Philosophy

Analysis of categorial intuition in Husserl's Logical Investigations

Seyyed Mohammad Taqi Shakeri

Volume 21, Issue 1 , September 2023, , Pages 147-165

Abstract

  Phenomenologists enumerate the four main topics of Husserl's phenomenology and discuss them in detail: phenomenology, categorical intuition, the meaning of the a priori, the phenomenological ...  Read More Phenomenologists enumerate the four main topics of Husserl's phenomenology and discuss them in detail: phenomenology, categorical intuition, the meaning of the a priori, the phenomenological principle. The importance of categorical intuition shows itself in the link between phenomenology and ontology. The first aspect in the importance of categorical intuition is related to the interpretation of truth in phenomenology. The interpretation of truth in this point of view is close to the view of the Greeks, who attached real value even to simple perception. Another aspect of the importance of discussing categorical intuition is to emphasize that when expressing sensory perception and passing judgment,  there are things that cannot be perceived; for example, in the sentence "This table is blue", we see neither "this" nor "is". The third aspect of the importance of categorical intuitions is that these intuitions constitute the new perceived objectivity; That is, they make simple objects more original. The perceived objectivity that manifests itself in such a categorical intuition is itself a mode of being objective; so, with the discovery of categorical intuition, the concept of objectivity expanded and with the phenomenological research, the way of research that the former ontology was looking for is obtained. There is no ontology parallel to phenomenology; rather, ontology is not a science except phenomenology. In Husserl's opinion, any action that fills the presentation and confirms itself is called "perception"; and every fulfilling act is called "intuition"; and "object" refers to any kind of intentional correlate. Husserl discusses "categorial intuition" in the sixth investigation of Logical Investigations. In categorial intuition, we are dealing with sensory perceptions with the surplus, which is added to a predicative assertion at the stage of transferring sensory perception. The problem of the present article is to explain the position of categorial intuition and its relationship with perception from Husserl's point of view in his Logical Investigations. The necessity and importance of this issue is such that it can be considered as the foundation of phenomenology and any future knowledge theory, and even Heidegger considered it one of the four main issues of Husserl's phenomenology. The discussion begins with an explanation of the difference between "perception", "intuition", "object" and "fulfillment". Then, using the analytical-descriptive method, the relationship of categorial intuition with the categorial elements of thinking, the contrast between simple and categorial acts, the stages of acts in synthetic categorical intuition, the important role of sensation in categorial intuition, and eidetic intuition will be investigated next to synthetic categorial intuition. One of the achievements of this article is the exposition of the three stages of synthetic categorial intuitions: simple perception of the whole, subdividing perceptions, and categorial synthetic intention. The innovation of this article is that, according to Husserl, we have intellectual and categorial intuition just as we have intuition of sensory objects. 

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Hajhosseini's Non-Truth-Functional Semantics

Asadollah Falahi

Volume 21, Issue 2 , March 2024, , Pages 149-166

Abstract

  Mortaza Hajhosseini introduced two truth-functional and non-truth-functional systems in the second edition of his book Two Non-Classical Logic Systems, A New Outlook on Elements of ...  Read More Mortaza Hajhosseini introduced two truth-functional and non-truth-functional systems in the second edition of his book Two Non-Classical Logic Systems, A New Outlook on Elements of Logic. In other articles, I have reviewed the natural deduction and the semantics of the truth-functional system. In this paper, I will address the semantics of the non-truth-functional system and the meta-theorems of soundness and completeness that he claimed to have proven. I demonstrate that: 1. This semantics is based on a new set theory that has not yet been formulated. 2. The definition of ‘model’ in this book defines ‘complete models,’ while all introduced models are ‘incomplete models’. 3. The truth conditions of non-truth-functional formulas are reminiscent of similar formula truth conditions in logic, as emphasized by C.I. Lewis, but are valid in Libnizian semantics. 4. This semantics is not consistent with the proof theory of the book. 5. Therefore, the validity and completeness consequences are actually incorrect and have counterexamples. 6. Negation operators in this non-truth-functional system have been considered truth-functional, while they should be non-truth-functional. 7. A finite number of relationships (exactly five) have been introduced in this semantics, while this number is infinite. 8. Therefore, non-truth-functional logic must be undecidable, while the non-truth-functional system has been declared decidable

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One Approach to The Question of Personal Identity: Re-reading Narrative Identity

Seyed Amirreza Mazari

Volume 20, Issue 1 , July 2022, , Pages 151-167

Abstract

  One of the main questions that philosophy has sought to answer is Personal Identity. Philosophical, sociological, and psychological thinkers have, throughout the history, always shown ...  Read More One of the main questions that philosophy has sought to answer is Personal Identity. Philosophical, sociological, and psychological thinkers have, throughout the history, always shown great interest in the history of Personal  identity question. Various human sciences have considered various aspects of this question. Since these aspects share some similarities, thinkers have been suggested that the nature of this question is philosophical. In other words, their responses that originate from various sciences show their agreement. This study presents the question of Personal  identity and aims to show that this question has a hermeneutic nature. It seeks to explain the question of Personal identity, the responses that some philosophers such as John Lock have come up with, and criticisms of late philosophers of mind. From a hermeneutic perspective, the personal identity is also approached yet in brief. Ricoeur who was a thinker with hermeneutic concerns analyzes the question of identity through hermeneutic. He seeks to come up with a suitable response to this question. The present study analyzes his ideas. This aims to suggest narrative identity as a suitable background. It is done through identifying an appropriate relationship between Personal  identity and narrative and through re-reading the criticisms to abstract responses to the question of Personal identity.

