Journal of Philosophical Investigations in Scopus
Year:2009 | Volume:51 | Issue:205|Papers Count:7

Epistemology and its formational trend have been always one of the discussions in various parts of science; and nowadays modern sciences have plentiful effects on the process of epistemological studies. Different men of letters from various fields have also studied and scrutinized it. Among these researches, evolutionary epistemology wants to explain the process of formation of epistemology by modeling it through evolution theory. Here I do effort to investigate Karl Poppers' view point of epistemology which has been affected by Darwin's theory of evolution and biogenesis. Human beings always criticize adaptation of their theories and, rather, their epistemology to survive the environment and conditions more and better and also improve their cognition. Thus In this essay the first section has a glance on evolution itself and then the two other sections will study epistemology and its criticisms done by Popper. Finally his evolutionary concept of epistemology will be surveyed.

Perhaps it is not more than four or five decades that the hermeneutics of Heidegger and Gadamer is recognized by the scholars, but during this short period, we have seen tempestuous critics and objections against their hermeneutical thoughts. Gadamer's philosophical hermeneutics, after publication of Wahrheit und Methode in 1960, has met with many criticisms. One of the major areas in which Gadamer has sustained criticism is epistemology. Although the topic of epistemology is not the central point of TM, his hermeneutics does call to mind the question, what can we know? And "how is understanding possible, not only in the humanities but in the whole of man's experience of the world?" Does Gadamer's hermeneutics lead to relativism, the very thing he appears quite ardently to fight in his critique of historicism?Pol Vandeveldel is someone who has recently criticized Gadamer's hermeneutics from the perspective of traditional hermeneutics. He published a book entitled: "The Task of the Interpreter: Text, Meaning, and Negotiation ". The first two chapters of this book, especially the second chapter, with the title "Interpretation as Event: A Critique of Gadamer's Critical Pluralism," is devoted to attacking some aspects of Gadamer's philosophical hermeneutics. I will state the general schema of his book and his critiques of Gadamer as they have been put forward in the first 62 pages of his book. In my conclusion, I will raise five questions or contradictions in Vandeveld's theory of interpretation.

One of the most important topics in Leibniz's thoughts is thoughts is the nature of freedom. Here, he attempted to develop an analysis of freedom by which he can show how God and human beings can be free in the same sense. To solve the problems of freedom in God and human beings. Leibniz highlights some important points, such as: the distinction between absolute and hypothetical necessity, and the theory of possible worlds. This essay shows that Leibiz's attempts for solving the problem of freedom leads to some difficulties, and finally results in a kind of determinism.

In this assay, I am going to introduce Schleiermacher's hermeneutics. hermeneutics, from its beginning in the Greek tradition up till eighteen century, has been applied to serve sacred text, and all the meaning of sacred texts were being understood by using rhetoric and critical approach along with the linguistic and grammatical regularities.But, by Schleiermacher, hermeneutics as the general art of interpretation got out of the realm of sacred text and is used to understand very text. Schleiermacher, affected by Romantists, Philologists, and The Enlightenment, maintains that to understand a text we have to re-create or reconstruct author's creation. This includes two types of reconstruction: grammatical and psychological. Overcoming the psychological over the first later texts. He, by using divinatory method, tried to reach the subjectivity of the author. Therefore, beside the first pair of opposites, i.e., grammatical and technical, we can see a second pair, divination and comparison. Here, we will discuss about Schleiermacher’s hermeneutics by focusing on his key elements.

Alexius Meinong is one of the contemporary analytic philosophers who have enormously influenced his successors. His philosophy was in some features affected by the Greek philosophical tradition beside Brentano and Twardovski. One of the most prominent principles of his philosophy is to distinguish "being" from "so-being", the latter is something beyond the existence or nonexistence of the objects. Having this distinction in mind, He then turns to investigate the "so-being" inexistence entities like the "circle-square ". He calls the realm of the so-beings "ausserse in" (extra existence) and tries to make it the foundation of his theory of objects. This article shows, through a comprehensive and subtle examination of this theory, that "ausser sein" lies beyond the existence and non-existence; it is the universe of pure objects and has a weak degree of objective reality.

It can be seen that the most new and contemporary thoughts, through the comparative studies, have been somehow pt forward sporadically but clearly by mystics and some Iranian philosophers. Considering this can bring about both self- confidence to our past and a hope for having more notice to the sympathy between East and West. A constutive interpretation of "(nothingness) is one of these thoughts which in Islamic tradition has been regarded as a turning point of freedom, and it is also in Existentialism a vas of every being and the pivot of truth.In the light of disclosing man's truth, Existentialists have claimed that truth comes from untruth. Getting out of actual beings and moving towards what actually "does not exist" is an introductory step, and a necessary condition of this disclosedness. Being successful in this way is the same as escaping from the jail of sham certainties and crude dogmas.This article investigates the relationship between truth and nullity (nothingness) in Mowlavi) as a great representative of Islamic tradition) and Heidegger (as one of the highest features of Existentialism).

The theory of authentic conceptions, in its general form, is a new theory introduced by the Great Interpreter and Moslem theosophist the late all knowing Mohammad Hussein Tabataba'ee into the field of philosophical argumentation. Doctrines brought up in argumentations of logics and the old philosophical anthropology and also controversies in the Rhetoric Science, and Moslem Scholastic Theology and the Islamic Legal Theory, some have paved the way in his sensitive mind and others provided the raw material for that theory. The theory teaches us that human beings, in their interaction with the environment take action to make devices of the kind of thought. These thoughts, being present in any kind of individual and social action, describe the things and human beings relevant to us, using titles, qualities and attributes which are not true whatsoever. The moral, legal, economic and political laws are all of this type of thoughts. Recognition and distinguishing them from the real thoughts and knowing how to think and research in them adequately, not only increases our scientific insight, but also will teach us how to think and which errors to avoid, while making individual and social decisions.