ORIGINAL_ARTICLE
Dunsccuts and the problem of Individuation
Duns Scouts the famous theologian of thirteen century under the influence of Avecina’s doctorine of “Nature” on the basis of hierarchy of the unity presents a hypothesis and describes the unconditioned nature as minor unity and individual entities as numerical unity. As an celeberating hypothesis of“distinct forms” it accounts with the haeccity as the criterion of individuality of external entities. Mutual examination of the fundamental principlse of both philosophers; this article explains the deficiencies of Scotus’s approach.
https://jop.ut.ac.ir/article_35791_df11e29eebab9be621985a7836dcea5c.pdf
2011-08-23
5
22
nature
minor unity
Numerical unity
haeccity
distinct forms
Seyyed Hamid
Talebzadeh
talebzade@ut.ac.ir
1
Associate Professor,University of Tehran
AUTHOR
منابع
1
ابنسینا (1362)، منطق شفا، جلد اول، با مقدمه و تصحیح دکتر ابراهیم مدکور، قم: کتابخانة آیتالله مرعشی.
2
_____ (1363)، الهیات شفا، با مقدمه و تصحیح دکتر ابراهیم مدکور، قم: کتابخانه آیتالله مرعشی.
3
ایلخانی، محمد (1382)،تاریخ فلسفه در قرون وسطی و رنسانس، تهران: انتشارات سمت.
4
برهیه، امیل (1377)، تاریخ فلسفة قرون وسطی و دورة جدید، ترجمة سید یحیی مهدوی، تهران: انتشارات خوارزمی.
5
ژیلسون، اتین (1385)، هستی در اندیشة فیلسوفان، ترجمة سید حمید طالبزاده، تهران: انتشارات حکمت.
6
Schoedlnger,Andrew B. 1992 .The problem of universals, Humanities press, Londen.
7
Aristotle, 1971.Physics, Encyclopedia Britannica, Inc, The work of Aristotle, Volum 1
8
Scouts Duns,1968.Opera Omnia, Edited by Luke Wadding, Lyon: Laurentius Durand. Photoreprint, Hildesheim:nGorg Olms.
9
Scotus Duns, 1995.Ordinatio, Edited by C. Balic and Other-Vatican city.
10
Scouts Duns, 1973.The Oxford Commantary on The Four book of Sentences: BookII, dist. III, Question 1/4/6/ 9 trans. By James J.walsh. Philosophy in the Middle age, ed. Arthur hyman and james J.walsh.
11
Scouts Duns, 1975. God and creatures Felix Alluntis Princeton university.
12
Marenbon john, 1987. Latermedieval philosophy, Routledge.
13
Paul Edwards,1976.The Encyclopedia of philosophy, Volumes 1 and 2, Macmillan.
14
Popkin Richard and Paul Edwards,1969. medieval philosophy the free press
15
Noone Timothy , 2003. The Cambridge Companion to Duns Scotus, edited by Thomas William.
16
ORIGINAL_ARTICLE
On Nature of Pain and that is It Evil by Itself or by Accident?
One of the muslim philosophers' solutions for the problem of evil is that "
a) It is privation of an entity; then it is evil by itself, such as: darkness , poverty,ignorance and etc.
b) evil is of two kinds:It is an entity ; then it is evil by accident, that is, it is evil because it redounds to "a", such as : earthquake, storm, microbe and etc. But as non-entities have no cause, So evils are not created by God and ascribed to Him."
But one of the evils is "pain" and its nature ( i.e whether is it an entity or non- entity? ) and that " is it evil by itself or by accident? " has been disputable among philosophers and theologians. some of muslim thinkers have regarded it as contradictory to above solution.The aim of this article is :
I.Survey of nature of pain - specially critique of Molla-sadra,s doctrine about this – and response to this question that " is pain evil by itself or by accident?"