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A Philosophical Framework For The Meaning of Work

Masoud Sadeghi

Volume 19, Issue 1 , July 2021, , Pages 153-172

Abstract

  The main issue in the present article is how the most important questions about the "meaning" of work and related issues can be addressed within the framework of a philosophical approach ...  Read More The main issue in the present article is how the most important questions about the "meaning" of work and related issues can be addressed within the framework of a philosophical approach that can be called "work thinking". In this regard, an attempt has been made to first explain the meaning and importance of work thinking and in the light of that, the relationship between work with human beings and humanity and to explain the two approaches of work thinking with the approach of recreating the meaning of work (job crafting) and thinking with the spiritual approach. It is further shown that work is not necessarily a tool and can be considered an intrinsic goal in life. For this reason, contrary to the popular opinion among many thinkers, it can be considered not as an inherently undesirable and meaningful phenomenon, but as pleasant and forgiving. Thus, the line between working hours and leisure becomes very fluid. In other words, leisure should not be meant to be in front of work or even as a complement to it. Leisure is not a time of unemployment, but a condition conducive to doing important but lovable work without proper external control or purely economic motives, which he pursued voluntarily, passionately, and voluntarily. Of course, based on the level of work provided (job, profession, mission or inner voice), not all people can achieve this level of meaning of work and find or create their ideal work. In the end, it is discussed that according model of meritocracy.

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Analysis of Sartreian Critique on Husserl’s Transcendental Ego

Alireza Faraji

Volume 19, Issue 2 , January 2022, , Pages 153-170

Abstract

  Husserl belived that “Ego” of “selfn is center of every act of cohsciousness specially cognition. According to his thought in every act of consciousness in the one ...  Read More Husserl belived that “Ego” of “selfn is center of every act of cohsciousness specially cognition. According to his thought in every act of consciousness in the one hand Ego- pole and a on the other hand object- pole existed. Ego is self- identical subject that agent in every equal process of consciousness act. Therefore, is unique base of all act of awareness. Namely, is center of all influence and impressible, percepts, pleasure pain or every condition of extant on consciousness. but, in spite of Following of husserl, contrasted with Husserlian concept of Ego and criticized thus “self” that Husserl bring up and suppose it Transcendental, For Sartre, Ego not only organized by abstractly pre condition that modulated by transcendental subject but, Ego was out of transcendental affair on the real world and by his Freedom and free will trait that indicat of Existential Feature, it had transcendental. Nevertheless assonant by Husserl, belive that “intentionality” basis of every awarness act of “Ego”. We try on this research analysis Husserlian Ego and checked critique of Sartre on Husserl.

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The Composition of Matter and Form According to the Peripatetic

Javad Soufi; Alireza Kohansal

Volume 20, Issue 2 , January 2023, , Pages 159-172

Abstract

  It is widely known contrary to the Hikmat-Mota'aliyya, which believes in composition through unification of matter and form, the peripatetic believes in composition through annexation ...  Read More It is widely known contrary to the Hikmat-Mota'aliyya, which believes in composition through unification of matter and form, the peripatetic believes in composition through annexation of the two. The attribution of this opinion to the Peripatetics is so strong that no one doubts that they believe in annexation composition, despite research on the subject demonstrating that it is not so simple and that such an attribution cannot be attributed to the Peripatetic with such conviction and certainty. The goal of this article is to refute the assertation that attributed to the peripatetic.Those who believe in union or annexation composition have provided arguments to prove their position. Seyyed Sadr al-Din Dashtaki, also known as Seyyed Sanad, was the first to consider the combination of matter and form to be a union, and Mulla Sadra agreed with him. They document their opinion on previous philosophers in the same way that those who believe in annexation composition do. Seyyed Sanad, the innovator of the unified composition, also considers his theory to be based on the opinions of Ibn Sina and Bahmanyar and cites evidence from them to prove that matter and form exist outside as a one entity, he used Ibn Sina's statement that matter and form are one according to the entity and multiple according to the meaning. Furthermore, the combination of soul and body, which represent matter and form, is annexed, according to Bahmanyar's statement.While rejecting Sadr al-Din Dashtaki, Fayyaz Lahiji, who some consider to be an Ibn Sina follower, believes that matter and form exist as two distinct entities, and most philosophers believe in annexation combination. The majority of philosophers who mentioned meant peripatetics, because the majority of those at the time were peripatetic. Contemporaries of Fayyaz Lahiji, Mirdamad and his student Seyyed Ahmad Alavi, also consider the combination of matter and form to be annexed, rather than the  union combination in the mind, such as genus and differentia. Hakim Sabzevari, a admirer of Hikmat-Mota'aliayya and an interpreter of Mulla Sadr's works, disagrees with him on this point accepting annexation composition as the opinion of great philosophers, including Ibn Sina. As a result, The issue of composition by way of unification and composition by way of annexation is one of Sadr al-Din Dashtaki's innovations in the ninth century AH and has not been discussed previously. As a result, it was not discussed in the books of Ibn Sina, Farabi, Bahmanyar, and other Peripatetics prior to Dashtaki, and they did not discuss this issue, but during and after Sadr al-Din Dashtaki, many philosophers, mostly Peripatetics like Mirdamad and Fayyaz Lahiji, argued against Dashtaki on this point. If we present this issue to the Peripatetics before Dashtaki, we can find evidence in favor of both unification and annexation, so one of these two cannot be attributed to them, and only through tolerance can the Peripatetics be convinced of the annexation combination. 

