THE EPISTEMOLOGICAL RESEARCH (AFAGHE HEKMAT)
Year:2020 | Volume:8 | Issue:18 |Papers Count:12

In recent century, science has experienced three serious situations. According to the first one, it includes an independent nature, indicating its priority to the other sciences by scientific explorations. Based on the second position, the science allows for social roles. In the third situation, unlike the first and the second one in which the science is independently recognized, it is based on a general network of science; as the present network consists all fields of human knowledge, social transitions, personal ethics and etc. So, it will be an influential network on the research qualities. By interdisciplinary approach of scientific knowledge, as other fields of science, this scientific network applied the same interdisciplinary approach for resolving its problems. In what follows I shall deal with three scientific approaches in the history of contemporary science, and to shed some By interdisciplinary approach of scientific knowledge, as other fields of science, this scientific network applied the same interdisciplinary approach for resolving its problems. In what follows I shall deal with three scientific approaches in the history of contemporary science, and to shed some.

This paper is an attempt to show arguably how, and to some extent, Kant's third Critique is more prone than other ones to tackling a problem which can be called transcendental philosopher's main problem, i. e. how it is possible to have rules which both determine the validity (universality and necessity) of our propositions and accord with the changeable facts of our life. In Critique of Judgment, Kant brings up this main problem in this form: how is it possible to reach reliable rules for aesthetic propositions which are not objective? What may enable Kant's third Critique to overcome the given problem is his referring to the concept of common sense which provides an open forum for the construction of more dynamic rules. Therefore, here by focusing on the concept of common sense, I attempt to indicate that how kant in third Critique provides a circumstance prone to resolve the main problem, and also open to two readings followed by Hegel and Wittgenstein in two different ways.

The conventional tripartite definition of knowledge represents it as "true justified belief" and implies that three conditions are necessary to know something namely truth, justification and belief. Here justification has proved to be more controversial than the other two. Epistemologists usually recognize only two types namely doxastic and situational. This is where the Audi's categorization stands out; he proposes four types and speaks of propositional and structural types as well. Structural Justification is an Innovation and the result of Audi's internalist view in justification. Internalism and externalism are two rival views for explaining epistemology and justification. Audi Believes in Accessibilism weak internalism in justification and Structural Justification is the conclusion of his special internalist approach to justification. Given that one of the major criticisms leveled at internalism rests upon its indefinite and mental nature, Audi’ s formulation of a definite mental process leading to doxastic justification has successfully reinforced the internalists’ stance. In this research, content analysis method has been used.

Descartes’ theory of knowledge is based on the existence of innate ideas, to counter the wave of skepticism in his time. However, these ideas have certain ambiguities regarding their existential quantity and quality as well as the criteria for their identification, therefore the theory is considered by some to lack integrity. Knowledge by Presence is an innovation of Muslim Philosophers. It has attracted much attention from them since the time of Al-Farabi until the present and its characteristics and examples have been examined in numerous works. A contemporary thinker has gone so far as to name it the foundation of all human knowledge. Since Knowledge by Presence has not been heeded by Western philosophers, there is no mention of it in any of their works, including Descartes. This paper seeks to prove that first, Knowledge by Presence has played a significant part in the formation of Descartes’ Epistemology although he may not have been aware of it; second, his innate ideas can be considered equivalents to the examples of Knowledge by Presence and third, the ambiguities of Descartes’ theory can be resolved by applying his innate ideas to the examples of Knowledge by Presence.

The main end of epistemological discussions from the point of view of philosophers is the attainment of certainty and truth. From this point of view, different philosophers, with different views and ideas, have always tried to establish a basis for achieving the desired result. Mulla Sadra and Descartes are among the most sought-after. Both Mulla Sadra and Descartes have made the deduction the tool of their epistemological theory and consider the possibility of attaining certainty in this way possible. While sharing this view, the differences between the two regarding this issue should be noted that Mulla Sadra's deduction is Aristotelian deduction based on facial logic, but in Descartes' epistemic logic it is more concerned with the logic of matter and the relation between facts. And not merely from the perspective of the relationship of the concepts studied. It is noteworthy that Mulla Sadra's view as an deduction underlies the arguments of Aristotelian face logic and tradition, because of the real and objective rules and laws in which both senses and rationales are used, in contrast to Descartes's view that his meaning is based on deduction. It builds on the logic of matter and focuses solely on recommendation and order, making it more acceptable and acceptable, at least in terms of evaluation.

Abstract Human cognition not only is an obstacle for asking the questions, but also shows the importance of asking questions and finding the new methods. Methodology, as an organization of cognition, and the theory of the organizing human actions, requires a new paradigm to accept a new member in the family. Why a new paradigm is necessary depends of the human's Existential nature. In fact, this fundamental attribute of existential and extension of human beings is regarded as the basis for epoche of the cognition. By selecting the existentialism as legein of the logos and based on cognitive approaches (4E), the present study tries to address the embedded cognition as the basis of discussions, and the other three branches of the cognitive approach (4E) are used to overcome the explanatory gap in explaining the embedded cognition. To prove that perception does not provide a real image of the universe due to the fact that any abstract data or reasoning should be finally perceived based on the embodied metaphor, perceptions such as Tetrachromacy, Synaesthesia and sensory substitution as well as the perception of other living beings about the universe. In total, the cognitive approach (4E), along with logical reasoning of existentialism tries to perceive existence as a humanistic issue and it means to go beyond the metaphysics and dualism, and it is the most important practical factor to go beyond cognition. In another paper entitled “ Enactment” , the present author explained about the specification of the new methodology.