II. Presentation of my point of view about evils and pain : none of the evils are eviles by itself but contrary, all of them are evils by accident and there is only one evil by itself, that is pain, since the other evils are evils as such, because they redound to pain and likewise it is an entity not mere privation.
https://jop.ut.ac.ir/article_35792_1548222a4bf8dd5a6312a2b6ae615906.pdf
2011-08-23
23
38
Philosophy of religion
Islamic Philosophy
problem of evil
Pain
Ali
Afzali
ali_m_afzali@yahoo.com
1
Associate Professor, Iranian Institute of philosophy
AUTHOR
منابع
1
ـ ابن¬سینا، (1363)، المبدأ و المعاد، تهران: مؤسسه مطالعات اسلامی.
2
_______ (1404)، الهیات شفا، تصحیح سعید زاید، قم: مکتبة آیة الله المرعشی.
3
ـ دکارت، رنه (1381)، تأملات در فلسفه اولی، ترجمه احمد احمدی، تهران:انتشارات سمت.
4
ـ سهروردی، شهابالدین (1375)، مجموعه مصنفات شیخ اشراق، تصحیح هانری کربن و...، تهران: مؤسسه مطالعات و تحقیقات فرهنگی.
5
- فخر رازی (1384)، شرح الاشارات و التنبیهات، تصحیح نجف زاده، تهران: انجمن آثار و مفاخر فرهنگی.
6
ـ مطهری، مرتضی (1383 و 1387)، مجموعه آثار، تهران: انتشارات صدرا.
7
ـ ملّا صدرا، محمدبن ابراهیم (1366)، تفسیر القرآن الکریم، تحقیق محمد خواجوی، قم: انتشارات بیدار.
8
_______ الحکمة المتعالیة فی الأسفار الأربعة العقلیة، بیروت: دار احیاء التراث.
9
_______ (1363)، مفاتیح الغیب، تصحیح محمد خواجوی، تهران: مؤسسه تحقیقات فرهنگی.
10
ORIGINAL_ARTICLE
Elevation of Actions and Incarnation of Souls
One aspect of self-knowledge is consisted of interaction between soul and actions, ethics and knowledge. According to Sadrā's opinion, soul is united with its acquired knowledge and long-term dispositions. The main Principles of the theory include:nivocal of Entity, (Principality of Existence) and its Gradation) Substantial Motion of Soul,Identity of the Knower and the Known,bodily Contingency,Unity of Soul and Human Body, Reciprocal Causation of Soul and Body.
Based on mentioned premises, every human reality at first is in the lowest rank of existence. By conjunction of substantial motion, the soul intensifies until reaches perfections while all result degrees are just the ranks of a single reality. The highest level of soul has all acquired perfections in simple form, whereas the lowest rank (material body)is affected by habits and states of soul.). Middle ranks also are common in impression and impressionability from each other. Therefore, relationship between soul and action is conceived in three species:
1.The presence of mental forms of actions in the soul extent.
2.The presence of habits in soul essence.
3.Incarnation and ideation of long-term dispositions at appropriate forms in physical body.
https://jop.ut.ac.ir/article_35793_67a7f9dbba6b45dc4a2d07cb0aab2204.pdf
2011-08-23
39
52
self-knowing
substantial movement
unification of Knower and known
corporal contingency
spiritualization of acts
Mohammad
Mousavi
mmusawi@yahoo.com
1
Board of Razavi University of Islamic Sciences of Mashhad
AUTHOR
منابع
1
- ابنسینا، حسین بن عبدالله (1404)، الشفاء، مراجعه و تقدیم ابراهیم مدکور، قم: مکتبة آیةالله المرعشی.
2
_ ______________، بی تا، رسالة احوال النفس، تحقیق احمد فواد الأهوانی، بیجا، طبع دار بیبلیون.
3
_ _____________، (1980)، عیون الحکمة، تحقیق عبد الرحمن بدوی، بیروت: دارالقلم.
4
- سبزواری، ملاهادی (1386)، شرح المنظومة فی المنطق و الحکمة، تحقیق و تعلیق محسن بیدارفر، قم: انتشارات بیدار.
5
- شهرزوری، شمس الدین (1383)، الشجرةالالهیة فی علوم الحقایق الربانیة، تحقیق نجفقلی حبیبی، تهران: مؤسسه حکمت و فلسفه ایران.