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Examining the Effect of the Theory of Gradation of Being on the View of Totalism in Mulla Sadra's Thought

Maryam Abbasi kashkooli; AbodlAli Shokr

Volume 21, Issue 1 , September 2023, , Pages 167-183

Abstract

  In contrast to other theories, the theory of holistic view has not been properly considered in Islamic philosophy, especially transcendental wisdom. The ideas about the existence of ...  Read More In contrast to other theories, the theory of holistic view has not been properly considered in Islamic philosophy, especially transcendental wisdom. The ideas about the existence of the whole or the total as something derived from individuals, in order to confirm or reject its real existence, are implicitly acceptable during some issues that arise in the Supreme Wisdom and according to their requirements. Exploring these related theories gives two conflicting positions of Mulla Sadra's theory about the being of the "whole": Some expressions clearly express the negation of the existence of the whole, Mulla Sadra, in the position of criticizing Ibn Sina's proofs of the falsification of sequence and Suhrodi's proof of necessity, which take the existence of the whole as the premise of their proof, and also proofs It runs away from the plateau that has been set up to prove the existence of the whole and emphasizes that nothing but unity exists outside, and multiplicity is not compatible with existence. and others implicitly or explicitly acknowledge its existence. some other expressions of Mulla Sadra, contrary to the above opinion, are in line with the acceptance of the external existence of the whole; That is, his expressions have provided a platform for description and interpretation dependent on the external existence of the whole, each of which is examined in detail.  The present article aims to use analytical-critical method, after considering Mulla Sadra's conflicting expressions in this regard, by paying attention to the coordinates of the principle of gradation of being, to criticize her point of view and to verify the theory of holism. The result of the research shows that the belief in the existence of the whole is one of the essentials of the principle of gradation of being. Longitudinal and latitudinal multiplicity that exists with regard to the three basic components of the principle of suspicion; That is, unity, multiplicity and objectivity of both can be explained, it shows the true existence of the whole as certain and its negation and the exclusivity of the existence of the whole in the existence of its individuals is incompatible with the coordinates of existence. The whole is a mental validity that is considered by differentiating and considering the plurality of people and not the plurality of gradation, and in this mental and epistemological consideration, ontological explanations, including gradation, do not interfere much. If someone believes in the originality of the essence or the difference of existence in the external objective truth or has a special doubt or special gradation, can credit all of them. This mental validity does not have an objective realization, and this is different from plurality or unity.

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An Analysis of the Transcendental Philosophy Achievements on Shiite Ijtihad: the Case Study of Existential Unity

Ali larijani; Seyed Mostafa Mohaghegh Damad; Mohammad Hossein MotahariFarimani

Volume 21, Issue 2 , March 2024, , Pages 167-190

Abstract

  This paper is to investigate the possibility of the lack of influence of philosophical research in the issuance of jurisprudence rulings (Ahkam al-fiqhiyah) and its purpose is to prove ...  Read More This paper is to investigate the possibility of the lack of influence of philosophical research in the issuance of jurisprudence rulings (Ahkam al-fiqhiyah) and its purpose is to prove this influence by studying cases of unity of existence (Wahdat al-wujud). Some jurists in their rulings related to unbelievers (Kuffar) as well as in the rulings of the heretical books (Kutub al-zelal) dealt with the issue of the unity of existence and believing in it, and judged the legitimacy or illegitimacy of such a point of view, and according to that, have issued rulings about those who believe in it. As described in this paper in a descriptive-analytical way, the emergence of jurisprudence in this regard is a function of the encounters and understanding of jurists with philosophical opinions. Based on this, after assessing examples of jurisprudence of the last few centuries and clarifying the background philosophical or mystical presuppositions, the position of Sadr al-Mutalahin's interpretation of disagreements in comparison to other interpretations has been clarified and the result of its acceptance or non-acceptance in the judgment of jurists has been determined. As the result, at the first step, it is revealed that Sadr al-Maltahin's perception of the unity of existence is different from the mystic version, and in the other hand, the acceptance of this interpretation can resolve the duality and otherness between the monotheism of jurists and mystics. Lastly, with the help of this philosophical research, the ijtihad of the jurists should be freed from the unwarranted attribution of the of disbelief and misguidance

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On Boghossian's Objection on Putnam's Internal Realism

Hamed Ghadiri

Volume 18, Issue 1 , September 2020, , Pages 169-188

Abstract

  Arguing against relativism and constructivism and defending objectivism, Paul Boghossian considers three theories concerning description-dependence of fact, including Putnam's theory ...  Read More Arguing against relativism and constructivism and defending objectivism, Paul Boghossian considers three theories concerning description-dependence of fact, including Putnam's theory on the interpenetration of fact and convention. Boghossian holds that the basis of Putnam's theory is the phenomenon of conceptual relativity; so, if we reject his view about the phenomenon, his theory will be rejected. Accordingly, He explains this phenomenon and criticizes Putnam's attitudes towards it and finally concludes that this ‘argument’ cannot prove Putnam's theory. Here firstly it will be argued that Putnam himself was aware of these objections and had developed some ideas to solve them; so, using his texts and arguments, we try to reply to the main objections of Boghossian to Putnam's view about this phenomenon. Secondly, it will be argued that, in contrast to Bogghossian's belief, Putnam's theory is not based on the phenomenon of conceptual relativity. Instead, the idea of the interpenetration of fact and convention is based on two other arguments: the model-theoretic argument and the argument from the brain-in-a-vat scenario. Therefore, even if Boghossian's objections to Putnam's view about the phenomenon of conceptual relativity were acceptable, they could not reject Putnam's ideas on the interpenetration of fact and convention.

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Sadr al-Mutallahin's view on Human Abstraction in the Arc of Descent and its Effects on Worldly Life

Najimeh Mansouri; Forough Rahimpour

Volume 20, Issue 1 , July 2022, , Pages 169-187

Abstract

  The existence of pre-worldly worlds and the presence of man and his quality of life there is a point of contention among philosophers. In this article, by examining Mulla Sadra, who ...  Read More The existence of pre-worldly worlds and the presence of man and his quality of life there is a point of contention among philosophers. In this article, by examining Mulla Sadra, who believes in the presence of man in such worlds, the existence and abstraction of the human soul in the previous life and the effects of this presence on his worldly life are explained. Sadra, citing the principle of correspondence between the arc of descent and ascension, states two types of existence and abstraction for man in the arc of descent, one is collectively perfect rational in the world of intellect and divine knowledge, and the other is an particular and Contingent abstraction. Presence in the previous worlds has effects on the worldly life of man, including the fact that the monotheistic nature that has emerged in the world of intellect through perfect rational abstraction  and the superior presence of the disabled in the actual cause is a capital for achieving happiness. Also, the covenant taken in the underworld for the people on the one hand and for the properties on the other hand, has accessories that if adhered to the covenant, will be the bedrock of divine guidance. The difference between human beings in the previous life, which is caused by the difference between the tints and their status, can be effective as one of the factors determining the behavior and goals of individuals along with other environmental and voluntary factors.

