Shinakht
Year:2009 | Volume:- | Issue:60/1|Papers Count:7

In this article, the Aristotle’s definitions of soul in the points of view of the Uthulujia and Ennead is discussed.In the Enneads, in the negative aspect of his psychology for defineded Plato’s position, Plotinus rejects the Stoic and Epicurean ideal of the soul. Also he rejects the Aristotelian definition of the soul. However, in Uthulujia he attempt to defend Aristotle’s definition. Uuthulujia’s adaptor agrees with Plotinus that the soul is not in body as the form of the body yet unlike Plotinus, holds that in a sense the soul is the perfection or entelechia of the body.

This article tries to consider the concept of “Truth” in Neopragmatic thought of Richard Rorty Who, like many postmodern philosophers, denies the concept of truth. He uses the pragmatist and postmodernist ideas in denying truth. He rejects the mind as the mirror of nature, representionalism, essentialism and emphasizes language. These concepts are preliminaries to denying truth. He rejects the corresponding theory of truth by these concepts and instead he defends the pragmatic theory of truth as James had already defended it. We consider the problem of truth while we refer to Rorty's works.

Propounding different views as to reason in thought of a prominent philosopher like Farabi, the father of Islamic philosophy, causes ambiguity, interference, and contrariety amongst thinkers. This essay explains Farabi's perspective regarding reason in three independent parts. Firstly, it surveys Farabi's important writings as to reason. Then, analyzes the various senses of reason. Lastly, introduces some of Farabi's innovations.

Myth is not the primordial and naïve insight of man; rather it is the dominant rationale of immortal and sacred man: a rationale of “origin” and “repetition” which, in its precise and harmonious structure, elevates every trivial thing to the level of signifier of eternity. The necessity and preciseness of this rationale is only comprehended in comparison (contrast) to the historical paradigm. Mythical originalism wants to collect all the pluralities and differences in one origin and foundation and, through this, turn them into eternal identities and archetypes: identities which are the natures or timless secret of things. Each event is a primordial rarity: this return to a single (united) origin, in its own nature, has concealed the tendency towards unity and “totality”. Synthesis of this "originalism" and "Unitarianism" is achieving an anti-historical theory in a mythical perspective: in such a world the revealing of eternity is tied to "denial of history".

Kant separates space of nature from space of freedom in critical philosophy and so, he finished the contact between determinism and free will. However, he recognized this separation as a weak in system of pure reason. So, he endeavored to fill this gap whit help of faculty of reflective judgment. In Critique of Judgment, he examined nominal things as a substrate of super sensible of nature in positive view, and introduces hierarchical system of nature, as a natural beauty, to unify nature and freedom. In this article, after I introduce meaning of nature and freedom, I'll justify that transfer with help of faculty of reflective judgment and natural beauty.

At the end of the third chapter of Phenomenology of Spirit, ‘Force and Understanding’, Hegel pointed to the concept of Verkehrt Welt, or the inverted world, and allocated a part of the work to it. Due to the difficulty of the text itself, and also the position of this concept in the process of the genesis of spirit, its understanding and explanation of it, one of the most difficult tasks of Phenomenology interpreters. This paper addresses this concept, which is one of the most complicated notions in Hegel's philosophy; and also provides a clear and comprehensive interpretation of it, in particular, its role and function in Phenomenology of Spirit. Eventually, to present an overarching interpretation, this research, coupled with some philosophical approaches, delves a little into other fields such as psychoanalysis and literature.

In Metaphysical Foundations of Natural Science, Kant tries to prepare a pure part for Newtonian physics to show it is a proper science. Meanwhile, he purges Newtonian physics from the concepts which are empty or are not justified from the stand point of critical philosophy and puts concepts consistent with this philosophy in their place. In some crucial positions, therefore, he diffess from Newton and one of them is the constitution of matter. Although Newton belives in atomism, Kant presents his dynamical theory of matter according to which matter essentially has fundamental forces on which its possibility is based. Kant criticizes atomism from the standpoint of transcendental philosophy and considers his theory consistent with this philosophical view. In this essay, these two rival theories are is examined to understand Kant’s motivation in presenting his novel theory.