6
- شیرازی، صدرالدین محمد (1386)، الأسفار الأربعة، قم: مکتبة المصطفوی.
7
- طوسی، خواجه نصیرالدین (1375)، شرح الإشارات، قم: نشر البلاغة.
8
- میرداماد، محمد باقر(1380)، جذوات و مواقیت، تحقیق علی اوجبی، تهران: میراث مکتوب.
9
ORIGINAL_ARTICLE
Nietzsche and the Critique of Kantian Moral Psychology
Moral psychology is an important part of ethics. Some of the recent interpreters of Nietzsche’s philosophy have tried to elaborate a Nietzschean naturalistic moral psychology based on his remarks and pose it against other positions in moral psychology, especially the Kantian one with its fundamental claim that third-person accounts of moral psychology have no bearing on a morality which purportedly guides us from the first-person perspective.Two of the main related constituents of Kant’s moral psychology are the concepts of will and deliberation,which in this paper I will try to show how, according to these recent interpreters, Nietzsche explains them entirely in terms of a system of desires, without any appeal to a separate will. If the Nietzschean account is correct, then the Kantian view that deliberation proceeds from a standpoint detached from all desires could not be maintained.
https://jop.ut.ac.ir/article_35794_99cf8ce256f4227390428c03fd19f14d.pdf
2011-08-23
53
70
moral psychology
deliberation
will
desires and passions
Hamidreza
Mahboobi Arani
mahboobi@email.arizona.edu
1
Assistant Professor, University of Isfahan
AUTHOR
منابع
1
الف) آثار نیچه:ارجاع به آثار نیچه بنا به سنت معمول بر اساس ارجاع به کوتهنوشت آنها و شماره بند مورد نظر صورت گرفته است:
2
Richard Wagner at Bayreuth, 4th Untimely Meditation of Untimely Meditation, translated by R. J. Hollingdal, Cambridge University Press, 1997.
3
Daybreak, translated by R. J. Hollingdal, Edited by Maudemarie Clark & Brian Leiter, Cambridge University Press, 1996
4
The Gay Science, translated with commentary by Walter Kaufmann, Vintage Books, 1974.
5
Beyond Good and Evil, edited by Rolf-Peter Horstmann & Judith Norman, translated by Judith Norman, Cambridge University Press, 2006.
6
On the Genealogy of Morality, edited and introduced by Keith Ansell-Pearson, translated by Carole Diethe, Cambridge University Press, 1994.
7
Twilight of the Idols,translated by Walter Kaufmann, in The Portable Nietzsche, New York: Viking Press, 1954.
8
Will to Power, translated by Walter Kaufmann & R. G. Hollingdale, New York: Vintage, 1968.
9
ب)سایر آثار:
10
References
11
Allison, H) 1990), Kant’s Theory of Freedom, Cambridge University Press.
12
Darwall, Stephen1983), On Impartial Reason, Ithaca, Cornell University Press.
13
Guyer, Paul ( 2006), Kant, Routledge.
14
Hursthouse, Rosalind ,(1999), On Virtue Ethics, Oxford, Oxford University Press.
15
Nagel, Thomas, (1970), The Possibility of Altruism, New York, Oxford University Press.
16
Kant, Immanuel (1997), Critique of Pure Reason, tran. by Paul Guyer & Allen Wood, Cambridge University Press.
17
____________ (1958), Groundwork of the Metaphysics of Morals, translated by H. J. Paton, Harper and Row.
18
Knobe, Joshua & Leiter, Brian 2007,The Case for Nietzschean Moral Psychology, in Leiter & Sinhababu (ed.2007), Nietzsche and Morality, Oxford University Press.
19
Leiter, Brian 2010, Nietzsche’s Theory of Action, Forthcoming in The Blackwell Companion to Philosophy of Action, ed. by T. O’Connor & C. Sandis.
20
___________ 2007 (September), Nietzsche’s Theory of the Will, Philosopher’s Imprint, Volume 7. No. 7, September 2007, in http://brianleiternietzsche.blogspot.com/2007.
