Wisdom and Philosophy
Year:2008 | Volume:4 | Issue:1 (13)|Papers Count:8

The central issue of this paper is the semantics of the modal propositions, with emphasis on the necessary and permanent propositions. First, the writer offers a short explanation of the modal propositions according to the traditional logic, then describes their temporal analysis, and finally, criticizes such an interpretation. However, the whole perspective of the paper is not merely negative, and the writer tries to reread and recognize the traditional views and comments on the semantics of the modal propositions.

Intelligent systems are designed on the model of the operation of mind,but they come across, at least, the following problems:(a) Can IS solve every problem.(b) Is there any correspondence between the above problem and the undecidability of the first order predicate logic.Before finding proper answers, we should know the characteristics of an intelligent system and how it solves a problem and what do we mean by its decidability.In this article we have dealt with the above issues and will show that an intelligent system is a kind of algorithmic system and since we can find a problem (halting problem) which is unalgorithmic, that system cannot solve it; this means that an intelligent system cannot solve all the problems and hence is undecidable. This undecidability, in turn, shows that the logic (i.e. first order predicate logic) which governs the system is also undecidable.

One of the most important things you have to consider while translating is to look for correct equivalents. The importance gems from the connection that should be taken into account between new concepts and the cultural heritage of the target language. In order to choose equivalents correctly one should take in mind a number of points; specially one should notice the relation between terms and everyday usages of the same word. This paper is aimed to base a relevant methodology and, to make the steps clear, gives an example of how an equivalent for the German word ‘Dasein’ could be found as well as referring to its usage in Heidegger’s thinking.

Multiple realization is one of the central topics in analytic metaphysics and philosophy of science. After a short exposition of the notion of realization, one of the arguments against reducibility of special sciences, based on the notion of multiple realization, will be reviewed. The next step is to introduce the causal account of properties and realization. Based on this account, the author has two main claims. Firstly, it will be argued that the mentioned argument against reduction will lose its credibility if we consider different realizers of a multiply realizable property homogeneous, which is a plausible assumption under the causal account. Secondly, even if we reject reducibility of special sciences, we can still defend a moderate version of the unity of science. According to it, the nomic content of a special-science law is a coarse grained version of the content of the associated basic laws.

According to the Aristotelian tradition, a tragedy consists of several elements: mythos, character, diction, reflection, orchestra, and sound. Aristotle recognized three parts of the mythos in a tragedy: peripeteia, anagnorisis, and catastrophe. He, through his critical views about the essence of tragedy, searched for the philosophical features of tragedy more than the dramatic attributes. With reading the classic tragedians, we find that a fatal flaw (hamartia) leads to the downfall of a tragic hero. This paper details the matter by presenting the viewpoints of several thinkers and writers, and by doing so, reviews the tragic features in the classic tragedies of Aeschylus. The main issue in these dramas and writings is to dramatize a well-known man who represents the most profound sufferings and conflicts of humanity, both morally and metaphysically, and finally comes to a catastrophic end through some action of his own. But all of these lead him to a tragic, and hence, a "painful" knowledge. The tragedians, in addition to their dramatic attitude to the tragedy, had a philosophical presupposition and believed that the Orchestra is as a scene of the world; a play world. Thus, the tragic attitude of the whole world would be examined in this paper.

Allameh Tabatabaei in his theory about the "conventional perceptions" (edrakat-e etebari), states that any being alive looks for a purpose (telos) in its acts. However, this purpose is merely conventionality (etebari), and has no place unless in the imagination. Therefore, the nothingness is somehow a conventional thing too, which does not exist in the external and real world.Despite there is a little correspondence between Allameh Tabatabaei and Schleiermacher's standpoints on the conventional perceptions, they have common views about the interpretation of the sacred writs and holy texts. Schleiermacher has been well known as the father of hermeneutics. He, according to the neo-orthodoxy, interprets the metaphysical subjects and points in the holy script not as allegory but metaphor, and hence, supposes the evil equal to the nothingness. This paper wants to show that although there is little agreement between Schleiermacher's views about the nothingness with what Allameh considers as "conventionality"; but deep different, which would be discussed.

Philo and Ibn ‘Arabi believe in the creation of the world as a manifestation of God’s will. Having faith in the truth and existence of one transcendent God, and being influenced by Plato and Platonism as a basis origin for their thoughts, these two scholars try to explain how different creatures are created by one exalted God. To confirm this, Philo and Ibn ‘Arabi's persuasion tended towards this conviction that the world has been created by God during different stages. This paper tries to show that Philo and Ibn ‘Arabi despite using different terms in their arguments have the same perspective in explaining the creation of the world.