 2016, , Pages 73-90

Abstract

  Before Descartes, middle age philosophers like Thomas Aquinas (1225-1274), Duns Scotus (1266-1308), and Francisco Suarez (1548-1617) used to discuss the distinction between essence ...  Read More Before Descartes, middle age philosophers like Thomas Aquinas (1225-1274), Duns Scotus (1266-1308), and Francisco Suarez (1548-1617) used to discuss the distinction between essence and existence in three ways (of course, Ibn-Sina was the first who made this distinction to rehabilitate Aristotelian philosophy in the Islamic heritage). Descartes was aware of that, but discussed it according to the relation between mind and body. Yet, he told us many times that he was used to separate essence from existence in metaphysical issues. The objective of this paper is first to rephrase his untold opinion about the relation between essence and existence on the basis of his conception of the problem of distinction according to mind and body, and second, to disclose that Descartes's conception of existence is twofold. At the end, it is claimed that his twofold notion of existence and his inability to overcome it, is the principal factor in his failure to explicate everything according to first principles, and so in his failure to defeat skepticism.  

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Epistemological Approaches of Theater in Aesthetic Justification of the Concept of Culture: A Comparative Study on the Concept of "Culture" in Nietzsche and Artaud

s n; m kh

Volume 14, Issue 1 , May 2016, , Pages 91-107

Abstract

  What we call "tragic culture" in this article is the result of Nietzsche and Artaud's approaches that found the aesthetic patterns of it in ancient Greek tragedies and “theater ...  Read More What we call "tragic culture" in this article is the result of Nietzsche and Artaud's approaches that found the aesthetic patterns of it in ancient Greek tragedies and “theater of cruelty’’. So from the perspective of Nietzsche and Artaud, Theater acts as a model for aesthetic justification of the existence. The ultimate goal of this paper is a definition of a kind of culture that is on the basis of such a perspective. The aesthetic culture takes place against the kind of culture that tries to reduce life to an ideological and subjective element. So in the end, in addition to a comparative study, we will see that the unity that exists in the modern culture is a false unity that is imposed by an external element, but the true meaning of culture is formed from an internal unity like the aesthetic unity in the work of art and this culture is linked to the aesthetic justification of existence. Finally we try to explain the quality of this culture in the pattern of a concept of "Action", "Pluralism" and "Yes Saying" to life and to the "New". This research is based on library resources and particularly focusing on the books “The Birth of Tragedy” and “the theatre and its double’’.

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Origin of Art in Mullsadra’s Point of View

h hashm

Volume 14, Issue 1 , May 2016, , Pages 109-126

Abstract

    Mullasadra discussed about the origin of art and aesthetic creation more than any other mulism Philosphers. For him human as the caliph of god, presenting the art to humans in ...  Read More   Mullasadra discussed about the origin of art and aesthetic creation more than any other mulism Philosphers. For him human as the caliph of god, presenting the art to humans in the worlds before the material creation, instinctive tendencies especially desire to present and expose the creations and innovations, desire to accomplishment and completion of works, desire to decoration and beautification are among the origins of art. With reliance on straggly remarks of Mullasadra, this article tries to reconstruct his theory about the origin of art and for this aim the concept of imagination has a pivotal role, because it is the close origin of all art works. So according to Sadraean anthropology, two faculties of passive imagination and active imagination has a pivotal role in aesthetic creation. Faculties that are in a close connection with the special conception of  discontinuous imaginative forms and make the distinctive idea of him from Avicenna.

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A Study on the Relation between the Notions of the Symbol and Metaphor in Ricoeur's Thought

seyede akram barakati; mohammd kazem elmi sola

Volume 13, Issue 2 , March 2016, , Pages 1-137

Abstract

  The present article explains the notion of symbol and metaphor in Ricoeur's philosophy and tries to consider the relation between them in his whole philosophical perspective to answer ...  Read More The present article explains the notion of symbol and metaphor in Ricoeur's philosophy and tries to consider the relation between them in his whole philosophical perspective to answer the following questions: whether this two notions are the same or each one belongs to completely different realms? What kind of relation is there between tham? whether there is any conceptual or functional relation between them? How Ricoeur utilizes anyone of these notions to extend his hermeneutics? While explaining these notions, Ricoeur tries to characterize anyone of them through the other, and gets some kind of similarity between the two which can be a source of relation and extension of their meaning. With refering to the linguistic feature of the symbol and metaphor, and thus their interpretative possibility, he thinks a common function between them in the realms of epistemology and ontology. The present research by concentrating on the discussion of the symbol and metaphor in Ricoeur's hermeneutics can have a profound influence in total understanding of his hermeneutics and in grasping its distinction from the hermeneutics of the other philosophers.  

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The Shift in Habermas's Philosophical Thought on the Role of Religion in the Public Sphere

m b; h g

Volume 13, Issue 2 , March 2016, , Pages 21-38

Abstract

  Although some scholars view Habermas as the most important philosopher and social theorist, his account of religion has been relatively neglected. In this paper, Habermas’s early ...  Read More Although some scholars view Habermas as the most important philosopher and social theorist, his account of religion has been relatively neglected. In this paper, Habermas’s early and later views of religion are outlined, and the change in his understanding of religion from one of the sources of modernity’s inner problems to a principal source of the passions and motivations underpinning cultural life today is mapped. I argue that the relative neglect of Habermas’s work on religion is unfortunate, as it offers a creative and important attempt to move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thoughtmove beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thought. move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thought

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Derrida and Husserl : Suspension or Obedience

mehdi khabbazi kenari

Volume 13, Issue 2 , March 2016, , Pages 39-56

Abstract

  Husserl’s thoughts and phenomenological method is one of conceptual resources of Derrida and deconstruction the overt and covert. In accordance with it’s normal method in ...  Read More Husserl’s thoughts and phenomenological method is one of conceptual resources of Derrida and deconstruction the overt and covert. In accordance with it’s normal method in facing with philosophers and their works , Der-rida acts both positive and negative. He was strong critic of Husserl and yet he is clearly deeply affected . Derrida’s critique of Husserl challenging the claim that showed suspend in the realm of epistemology presuppositions .The transcendental »I« is as the subject of such act . Derrida claims that the transcendental »I «remains out of suspension process in the phenom-enology. In addition , Derrida believes that Husserl is also one of the found-ers of the metaphysics of presence in twentieth century. Husserl’s metaphys-ics of presence emerged more in discussion of signs . Regardless of critical and negative encounter with Husserl . Derrida has deep away of his effects . Derrida in the development of deconstruction both structurally and material is benefited of phenomenology. Deconstruction in general came out phenome-nology and structuralism, and Differance specifically as the central concept of deconstruction, the result of the combination of the core concepts of difference and suspension, reduction and epoché. In summery this paper consists of two part . first section , Derrida’s critique of Husserl is sought and the second section , the impact of the phenomenology and Husserl on deconstruction and Derrida will be examined .

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