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Aristotelian Form in Morphogenetic Design (Origin of Form in Morphogenetic Design)

Masoumeh Motamedi; Vida Norouz Borazjani; Afra Gharibpour

Volume 19, Issue 2 , January 2022, , Pages 171-188

Abstract

  Form is among the most widely used and primary concepts in architecture that has gone through a revolution through time. It is used in every architecture design method and every style, ...  Read More Form is among the most widely used and primary concepts in architecture that has gone through a revolution through time. It is used in every architecture design method and every style, yet its characteristics are not well understood. Despite many studies in architecture design method of generating form, it fails to consider the concept and meaning of form that raises questions in the meaning of the architecture itself. Therefore, this paper aims to gain the meaning of form in morphogenetic architecture design within the framework of its theory to answer the question of the meaning of form and its origins are. By using the qualitative research method, the attention was focused on the concept of form in morphogenetic architecture and what was said to be its origins (natural sciences). What this method shared was that in digital morphogenesis architecture the concept of form gets its meaning from natural sciences specially biology despite the fact that the concept of form in biology has its roots in Aristotle’s philosophy. Taken together, these findings suggest that the origin of Form in morphogenetic architecture is of Aristotle’s notion hylomorphism origins and there is a direct relation between these two that surprisingly is ignored in architecture studies.

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Soul and Mental-Neurological Disorders (An Emergentist and Sadraian Explanation)

Ahmad Ebadi; Mohammadmahdi Amoosoltani Forooshani

Volume 19, Issue 1 , July 2021, , Pages 173-196

Abstract

  All kinds of brain damages and neurological disorders (including dissociative identity, schizophrenia, mood swings, etc.) affect the loss and transformation of biotic qualities, mental ...  Read More All kinds of brain damages and neurological disorders (including dissociative identity, schizophrenia, mood swings, etc.) affect the loss and transformation of biotic qualities, mental states, and even the idea of the soul and "self". Observing these effects leads to the development of various theories about the existence of the soul and its detachability (from the negation of self/mind/soul, or denial of its immateriality up to rejection of its surviving. The theoretical framework of emergentism and Mulla Sadra's wisdom help to analyze this challenge and to provide a superior theory to dualistic instrumentalism as a general approach to the problem of neurological disorders' effect on the soul. By attention to two types of emergentism (substance emergentism and property emergentism),  and Mulla Sadra’s theory of the “Bodily Origination” we may tell that the body and the nervous system give rise to the hierarchical emergence of the soul (from the vegetative to the self-subsistent mind/soul) and all the proper biotic and mental properties. Under this emergentist correlation of body and soul, and due to intrinsic belonging of soul to the body at the vegetative level and accidental belonging at the substantial and autonomous level of the soul's existence, brain damages and neurological disorders give rise to the emergence of mental disorders as the disruptive properties for the soul as well as submerging of some of the mental emergent properties, without the devastation of the self-subsistent and autonomous existence of the soul.

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Critical Study of Western Natural Law Theories in the Last Stage of Its Revival in Postmodern Period

Mohammad Hossein Talebi

Volume 20, Issue 2 , January 2023, , Pages 173-191

Abstract

  The third and the last stage of the revival of western natural law thinking in postmodern period started from the last third decade of the 20th century by philosophers' and lawyers' ...  Read More The third and the last stage of the revival of western natural law thinking in postmodern period started from the last third decade of the 20th century by philosophers' and lawyers' attention to human rights. The last western natural law theories have been explained and assessed during two chapters in this article. The first chapter has analyzed non-Thomist thought of natural law in that period. In this direction, Fuller offered the theory of "internal morality of law". There are at least three deficiencies of his theory. The first is that his definition of natural law is eighter a circular one, or couses positive law to be the criterion of identifying natural law, whereas natural lawyers put natural law as the criterion of positive one. The second deficiency is that the theory is just an innovation of words. The third and the last deficiency of Fuler's natural law theory is that the theory does not insist on positive rules to be moral. Dworkin called his theory of law "Constructive Interpretation". According to the theory, law is the best interpretation, which can be understood from interrelated legal data, like the acts of legislator, court jugments, legal basic texts and… . "Integrity" is an important keyword in his theory. He emphasized that legal claimes are interpretational jugments. They interpret a present legal act as a plain political affair. That is why Dworkin believed that history has an important role in his theory, unlike positive approaches to law. Infact, he was a proponent of interpretive theories of law and he always criticized semantic theories. In addition to the implication of his speech, which is the acceptance of relativism in the world of law and ethics, since Dworkin identified (moral) positive law as a perfect criterion of integral actions,  his theory about those human affairs, which have no enacted law, was wrong. The second chapter has assessed Finnis's theory as the newest neo-Thomist conception of natural law. Natural law in his view, is the intellectual judgment to do good actions. According to Finnis, a wise decision is one that is accomplished for the sake of a basic good. In his final view, basic goods are seven: bodily life, knowledge, skilful performance in work and play, friendship, marriage, practical reasonableness and harmony with the widest reaches and ultimate source of reality including meaning and value. He attributed to basic goods five characteristics as follows: self-evidence, being intrinsic, having no relation with each other, being equal with each other and having no inference from the fact. Finnis's theory has variant deficiencies, including that none of these features is an attribute of basic goods. Research method in this article is a synthetic one, which is traditional – intellectual – critical.  

