THE EPISTEMOLOGICAL RESEARCH (AFAGHE HEKMAT)
Year:2018 | Volume:7 | Issue:15 |Papers Count:7

Mulla Sadra believes there are effective interactions between reason and ethics which have different funnctions. The source of human acts is practical reason which provoks the soul to use its practical facaulties for doing the particular acts. This matter depends on the ideas and beliefs which are apeared in the dimension of pure reason. by understanding the particular goodness and evil in practical reason dimension the acts have been chosen and issued as a virtue. According to the level of perception, the soul originates the specific acts. As the soul has various perceptions including sensual, imaginary and rational, accordingly, the acts and their proper virues will be issued. He holds that by rising the reason, two important attributes that is, justice and freedom will be manifested for the soul which transcends the soul facaulties and by managing the corporeal passions, the soul comes to be free from all chains. The justice and liberty originates all human virtues. At this research, the relationship between pure and practical reason and moral behaviors has been analyzed and shown that there are mutual nexus between the immateriality of the perceptions and ethics.

Ibn Hazam Andalusian has two approaches to the epistemology. The first one is based on Aristotle's logic, and the second based on Zahereieh’ s intellectual foundations. He, in the later, has emphasized on the fourth way of acquiring knowledge. Accordingly, one acquires special knowledge through the affirmation of the Prophet and the faith which God creates in the heart. According to his semantic method, he has taken the fourth path from the revelation and beliefs based on it. Referring to Zahereieh's thoughts of Ibn Hazam, it will be clear that what obtained through believing in the Prophet is complete, finite distinctive sets which guarantee human felicity that cannot be obtained by the other ways. Nevertheles, he does not consider the revelation as the first source of all knowledge. In his view, belief is higher than knowledge, and the difference in the number of ways to acquire knowledge in the two approaches should be sought at this point. This view is called “ moderate faith".

Reformed epistemology as a new school in philosophy of religion, particularly in religious epistemology which criticizing classic and modern foundationalism on the criterion of rationality of religious beliefs claims that belief in God can be intelligible regardless to be successful or unsuccesful of evidence or arguments for the existence of God. It is claimed that reformed epistemologists have been significantly influenced by eighteen`s century Scottish philosopher Thomas Reid (1710-1796). The purpose of this paper is to assess this claim by considering the foundations of reformed epistemology according to Plantinga, Wolterstorff, Alston and Reid`s writings as well as writings about Reid from one side, and analyzing and comparing them on the other side. The conclusion is that reformed epistemology has been influenced by Reid in it`s foundations of general epistemology, but according to the religious epistemology, one can not attribute easily the main claim of this school, that is, basicality of belief in God, to Reid.

The methodology of philosophical researches causes to strengthen the motivation, enhancing the ability to understanding concepts, creative thinking and skill of analyzing data; this methodology is learned in order to enhance the process of thinking as a base for philosophical researches. The conclusion and purposefulness of philosophical inquiry, proper research and the correctness of researching lead to efficiency of researching. Research effectiveness when is ensured that the evaluation of research plan is properly implemented, a plan which embraces goals, necessities, issues, assumptions, context and the methods of the research. Moreover, efficiency of researching requires firm methodology and proper tools, which are appropriate tools of research principles and techniques; also, speed associated with accuracy is the consequence of research efficiency. In this plan, research is the process of thinking and methodology is the form of thinking. Therefore, science of Logic as the guaranty of thinking form can be called as the method of philosophical research. Therefore, our effort is to be able to achieve a comprehensive research methodology that considers new principles and techniques of research, corresponding to the Logical bases, presenting it as the framework of the methodology of intellectual sciences. In fact, “ the methodology of philosophical research” is a new dimention of logic instrumental identity demonstrating that as a skill. Logical discussions, such as “ definition of thought” , “ thinking levels” , “ eight Vertices” , and so on, are in fact the criteria helping philosophical researchers to order their researches.

Knowing God is the hiest level of human knowledges. The mode of this knowledge has always been notable and controversial subject. The acquired knowledge is one of the two kinds of knowledge in which by the mental concepts the knowledge of objects can be achieved. In Transcendental theosophy, Knowledge of thing, has been On the basis of criteria such as the existential relationship between Two objects, Perceived thing should be an effect and depends on its existential degree. Accordingly, the basic question is, How is the acquired knowledge to the necessary Being? Mulla Sadra, by representing different levels of knowledge of God such as essence, attributes and acts, rejects the acquired knowledge in certain levels. In this article, at the first section, three criteria for obtaining acquired knowledge between two objects has been Explained. in the second part, the reasons for rejecting the acquired knowledge to God’ s nature such as: God's specific being, essential simpility & his infinity, And the possibility of acquired knowledge of divine attributes and acts has been taken into consideration.

The term “ transcendental philosophy” is one of the most important and deep terms which Kant used to describe his philosophy. The present article, by adopting a descriptive-analytical method, has tried to examine and analyze this term, apart from its fame and generality, and in this way, it identifies the content and its scope. when we examine and analyze Kant's definitions and descriptions of transcendental philosophy and we look at its main elements as well as the continuity between those elements, it follows that, firstly, the transcendental philosophy contains essential critic of pure reason in both its theoretical and practical aspects. That is, transcendental philosophy, contrary to what seems at first look, simultaneously refers to pure knowledge or theoretical philosophy such as Epistemology, metaphysics and. . . as well as practical knowledge or practical philosophy such as religion, morals, law and so on. secondly, the reason why “ transcendental philosophy” involves theoretical and practical realms, lies in a certain common basis between them, that is, a priori elements, especially synthetic a priori judgments. Thirdly, it embraces the formation of an architectonic system based on specific ideas and in accordance with the concepts and a priori principles.

Davidson’ s arguments against the validity of distinction between “ conceptual scheme” and “ empirical content” , namely “ the third dogma of empiricism” , have caused numerous debates and several objections. Two general criticisms are as follows: 1. Davidson’ s arguments, contrary to his claim, do not reject “ the very idea of conceptual scheme, ” but his critics merely can be applied to Quinces’ specific interpretation of conceptual scheme. 2. All Davidson’ s arguments are based on his semantic views, accepting and denying the arguments rely on the standpoint which has been taken about his semantic theory. In this paper, after a brief description of Davidson’ s main argument and the mentioned objections, we have presented another critic implying that even if regarded Davidson’ s arguments successful, he has only shown that any attempt already made by empiricists has failed to justify the epistemic role of sensual experience. Despite of his claims, it cannot lead to providing such explanation principally is impossible. Particularly, one of the recent responses made by empiricists, at least will be kept safe from his anti-foundationalist objections.