21
____________ 2002, Nietzsche on Morality, Routledge.
22
Reginster, Bernard 2006, The Affirmation of Life, Nietzsche on Overcoming Nihilism, Harvard University Press.
23
Risse, Mathias 2007, Nietzschean ‘Animal Psychology’ versus Kantian Ethics, in Leiter & Sinhababu (ed.2007), Nietzsche and Morality, Oxford University Press.
24
Schopenhauer, Arthur, Essay on the Freedom of the Will, translated by K. Kolenda, New York: Liberal ArtsPress, 1960.
25
Williams, Bernard (1994), Nietzsche's Minimalist Moral Psychology, in Schacht 1994,ed.
26
Wood, Allen (2006), The supreme principle of morality, in Guyer, (ed.2006).
27
___________,(1999), Kant’s Ethical Thought, Cambridge University Press.
28
ORIGINAL_ARTICLE
Derrida and Deconstructing Metaphor
There have been two custom views on the relation of metaphor and philosophy.Some philosophers (esp.analytical philosophers)take metaphor dispensable,and tend to philosophical texts without metaphor,constituted on proper usage of words. Others take metaphor indispensable as the foundation of philosophical concepts.This attitude usually implies reducing philosophy to mythological discourse and inaccurate rhetoric. By embedding metaphor at the heart of language and escaping the classical opposition of metaphorical–proper,Derrida attribute philosophy and rhetoric same nature,while avoids negative evaluation of philosophy.By deconstructing metaphor,Derrida declares the death of metaphor (and so proper sense),and together with it, the death of philosophy, in the classical and historical sense of it. In this article we want to defend this claim that sense does not control language from without, rather it is the result of uniformity of well-founded metaphors,which are the essence of language.
https://jop.ut.ac.ir/article_35796_a3f6a0ff741efa3096f795507b8b97d6.pdf
2011-08-23
71
86
Derrida
Metaphor
philosophy
sense
Metaphysics
Rhetoric
Hassan
Fathzade
hfatzade@znu.ac.ir
1
Assistant Professor, University of Zanjan
AUTHOR
References:
1
Bachelard, G. (1964), The Psychoanalysis of Fire, trans. A. C. M. Ross, Boston: Beacon Press.
2
Bennington, G. and Derrida, J. (1993), Jacques Derrida, trans. Geoffrey Bennington, Chicago and London: The University of Chicago Press.
3
Derrida, J. (1973), Speech and Phenomena, trans. David B. Allison, Evanston: Northwestern University Press.
4
Derrida, J. (1976), Of Grammatology, trans. Gayatri Chakravorty Spivak, Baltimore: The Johns Hopkins University Press.
5
Derrida, J. (1982), Margins of Philosophy, trans. Alan Bass, The Harvester Press.
6
Derrida, J. (1998), “The Retrait of Metaphor”, in The Derrida Reader, trans. F. Gasdner, University of Nebraska Press.
7
France, A. (1923), The Garden of Epicurus, trans. Alfred Allinson, New York: Dodd, Mead.
8
Gaut, B. (1997), “Metaphor and the Understanding of Art”,Proceedings of the Aristotelian Society, no. 97.
9
Grant, J. (2010), “The Dispensability of Metaphor”, British Journal of Aesthetics, vol. 50, no. 3.
10
Lautreamont, C. (1978), Maldoro and Poems, trans. Paul Knight, Harmondsworth: Penguin Books.
11
Louis, P. (1945), Plato’s Metaphors, Rennes.
12
Nietzsche, F. (1911), “On Truth and Falsity in their Ultramoral Sense”, in Complete Works of Nietzsche, ed. D. Levy, vol. 2, London and Edinburgh.
13
Ricoeur, P. (2003), The Rule of Metaphor, trans. Robert Czemy with Kathleen McLaughlin and John Costello, London and New York, Routledge
14
Saussure, F. (1966), Course in General Linguistics, trans. Wade Baskin, New York, McGraw-Hill.