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Review and Comparative Study of Nietzsche's and Dilthey's Thinking in Relation to History

Hassan Gheybipour; Ali Karbasizadeh; Mohammad Safian

Volume 21, Issue 1 , September 2023, , Pages 185-202

Abstract

  History, under the influence of Hegel's thoughts in the 19th century, took a high place. In the following, some historians with a positivist way of thinking proposed the idea of scientific ...  Read More History, under the influence of Hegel's thoughts in the 19th century, took a high place. In the following, some historians with a positivist way of thinking proposed the idea of scientific historiography. Based on that, history becomes a definite science and, like natural sciences, it is separated from the researcher's mentalities. The problem starts from here that German historicism, believing in the normative force of history, emphasized the importance that the historian should provide a direction for society and culture by discovering the pure facts and revealing their historical meaning.Based on this idea of history, the social and cultural function of philosophy was challenged. In this chaotic situation that made philosophy face the crisis of identity, Nietzsche's and Dilthey's projects, i.e. the broad and diverse movement of "philosophy of life," became the driving force of the renewal of philosophy in the 19th century.Nietzsche and Dilthey agreed on the issue that comprehensive historiography in its understanding of human beings has created the problem of relativism, which causes "dissolution" and "pessimism" and cannot predict the future of human culture. Therefore, they called for a new philosophy that should reveal the purpose of human culture and support its progress towards reaching its goal. Although they chose a similar path to confirm the cultural authority of philosophy against the results of historical criticism, they arrived at a completely different solution.Nietzsche calls the antidotes against historicism "supra-historical", which includes the art of forgetting history and living in an enclosed and determined horizon; It means having the talent to know when to sense history and when to leave it aside.In his opinion, both of these methods are equally necessary for the health of a person, the health of a nation and culture. Dilthey, unlike Nietzsche, considers history to be an antidote and a cure for the failures of the philosophy of life: If history creates a wound, it must also heal it. 

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Proposition's Being Truth-Bearers and Impossibility of Pointing out to an Inexistent: Solution of the Liar Paradox

Morteza Motavalli; Mahdi Azimi

Volume 18, Issue 1 , September 2020, , Pages 189-205

Abstract

  Two main approaches to solve one group of liar paradox's versions _that is, the group in which demonstratives are used_ are denying self-reference sentences and denying that the liar ...  Read More Two main approaches to solve one group of liar paradox's versions _that is, the group in which demonstratives are used_ are denying self-reference sentences and denying that the liar sentence is a statement, which is the primary and genuine bearer of truth. The major problem with the first approach is that they have not explained why we do not have self-referential sentences and usually try to omit them with conventions. The main problem with the second approach is that they have not explained why the liar sentence would not constitute a statement. We, in this inquiry, after casting a new twosome division for all versions of the liar paradox, will present a solution, or probably a way of dissolution, for a cluster of the versions, namely the cluster in which demonstratives are used explicitly or implicitly_ a solution that, in a way, has the two approaches in it. The solution is this: since firstly propositions are primary and essential bearers of truth and secondly pointing out to an inexistent that is neither existent nor in relation with an existent is impossible, so no proposition in correspondence with the sentence "this sentence is false" is formed in our minds, because before this sentence is formed completely and before ascribing the predicate to the subject, no sentence was formed so that we could refer to it and ascribe a predicate to it. So we would not have any propositions in correspondence with the sentence so that it would be descripted to the truth/falsity primarily and by-itself and the sentence would be true/false by virtue of it, because a portion of the sentence_ namely the subject_ has not sense, namely before predication we do not have “this sentence”.

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The Necessity of Reality or Indeterminism Based on Aristotle's Temporal Approach to Modalities Based on the Ninth Chapter De Interpretatione

Seyed Amirali Mousavian

Volume 19, Issue 2 , January 2022, , Pages 189-211

Abstract

  The relationship between modality and time is a complex one; Aristotle's arguments about determinism are mainly focused on time rather than causation. The problem of De Interpretatione ...  Read More The relationship between modality and time is a complex one; Aristotle's arguments about determinism are mainly focused on time rather than causation. The problem of De Interpretatione can be attributed to Aristotle's considerations on time and truth. From Aristotle's emphasis on the "necessity of something when it is the case (ὑπάρχειν)" and explaining it in the form of the negation of absolute necessity, at least three conclusions can be drawn: 1. The introduction of time into modalities and finally the evolution of The discussion on determinism and singular future events. 2. The importance of the consequences of Aristotle's theory of truth in denying or demanding the determinism based on the relation of truth and time. 3. Aristotle's fundamental distinction between conditional and absolute necessity, which leads to a better understanding of the various spheres of existence and knowledge, including the differences between monde sublunaire and monde supralunaire. The inference of necessity from the truth of one thing shows that just as truth in Aristotle's standpoint depends on correspondence with facts, so the concept of necessity must be understood as a description of reality. The connection between truth, necessity, and actuality suggests that it is not easy to regard unrealized reality of future as the realm of truth, apriori necessity and strict determinism. The aim of this paper is to clarify the boundaries of Aristotle's thought about necessity with determinism and causal determinism in the main question of the article and to seek the necessary evidence to prove this difference in the discussions of the ninth chapter of De Interpretatione.

