JOURNAL OF FACULTY OF LETTERS AND HUMANITIES (TABRIZ)
Year:2004 | Volume:47 | Issue:191|Papers Count:10

The two terms "objective" and "subjective" nowadays mean, respectively, "external" and "mental". But these terms in their primary usage in Middle Ages (from Dunes Scotos) have had exactly the opposite of today"s meaning: "objective" has meant "mental;""" and "subjective" has meant "external". These old (and nowadays completely strange) meanings have been current in philosophical literature, especially in Descartes and his contemporaries, e. g. Spinoza and Berkley. This paper tends to argument that the word "objective" must be taken as meaning "mental" in Descartes" philosophy (and other philosophers" up to 19th century), and not to confused with its modern meaning (i. e. "external").

One of the most important philosophical schools in the Middle Ages is so-called Latin-Averroism Which arises from the Aristotlianism in the philosophical tradition of Islam. In this article there is a short report of that school, specially in the schools of Paris in 13th century.

Comparison of great philosophers" thoughts and finding their similarities and differences is one of the main field for their dissemination and suitable application in the present. In one hand PLATO, as the greatest philosopher of the old days and F ARABI as the founder of the Islamic philosophy, on the other, are two prominent feature in two fields. So this essay studies the thoughts of these philosophers in three fields of Ontology, Epilistemology and Axiology and Compares them and introduces their similarities and diffrences.

Aristotle has defined man as "Discursive Animal". Most Philosophers and some mystics have accepted this definition, but haven"t agreed on its interoperation. Ibn Arabi refuses this Aristotelian definition. In his view, man comprises the reality of all things, and of the truth. We must say, therefore, in his definition: "An existent which has two forms, form of world and form of the truth. In Mulla Sadra"s philosophy-we see an attempt to compromise these two views. At this paper we analyze their views on this point. At the beginning, and as an introduction, we will have a glance on possibility and method of this investigation

This article explores the issue of universals in mulla sadra from three aspects as follows: 1. The ontological aspects of universals. 2. The epistemological aspects of universals. 3. The psychological aspects or the philosophical psychology of universals. The article criticizes these aspects.

There is some confusion in definition of all kinds of immediate inferences (like contradictory, contrary, sub contrary and subaltern Tory propositions) and also in the manner of their truth and falsity in the old logic books; and something is claimed in these books without proof It is attempted in this paper, after showing this logical disorder in some of these texts, to clarify and classify those propositions that must be proved for those claims of truth or falsity; and then the arguments that are necessary for those claims will be brought.

According to Hegel, beauty is appearance of the notion in the world of sensuous. The appearances of the beauty also both in the word of nature and the realm of the art have a sensuous aspect. However, the beauty itself recognized as a concept rather than a sensible characteristic. Furthermore, the beauty of the nature just created to whom that could be aware of it. In other words, the beauty of the beautiful elements does not catch by the sense. It could be appear when the thought provided the relevant possibility for the unity among the beautiful elements. The natural beauty could be perceived by mind during three stages: first encounter to the natural beauty in the form of inner harmony within the shape of visible creation e.g. the natural crystal. Next, the natural beauty could be perceived as an inner life with its substantial difference. Last, we can identify the natural beauty within the self-consciousness. Nevertheless, the beauty of the nature is imperfect. Since the existence of the external reality is in contrast to the soul, has an undetermined and abstract inner being. Yet, the beauty of the nature is abstract and is not concert. Hegel discussed on crone point of the abstract beauty in three approaches: 1. Abstract beauty in the respect of its form. 2. Abstract beauty in the respect of its abstract unity of the sensuous material and 3. Abstract beauty in the respect of the limitation of its immediate individual being.

This paper attempts to clarify the revelational between God and the prophet. It is done by applying philosophical and mystical foundations. The philosophical and mystical foundations of revelational relation, the descending and ascending rule of existence, and four philosophical and theoretical mystical which has been adopted from it. This rule has been used in clarifying of revelational descending relation. The important aspect of that, is the . correspondence of its with the Quranic verses and the tradition. The point of this paper is to answer the following question: "How is the revelational relation between God and the prophet realized and what is its natune?". This question is then followed by several minor subquestions based on the major question. The present paper answers all asked above questions. This is the most important finding of the peresent research.