15
ORIGINAL_ARTICLE
Afdal al-Dīn Kāshānī\'s Philosophy:
An Innovative Project within the Islamic-Persian Philosophy
Afdal al-Dīn Kāshānī (Bābā Afdal) lived and thought in times in which philosophy was in a precarious state due to Gazāllī's well-known criticisms. The former thought that this situation is caused by addressing the Metaphysica Specialis as the proper object of philosophical investigations. He did not interest in many of the issues that other philosophers (especially Peripatetics) addressed, so that one can say he did not follow the pattern of the great authorities. For him, to live a virtuous life is a part and parcel of the traditional philosophy. In short, Bābā Afdal can be regarded as an innovator Islamic-Persian philosopher who changed the traditional philosophy formally as well as materially. Among the Iranian philosophers, Bābā Afdal is first that he wrote his works mainly in Persian. Moreover, among those who wrote in Persian, he is set apart by the remarkable beauty and clarity of his prose. When reading his writings, we realized that the author implicitly tries to exclude knowledge of God from the realm of philosophy and replace knowledge of self with it. For Bābā Afdal, the heart of the issue in philosophy is self-knowledge that voiced in the Delphic maxim "know thyself".
https://jop.ut.ac.ir/article_35797_d41d8cd98f00b204e9800998ecf8427e.pdf
2011-08-23
87
108
Baba Afdal
being(wūjūd)
self-knowledge
Awareness
Persian Prose
philosophizing
Seyed Mustafā Shahrā'eenī
Shahrā'eenī
m_shahraeen@yahoo.com
1
Assistant professor, University of Tabriz
AUTHOR
منابـع فارسی
1
- الفاخوری، حنا و خلیل الجر (1373)، تاریخ فلسفه در جهان اسلامی، ترجمه عبدالمحمد آیتی، تهران: شرکت انتشارات علمی و فرهنگی.
2
- ایلخانی، محمد(1382)، تاریخ فلسفه در قرون وسطی، تهران: انتشارات سمت.
3
- شهرستانی، عبدالکریم (1361)، کتاب الملل و النحل، ترجمه مصطفی خالقداد هاشمی با عنوان توضیحالملل، تصحیح جلالی نائینی، تهران: انتشارات شرکت افست.
4
- صفا، ذبیحالله (1336)، تاریخ علوم عقلی در تمدن اسلامی، تهران: انتشارات دانشگاه تهران.
5
- غزالی، امام محمد (1362)، المنقذ من الضلال،ترجمه صادق آئینهوند (با عنوان شک و شناخت)، تهران: انتشارات امیرکبیر.
6
- قربانپور آرانی،حسین (1389)، افضلنامه، برگزیده آثار محققان معاصر درباره حکیم افضلالدین کاشانی، اصفهان: نشر نهفت.
7
- کاشانی، افضلالدین (1351)، دیوان حکیم افضلالدین محمّد مرقیکاشانی، کاشان: انتشارات اداره فرهنگ و هنر کاشان.
8
___________، (1366)، مصنفات افضلالدینمحمد مرقی کاشانی، تصحیح مجتبی مینوی و یحیی مهدوی، تهران: انتشارات خوارزمی.
9
- لاوسن، تد(زیرنظر) (1378)، عقل و الهام در اسلام، جشننامه هرمان لندولت، صص 283-299، «جایگاه جهانشناسی اسلامی، تأملاتی درباره فلسفه افضلالدین کاشانی»، ویلیام سی. چیتیک، تهران: انتشارات حکمت.
10
- نصر، سید حسین و الیور لیمن (زیرنظر) (1387)، تاریخ فلسفه اسلامی، ترجمه جمعی از مترجمان، تهران: انتشارات حکمت.
11
منابع عربی
12
- ابناثیر (1966)، تاریخ الکامل، بیروت: دار صادر و دار بیروت.
13
- جوزی بغدادی، ابوالفرج (1969)، تلبیس ابلیس، قاهره.
14
- ذهبی، شمسالدین (بی تا)، سیراعلامالنبلاء، بیروت: دارالفکر.
15
- شهرزوری، ابنصلاح (بی تا)، فتاوی ابنصلاح، نسخه خطی دانشگاه الأزهر.