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Philosophical Thinking about Abstract Algebra

Saeed ِYousefi; Sajjad Mahmood Robati

Volume 20, Issue 1 , July 2022, , Pages 189-204

Abstract

  In this paper, we intend to examine the controversy between Frege and Hilbert over geometry about abstract algebra; whether Frege's thinking about abstract algebra works out or Hilbert's? ...  Read More In this paper, we intend to examine the controversy between Frege and Hilbert over geometry about abstract algebra; whether Frege's thinking about abstract algebra works out or Hilbert's? To this end, we first study the times when Frege and Hilbert were engaged in philosophy, to have an idea of the dominant intellectual atmosphere of that time and its influence on these two mathematicians. With this in mind, then we have pointed out some differences between Frege and Hilbert's approaches. We have concluded that their most important differences are the role of the subject in mathematics and the discussion about compatibility. After presenting the normative definition of algebra, we have investigated the points made by Hilbert and Frege, using the later Wittgenstein theories expressed in the books On Certainty and Philosophical Investigation. Finally, by considering all the aspects, we have concluded that what seems to be more useful in the philosophical study of algebra is a third approach, which is Wittgenstein's approach with some modifications, since it guarantees some important features. These features are meaningfulness, intersubjectivity, and rule-orientation, all of which are important features for mathematicians.

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Considerations about Form in Avicenna's Hylomorphism and Kite Fine's Hylomorphism

Hamideh Mokhtari

Volume 21, Issue 2 , March 2024, , Pages 191-219

Abstract

  According to the theory of "Hylomorphism", the structure of material objects is composed of two components, matter and form. "Avicenna" and "Kit Fine" believe in Hylomorphism. The main ...  Read More According to the theory of "Hylomorphism", the structure of material objects is composed of two components, matter and form. "Avicenna" and "Kit Fine" believe in Hylomorphism. The main point of the article is to find out, what is Avicenna's response to contemporary Hylomorphism? This effort is focused on the form and has several stages; 1. The nature of the form, 2. The proof of the form, 3. The possibility of presenting a hierarchical structure of the metaphysics of objects. According to Fine, the form is an immaterial part and constituent of the object. In material objects with timeless components, form is a property or relationship between the material component of the object, and in objects with temporal components, form is a function of time on objects and maintains the survival of the object over time. Avicenna believes in at least two types of face; Physical form is an essence property common to all objects and at least one form is a type. Avicenna, like Fain, considers the form in composite objects to be a substantial and immaterial part, but according to him, the nature of the form is the same in all composite objects. Although Avicenna's argument to prove the form is different from Fine's, but according to Avicenna and Fine, essence property is constitution, and this constituent is the form. The most important proof of Avicenna's form must be reconstructed. Summary of the revised argument: essence means the constituent, and the constituent is the form. So Fine and Avicenna accept that a property that is essence is a constituent and vice versa, and the constituent is nothing but form. One of the advantages of Fine's theory is that material objects have a hierarchical structure, in Avicenna's philosophy, it is possible to present hierarchical structure of the metaphysics of objects

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Schelling's Reading of the Problem of Pantheism Based on the Principle of “Identity”

Ahmad Ebadi; Elham Sadat Karimi Douraki

Volume 20, Issue 2 , January 2023, , Pages 193-211

Abstract

  The Philosophical investigations in to the Essence of Human freedom (1809), known as the Treatise on Freedom, is Schelling's attempt to establish a system of freedom. Schelling's main ...  Read More The Philosophical investigations in to the Essence of Human freedom (1809), known as the Treatise on Freedom, is Schelling's attempt to establish a system of freedom. Schelling's main concern in this treatise is to resolve the confrontation between freedom and necessity, which, in his view, is the focus of philosophy. Schelling's main concern in this treatise is to resolve the confrontation between freedom and necessity, which, in his view, is the focus of philosophy. The principle pursued in the fundamental search for the formation of the system and the solution for the conformity of the system and freedom is " identity", which in the true sense means that in pantheism it becomes possible as the only possible system of reason. By proposing and rejecting possible and deterministic interpretations of pantheism, especially in the system of Spinoza and Leibniz, he not only corrects them, but shows that the leading system of pantheism to determinism is the result of a misunderstood ontological understanding. This study shows how, according to Schelling, misinterpretation of this principle allows the incompatibility of system and freedom in different definitions of pantheism. And how Schelling's interpretation of the need to pay attention to "is" leads to an ontological question of the meaning and truth of being in the thought of German idealism. A critical reading of Schelling's attempt to eliminate possible misinterpretations of identity means prioritizing ontological issues over theological issues such as pantheism and explaining a single basic principle for establishing a system as the jointure of the order of being.In order to answer the relationship between pantheism and freedom, we turn to reflection on different interpretations of Schelling's pantheism, this is done by criticizing and examining the errors in Spinoza's and Leibniz's misinterpretations of pantheism. Then, by discussing "is" and showing Schelling's transition from the usual understanding of the principle of identity, we question the true meaning of identity. Finally, we come to the position of answering this question, how does Schelling, with the correct interpretation of the true meaning of "is" in these statements, look for a foundation for the formation of the system and a solution for the compatibility of the system and freedom? Based on Schelling's new understanding of the principle of identity, the leading of a pantheistic system to determinism does not arise from its pantheistic and theological elements, but is the result of ontological misunderstanding and resulting misunderstandings. The wrong context that has become the root of such misunderstandings is the misunderstanding of the meaning of "is" and the role of the conjunction in the sentence. Therefore, the question of pantheism, as a question of the system, leads to the question of "is" and this means changing and transforming the theological question into an ontological question and planning the ontological foundations of the freedom system. Heidegger uses this material to show that the determining element in the question of pantheism is the ontological element, and according to this meaning of the principle of identity, the question of the possibility of a system of freedom is related to the adequate understanding of existence and its fundamental determination, and the question about pantheism is considered He attributes the question about the system to the question of "is" and the way of connecting the jointure of beings.

