RESEARCH ON METAPHYSIK
Year:2013 | Volume:49 | Issue:15|Papers Count:7

According to a traditional view all logical truths are necessary; however, this thesis recently has been faced with various critiques from different points of view. Introducing some logical operators, David Kaplan and Edward Zalta claim that there are logical truths regarding common definition that are not necessary. William Hanson objects Zalta's examples believing that they rely on unjustified presuppositions; especially he does not accept real world validity as a proper notion for presenting logical truth. Nelson and Zalta reply to his objections claiming that they have unacceptable grounds. In this paper, we introduce logical truths, then present Kaplan's and Zalta's examples and explore Hanson's objections together with their replies. At last we try to show the metaphysical roots of the debates.

Our aim in this article is to investigate Khajeh Nasir’s effective role in emergence, growth and development of triple paradigms of Islamic philosophy, that are, Masha’, Ishraq and al-Hekmah al-Motealiyeh. Thus, first we present a summary of the meaning of “paradigm” and then discuss Tusi’s role in the development of triple paradigms of Islamic philosophy. We believe that, by using an interactive approach, Khajeh Nasir has attained a new approach to understand the paradigms. He is the first thinker in Islamic world who created a constructive and effective interaction between two paradigms of Masha’ and Ishraq, and paved the way for the emergence of al-Hekmah al-Motealiyeh.This can be explained with regard to either the conceptualization of al-Hekmat al-Motealiyeh or epistemological approach. Al-Hekmah Al-Motealiyah was influenced a lot by Tusi.

Avicenna may be regarded as the first Muslim philosopher who has perceived a deep connection between Aristotelian concept of ousia and being and, analyzing the concept ontologically, he tried to correct the failures of Aristotle’s thought in this field. In this way, the ambiguity of the subject-matter of first philosophy has been omitted and the capability of Aristotle’s philosophical teachings is used for establishing a religious philosophy. As is explained, in spite of considerable changes made in contemporary studies on Aristotle`s philosophy, Avicenna can be regarded as a perfect authority in this field.

One of the Heidegger's encounters with Hegel is his Critique of Hegel's Notion of Time.Heidegger believes that Hegel's concept of time is past time, the vulgar understanding of time and simply a paraphrase of Aristotle's Physics. Several commentators like Derrida, Malabou, Trivers and others launched critiques on this mode of Heidegger’s thinking.One of the most important critiques on Heidegger's interpretation of Hegel's time is that his critique is based upon a limited interpretation of Hegel's philosophy of nature but not upon all minutiae of Hegel's philosophy. This study also shows that in this case he overestimates the formal characterization of time as the negation of negation. Finally, we conclude that, in spite of Heidegger's interpretation, the future is an important part of Hegel's philosophy and there are several stages of time in his philosophy. Thus, we can question the vulgar understanding of Hegel's time.

At the beginning of the twentieth century, when other philosophical tendencies were in the ascendance, two important movements emerged which rapidly came to dominate the intellectual domain: analytic philosophy and continental philosophy. The prominence of these two traditions caused the most famous classification of contemporary philosophy into analytic/continental. But this division created problems such as: Is it a comprehensive and exclusive division and could it cover all trends of contemporary philosophy? What are the features of each school which distinguish it from the other?This article tries to explain the relation between analytic philosophy and continental philosophy, and to evaluate the efforts which have been done to justify the division.

This paper aims at introducing characteristics of Nietzsche’s “Superhuman” as much as possible. Being principal subject in his philosophical activity, “Superhuman” is one of the most basic philosophical thoughts of Nietzsche. As a time-conscious and deep thinker, he has properly realized the meaninglessness of life in his time and society and therefore intends to pass the human being through “Nihilism” crisis like a compassionate and knowledgeable physician, opening a bright and desirable horizon in front of his eyes.Nietzsche’s brilliant plan to achieve this purpose is the destruction of all common beliefs and norms and “revaluation of all values” with a noble and aristocratic approach away from slavery-like degeneration. A big mission for which a prophet, called “Superhuman”, is selected in order to give the meaning to the meaningless life with his creative and strong will, resulting in happily aspiring of frequent repetition of life in the form of “eternal recurrence”. He also amorously embraces the current world with all of its deficiencies.

In Kant's transcendental philosophy, "sensible" is an object composed of multiple sense intuitions and a priori constitutive of mind. In this philosophy, sensible nature is empirical and mechanical that becomes universal and necessary under determinate concepts and principles of Understanding. But, there is another space not determined by concepts and principles of Understanding. This space is "super sensible". This super sensible is the space of noumenal objects and is very important in Kant's system of philosophy. This sphere is important for explaining the principle of uniformity of nature as a supporter to induction, some ethical items and religion theory, organisms and culture. But how can we get at this realm? And is this realm compatible with the realm of empirical knowledge? In this paper we want to explain these matters.