16
References:
17
-Chittick, William C. (2001), The heart of Islamic philosophy: the quest for self-knowledge in the teachings of Afdal al-Din Kashani, New York: Oxford University Press.
18
-Encyclopedia Iranica (1989), electronic version, (London & New York.
19
ORIGINAL_ARTICLE
The Reversibility of the Contradictories in the Complete Inclusion Rule
In he present study,I explain how the great logician Qazwini, Dabiran al-Katibi (600-675 AD)questioned a well accepted “complete inclusion” rule with a counterexample in modal logic (concearning with, possibility and contingency).This rule demonstrates a vise versa relation between contradictories of two universal concepts when a “complete inclusion” relation exists between them.Two letters by Katibi and the responses by Khawaja Nasir al-Din al-Tusi, all are provided with a brief and concise expressions. This issue will explain,and reconstruct the problem.
https://jop.ut.ac.ir/article_35798_26f92566f3ce308e6b2137e3c0c75df4.pdf
2011-08-23
109
126
complete inclusion
contradictories in the complete inclusion
possibility
contingency
Mahnaz
Amirkhani
amirkhani@alzahra.ac.ir
1
amirkhani@alzahra.ac.ir
AUTHOR
منابع فارسی
1
- ارسطو (1378)، منطق ارسطو، ترجمه میرشمسالدین ادیبسلطانی، تهران: انتشارات نگاه.
2
شهابی، محمود (1364)، رهبر خرد، تهران: کتابفروشی خیام.
3
- شیرازی، قطبالدین (1369)، درةالتاج، به اهتمام و تصحیح سید محمد مشکوة، تهران: انتشارات حکمت.
4
- طوسی، نصیرالدین (1380)، اساسالاقتباس، بازنگاری مصطفی بروجردی، تهران: وزارت فرهنگ و ارشاد اسلامی.
5
- ملکشاهی، حسن (1375)، ترجمه وشرح اشارات و تنبیهات، ج 2، تهران: انتشارات سروش.
6
_____،(1363)، ترجمه و تفسیر تهذیبالمنطق تفتازانی، تهران: انتشارات دانشگاه تهران.
7
- موحد، ضیاء (1376)، تمایزات مبنایی منطق قدیم وجدید» نامه مفید، ش.10.
8
- نبوی، لطفالله (1384)، مبانی منطق وروششناسی، تهران: انتشارات دانشگاه تربیت مدرس.
9
منابع عربی
10
ابنسینا، حسینبن عبدالله (1375)، الاشارات و التنبیهات، قم: نشرالبلاغه.
11
_____________، (1428 ق)، الشفاء، قم: ذویالقربی.
12
آشتیانی، میرزا مهدی (1376)، تعلیقه علی شرح المنظومه السبزواری (قسمالمنطق)، قم: دفتر تبلیغات اسلامی.
13
حلی، جمالالدین حسن بن یوسف (1363)، الجوهر النضید، ماتن، نصیرالدین طوسی، قم: بیدار.
14
رازی، قطبالدین محمد (بیتا)، شرح المطالع، ماتن، سراج الدین ارموی، قم: کتبی نجفی.
15
____________، (1384)، تحریر القواعد المنطقیة فی شرح الرسالة الشمسیة، ماتن، کاتبی قزوینی، قم: بیدار.
16
شیرازی، صدرالدین محمد (1378)، التنقیح فیالمنطق، به اشراف سید محمد خامنهای، تهران: بنیاد حکمت اسلامی صدرا.
17
کاتبی قزوینی، نجمالدین و نصیرالدین طوسی (1370)، مطارحات منطقیه در منطق و مباحث الفاظ (مجموعه مقالات)، به کوشش مهدی محقق وتوشیهیکو ایزوتسو، تهران: انتشارات دانشگاه تهران.
18
مظفر، محمدرضا (1388)، المنطق، قم: انتشارات اسماعیلیان.
19
یزدی، مولیعبدالله بن شهابالدینالحسین (1405)، الحاشیة علی تهذیبالمنطق، قم: مؤسسه نشر اسلامی.
20