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Engineering Normativity in Quine's Epistemology

zahra Ghezelbash; Mahdi Zakeri; Hasan Mehrnia

Volume 19, Issue 1 , July 2021, , Pages 197-218

Abstract

  One of the serious problems of “Naturalized Epistemology” in Quine philosophy is “Normativity”. Normativity is a prescription for justified true belief and seeks ...  Read More One of the serious problems of “Naturalized Epistemology” in Quine philosophy is “Normativity”. Normativity is a prescription for justified true belief and seeks rationality and justification of knowledge. The norms of knowledge in traditional epistemology are defined on the basis of empirical or rational Foundationalism, but Quine was challenged by emphasizing induction and Darwin's Evolution. He introduced in response to the challenges the naturalized epistemology as “normative engineering” and “technology of truth- seeking” or prediction. The challenge became more, however, with the ambiguity of two words “engineering” and “technology”. According to Quine, normativity in the position of controlling hypothesis in the early stages, reveals the falsifiable cases of science and deals with the margins of science instead the context, contrary to traditional epistemology. Moreover, Quine by modifying traditional empiricism and shifting from it to naturalism, introduced the watchword of empiricism, which says, “nihil in mente quod non prius in sensu” as the most important norm of science that which separates science from non-science. Some another norms such as simplicity, conservatism and generality contribute to this norm at the stage of science discovery; but the truth conditions are the work of science itself, and unlike traditional type, the Quine's normativity has no role in justification of science.           

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Ideology as the Science of Ideas: A Ricouerian Encounter with “Destutt de Tracy and his Epistemological Project for a New Science”

Hossein Mesbahian

Volume 21, Issue 1 , September 2023, , Pages 203-223

Abstract

  This article asks: can there be a scientific concept of ideology? This question—which is also the title of an article by Paul Ricoeur—is framed in such a way as to challenge ...  Read More This article asks: can there be a scientific concept of ideology? This question—which is also the title of an article by Paul Ricoeur—is framed in such a way as to challenge prevailing conceptions of ideology in favor of a phenomenological approach. Employing the popular but difficult idiom of phenomenology—return to things themselves—and deconstructing the extant logic of ideology established and coined by Destutt de Tracy, this paper argues that a scientific conception of ideology becomes possible. In light of such a possibility, this paper further argues that this scientific conception paves the path for stepping beyond the dichotomy of interpretation and change, or theoretical and practical research. At the very least, a scientific concept of ideology will allow for the development of a kind of science—which, despite not claiming any superiority to other sciences (thus contrary to De Tracy’s contention)—will nevertheless reflect fundamental differences from other sciences in subject matter, methodology and logic. After an exegesis of de Tracy’s thought on the sources, methodology and logic of ideology, this paper examines the claim of the superiority of ideology to other sciences and his Baconian project of reconstructing human understanding and nature. It is clear that the epistemological foundations of ideology are not defendable today and face critical questions. Questions such as, if ideology were to examine sources of human consciousness (knowledge, understanding, intellect), why and how could intellect itself and its foundations, which are supposed to carry out such a process, be excluded from the arbitration process? Of what nature are those intellectual foundations and why is there not adequate discussion about them? Why should that particular way of reasoning be immune to its rulings on the material foundations of thought? Perhaps the whole concept of ideology is merely a biological reflection of intellect in the mind of a French philosopher called Destutt de Tracy, and has no more objective validity than that. If the claim of ideology is that reason can grasp the whole of reality, the question that arises is whether reason can have a grasp on itself and its mechanisms, or should such grasp be excluded from the scope of reason’s analysis? The science of ideas seems to have assumed a transcendental position; But it is precisely this assumption and claim that in return violates the methodological foundations of ideology. These questions lead us to the main question of this article, which is, in the words of Paul Ricoeur: “Do we have no choice but to accede to the opposition between science and ideology?” And to say that ideology is not a science? The answer to this question is that there are possibilities in ideology which can be used to postulate the notion of "ideology as a science" and that this concept also faces limitations which resist developing into a science. What is important, however, is to address the tension between science and ideology, for, as Ricoeur puts it, “we have more to lose by not dealing with this tension” (Ricoeur, 1978, p. 57). This paper concludes that if ideology signifies as an analysis of  dominant ideas , it can be merged and united with critical phenomenology (an approach that appeared some two centuries after the concept of ideology) and thereby be employed to dismantle the dichotomy of interpretation and change. In this concluding section, it will be noted that ideology has three main underpinnings: a) its contemporaneity with the philosophical-scientific tradition of knowledge; b) a critique of established ideas; and c) the emergence of relative alternatives. In conjunction with one another, these three create an ideology as science that is different in essence from other sciences; its modus operandi is the simultaneous task of interpretation and change: a quality unique to ideology— and later, critical phenomenology—present in no other science or knowledge.

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Axel Honneth and the Struggle for Recognition in the Sphere of Family: Challenges and Limitations

Yasamin Makui; Hossein Mesbahian

Volume 20, Issue 1 , July 2022, , Pages 205-224

Abstract

  The ethical and political thinking of Axel Honneth—German philosopher and leading scholar in the third generation of Frankfurt School Critical Theorists—is considered an ...  Read More The ethical and political thinking of Axel Honneth—German philosopher and leading scholar in the third generation of Frankfurt School Critical Theorists—is considered an inclusive theory that accepts the other. Honneth attempts to present a theory that is neither too abstract so that no conception of "good life" can endure, nor is too thick and substantive, and thus exclusionary. He attempts to demonstrate a theory in the middle.  However, his theory has also been subject to the criticism that it rests on an ideological and exclusionary basis. Nevertheless, most such criticisms have their root in the entanglement of the second and third spheres of recognition and thus accept Honneth’s distinction between private and public life, according to which the former contains an immanent and pre-political logic. As a result, except for a few feminist philosophers, criticisms of ideological recognition are confined to the second and third spheres, respectively the realm of human rights and societal solidarity. By contrast, this article explores the ideological predicaments of the first sphere of recognition—familial love—by rejecting the private-public distinction and advocating for broader love-based recognition. Eliminating this distinction will help Honneth's account of the first sphere of recognition to consider the asymmetrical power plays and ideological predicaments between family members.