Symbolism is the method that’ s used in two fields of existence and knowledge. In existence one thing consider as a symbol of a truth or meaning; and one of the important usage of symbolism in knowledge is expression and recognition metaphysical truth and meanings. Therefore, it has always been used in various religions and mystical schools. This way has a history in Islamic culture and civilization. We can find it in Suhrawardi’ s illuminationist philosophical tradition and Islamic mysticism widely. Considering the effective position of Transcendental wisdom in Islamic wisdom this essay try to answer this questions that how’ s the process of symbolism in knowledge in Mulla sadra’ s thought? Is it possible to find a method for decoding and hermeneutic in Mulla sadra’ s epistemology framework? Analyzing thoughts like imaginary perception, intuition, interpretation (Taa’ wil), and self-knowledge, can aid us to access our aim. Therefore, the epistemology of Transcendental wisdom provide a framework in which the symbolism will be strong and rational and also prepare a criteria for evaluating and identifying correct and rational symbolism.

This article is defining to epistemological conception about historical objectivity& scientific approach. So many as a Muslim thinkers believed that history is one of the most important path of recognition. Although diversity of opinion about nature and existence of history is old matters. Subjects such as scientific and objectivity has a high value in historical thought purity. history like the other knowledge and human wisdom pillars meanwhile was a sources for help and interpret of precise comprehending of human learning, is independence knowledge definition. this reality that could not recognize history as a positivism sciences, but historian can from empiric scientific view and classifies of events and data help to good comprehending and sophisticated concept of proses verifying of philosophers. Although historian has trend and especial motivation, but obliged of following of familiar symbols and respectable for researchers in the field of philosophy, sociology and psychology and epistemology also. So we cannot reached to all historical events and data, but Objectivity and attempt to lay on to scientific methods and epistemological analytics of historical events needs more deep rendering and motivate manifestation. . This article is trying to improve that as a history alongside of four dimension of progress needs to scientific intervention of events. Although hermeneutic interpretation and general and philosophical ideas could help to understood perception historical post events, but also needs to total comprehending and cause of cause holistic and historical analytic. This is common achievement of historians and philosophers in the event and recognition ties.

Futurism is one of the most important artistic movements of the early twentieth century in Italy, which is rooted in philosophy and affects politics. The purpose of this article is to identify, analyze and critique the epistemological foundations of the futurism movement. The interpretation of Nietzsche's thoughts had the greatest impact on Futurism. Analysis and critique of epistemological foundations of futurism According to Nietzsche's philosophy, we first studied the Dionysusian approach, then the critique of morality and values, and ultimately the power-directed will according to the futurists' perception. The concepts and concepts of Nietzsche's philosophy that have influenced the movement of futurism are described. As a result of the research, it becomes clear that some of the key concepts of Nietzsche's philosophy have been interpreted and interpreted in a way that is justifiable in order to justify the federal system of fascism and similar authoritarian government systems. The art of futurism went on to excite the masses and praise the war and was one of the factors of the creation of war, violence and tyranny, and it was an affirmation of the rule of fascism.

One of the issues raised At the moment, is epistemology of value propositions. From viewpoint of some, value concepts are of philosophical concepts, And at result, propositions emerged from these concepts, are increasing-knowledg and provable. And from viewpoint of some, Concepts of this propositions, are from credibility of mind and since that the matter of analogy is from credits of mind, as a result propositions emerged from these concepts, he does not give, knowledg and are indemonstrable. Another argument that will proposed after this view, is the relative of value propositions. This treatise will that with a view of problem-oriented, with description and comparison between of writing of these two noble and rational analysis them, reality, would become clear. From accuracy in their writings, it shows that Allama and the martyr Motahhari, beliefs the second theory. But relativity of value propositions can not be attributed to them. It seems that view of credit is correct, in non-declarative sentences, but in the declarative sentences is not correct. Many defects, entered on ideas of Allama and martyr Motahari but most of them are not correct.

The theory of credit perception was first put forward by Allameh Tabataba'i and is an interactive epistemological realism based on the epistemology, according to which our cognition is refined and evolved in the face of external reality. The concept of credit perception is the result of the encounter of the symptom with the problem of the multiplication of perceptions, on the basis of which human perceptions are multiplied and, consequently, the nature of the moral propositions is explained, assuming in the initial understanding of the symptom reasoning for the validity of self-esteem and self-esteem. Subconsciously leads to normative relativism, Motahari's master confronts Allame's point of view while accepting the theory of credit by criticizing Allame's point of view and tries to prove the moral basis, and proposes a solution to the distinction between moral action and moral action. And I'm low on it Sun and the distinction between subjective and actual caliphate and current caliphate knows that, despite some criticisms, the reformist approach of Motahari may be helpful, while acknowledging that Allameh's pluralistic approach to the issue of ethics in credit perceptions is the way of dialogue. Holds it open to other cultures. In this study, while answering the question, what is Motahari's criticism of Allameh Tabatabai's ethics from the perspective of credit perceptions? Professor Motahari's view on ethics is also criticized from the perspective of credit perceptions.