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Criticizing the Concept of Reason in Hegel's Philosophy Based on the Concepts of Desire and Negativity

Soheila Mansourian; Aliakbar Ahmadi Aframjani

Volume 18, Issue 1 , September 2020, , Pages 207-226

Abstract

  The reinterpretation of Hegel's philosophy on the basis of desire and negativity is a new work that seeks to reinterpret idealist philosophy with a psychoanalytic approach based on ...  Read More The reinterpretation of Hegel's philosophy on the basis of desire and negativity is a new work that seeks to reinterpret idealist philosophy with a psychoanalytic approach based on the individual subject. From Hegel's thought, the fascinating idea of ​​the desire and necessity of negativity is formed as the main pillars of self-consciousness, but because of the originality he attaches to the concept of absolute, he does not narrate it very faithfully to the individual; Leaves room for other interpretations with commentators. This category becomes a milestone for the Frankfurt School's critical approach to re-establishing the Hegelian subject's failed connection with the world and trying to address its shortcomings. In this category, it is clear that the subject's relationship with the world around him is formed based on desire and emotions, and the continuation of the path of self-consciousness to reach an effective and revolutionary subject requires a view based on these two concepts. The present challenge shapes the subject of this article and shows how the absolute in Hegel's thought opens the way for the necessary presence of art to the point where, instead of the end of art, its beginning is announced again. By adopting this view that we need to re-read our unconsiousness, our imagination, and our fantacies so that we can return from head to our feet again.

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Preparatory Cause and Its Role in the Appearance of Material Beings

Sayyed Mostafa , Mirbabapoor; Yousef Daneshvar Nilu

Volume 19, Issue 2 , January 2022, , Pages 213-230

Abstract

  Preparatory cause or the preparator is known in Islamic philosophy as an unreal cause on which the existence of the effect is not dependent, rather, it prepares the ground for the appearance ...  Read More Preparatory cause or the preparator is known in Islamic philosophy as an unreal cause on which the existence of the effect is not dependent, rather, it prepares the ground for the appearance of the effect. The nature and characteristics of the preparatory cause are not quite clear, as Muslim philosophers have addressed it very briefly and intermittently, rather than thoroughly and systematically. Consulting the primary sources of the Islamic philosophy, this article tries to provide a systematized account of the subject, in which the role of preparatory cause in the genesis of material beings is explained. According to the findings of this research, the preparator, as commonly understood, prepares the way for the emergence of the effect through making the matter prepared to take on a new form. Despite the differences between preparatory and real causes, such as the necessity of simultaneity and homogeneity between cause and effect in the latter and the unnecessity of these characteristics in the former, the emergence of any natural being is inevitably contingent on a prior process of preparation. Without this process of preparation, no material thing is preferred for turning into a new thing. This means that creating without the prior preparation amounts to preferring without any preference. Knowing that the nature of preparation is moving the matter toward the dispositional contingency, preparators are to be either material or souls that are in some relation to matter.

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Analysis and Investigation of the Constitution of the Alter Ego in Husserl's Phenomenology

Mohamadmehdi Moghadas; Masood Seif

Volume 20, Issue 2 , January 2023, , Pages 213-233

Abstract

    This article proposes of analyzing and investigating Husserl's approach to other’s constitutions, as alter ego. What emerges from Husserl's statement in the fifth meditation ...  Read More   This article proposes of analyzing and investigating Husserl's approach to other’s constitutions, as alter ego. What emerges from Husserl's statement in the fifth meditation of Cartesian meditations is the other’s constitution as a commencement for the foundation of a world in which objectivity is available to all. Husserl calls this world intersubjective. Husserl's account of this constitution includes two basic steps: In the first step, the second reduction implements, by which all intentions, motivations, meanings, etc., aimed at others other than me, are neglected. Then, by expressing the character of the other’s perception as an indirect presence, the meaning of the other is transferred from my body to the other’s body, through an assimilative apperception and by a meaning transfer in the pairing process. At least three serious criticisms can make of this description: (1) The second epoché removes all the meanings directed at the other from the ego. Therefore, any reference to the other that is supposed to acquire its meaning from the ego excludes. In the transcendental sphere, the second epoché takes place by abstracting from everything gives to me as something other than myself; therefore, what remains after the execution of this epoché is only "I." In the second epoché, everything that concerns explicitly I leaves me in what Husserl calls "the special sphere of ownness." This reduction includes the decision only to consider what belongs to me; therefore, to find how "I" gives meaning to the subjects who are bodies as perceptual objects belonging to this reduced sphere of "ownness" and also to discover those capacities that transcended as subjects, this reduction implements. (2) Husserl's description of the body leaves out many aspects of it, And even at the starting point, it does not consider the perceptual difference between the perception of my body and the body of others. He emphasizes the claim that a person's own body is uniquely separated from other animal and human bodies. A person may be supposed to experience this body as an organism when he attributes to its feelings, perceptions, and meaningful actions. Husserl's description of a person's experience of his own body seems to be a particularly limited experience, because Husserl fails to explain the vast part of physical experiences that are known as experiences beyond one's control. Such descriptions of the body seem to be more suitable for mechanical beings that rely on the governance and control of the body.(3) Husserl's statement to distinguish between organism and pseudo-organism is unclear, obscure, and unsatisfactory. Expressing ambiguous terms such as variable but harmonious behavior, as well as not providing a criterion to recognize the harmonious behavior of an organism, are among the things that make Husserl's description difficult. First, in this type of reasoning, it is usually not clear how much improvisation - that is, how many observers apart from the revealed other - is needed to ensure a sufficient number of cases of harmonious behavior. Second, it is also unclear what one should do when faced with another person without having the opportunity to observe their behavior several times. That is, it is unclear to what extent single behaviors or limited behaviors can demonstrate the criterion of behavior harmony.As a conclusion, regarding (1), (2) and (3), despite Husserl's remarkable insights, suggest that the constitution of alter ego appears to have problems that are far from being resolved.

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