NAMEH-YE-MOFID
Year:2001 | Volume:6 | Issue:4 (24)|Papers Count:10

Epistemology has been always considered one of the most important matters at philosophy. Philosophers" approach to this subject, from the beginning of philosophy codification until now, have been variant. Among them, Plato has been one of the most distinguished persons whose principal anxiety had been epistemology, and has presented deep thoughts about cognition and its peculiarities through "Dialectic" system. But, as Plato has posed variant discourses on epistemology, at first we should get the different elements of Platonic thought on every philosophic discourses. Then, by mixing them, we can show his thought structure on that matter.According to this system elements of Plato’s epistemology are:1- sensory perception 2-belief and imagination 3- mathematics 4-cognition of ideas,their effects, their relations to each other and tangible matters 5- remembrance 6- dialecticIn this article the logic linkage among these stages, when passing from one to another, has been disclosed.

Arabic Logic, like the rest of medieval Arabic science and philosophy, is entirely Western and has nothing to do with Oriental philosophy. It developed wholly in the wake of the classical Greek tradition as preserved in and transmitted through late Greek Aristotelianism.The present account briefly traces the evolution of Arabic logic from its inception in the late eighth century to its stultification in the sixteenth century, mentioning only the most important trends, figures, and achievements. Information on individual writers can be found in Carl Brockelmann’s monumental geschichte der arabischen litteratur.

Dialogue is pragmatically oriented theory of knowledge and an obvious master key to the assumption that by human’s activity dialogue is presented in one way or another throughout his/her communication in the social life. Although dialogue is itself not a systematicepistemology, can be gauged against failure of monologue systematic coping with new challenges raised by the objective natural knowledge. Dialogue can be considered as means to overcome the gap between "matter" and "sprit" in the field of social sciences; it is part of a major social tendency in modern thought to re-conceptualize epistemology better to accord with the new versions of mind and progressive models of the world that began to emerge in social sciences, it is an attempt to frame a theory of knowledge in an age when relativity dominates natural sciences and thus when noncoincidence of one kind or another raises new questions about the very existence of knowledge.

Considering the importance of acknowledgement of God’s power at Islamic philosophy, this article tries to answer some basic questions in this field from viewpoint of Sadr-ol-Motaallehin:1- Where does power stands among attributes of God? Is it of action or essence attributes?2- How is the relation of power to other God’s beauty attributes?3- How should one interprets power of God that it doesn’t result in similarity or literal commonness in conception of power in God and in human being.4- What are peculiarities of omnipotence? And what distinguishes it from human power?5- Omnipotence, in other words, prevailing of God’s power on all creatures due to his endless mercy:Firstly, How justifies evils perceived in the world?Secondly, How justifies human’s free will and his ethical evils?

The problem of counterfactual conditions is one of the important and adventurous questions of philosophy of science that has ample applications at sciences and daily life. This problem is strongly connected to the theory of confirmation, the problem of law, induction, words indicating talent and other problems like them. The above questions from the viewpoint of problem and solution, have the same condition so that, they are ultimately referred to this question that: what distinguishes law-like from accidental? This question despite of thinkers" effort to seek a remedy has not been solved and remains ambiguous.

Kierkegaard, passionate Danish theologian has deeply influenced on philosophical movement of Existentialism and thinkers of this school. He has resembled Mowlavy in some intellectual and characteristic fields, as well as in spiritual journey Introducing Kierkegaard, this article will deal with common characteristics between these two disciples of spirituality.Meanwhile, some differences between them would be referred to. This written has been compiled in seven Parts, and in all cases text of these two thinkers" works has been invoked.

Legal institutions namely, ownership are arisen out of human needs and social developments. This article deals with one new kind of ownership (Time sharing). To establish this matter, it has been explained that ownership can be stipulated to "Time", as well as to "Decimal fraction" which results in "Joint ownership".The first chapter is allocated to general subjects about ownership in order to be known that this sort of ownership is in harmony with permanent ownership as far as definition, elements and attributes are concerned. The only difference is in eternity (just in one of three meanings of eternity). The second chapter deals with pros and cons of this institution.Theoretical justification of this sort of ownership and some samples of it have been presented in the third and forth chapters.

Embezzlement of public property has been posed since the formation of governments, and is as old as the governments. Embezzlement means encroachment to state or private property by a state clerk or by an employee of companies, institutions affiliated to the state. It is really a severe threat to the public and state.Present article, in three sections, deals with the elements of embezzlement on Iranian law and some other countries. The first section considers the legal element of embezzlement. The second and the third are allocated to actus reus and mens rea of it. Of considerable points of this article is generalization of embezzlement to property of private banks, non-governmental joint-stock companies, parties, syndicate and immoveable properties as well. This article also suggests that proprietary treatment and appropriation consist the category for materialization of embezzlement.

Habermas, while undertaking a pathology of modern societies, considers recent capitalism as a deformed realization of reason in history and a paradoxical and inconsistent exploitation of its capacity. Applying the notions of life-world, communicative action, and reciprocal recognition, he takes up to provide the background for the formation of cooperation, shared certainties and encompassing value. Consensus by linguistification of the sacred and validity claims. According to Habermas, discourse and argumentation are attempts to compensate the collapsed consensus in traditional and pre modern societies. But it is not to be expected that argumentation should daily lead to consensus. Rather the point is that nothing is reliable except the norms present in the argumentation process itself. In this context, deliberative democracy is the project of institutionalizing the rights and functions necessary for the continuation of the argumentation. This type of democracy shifts the focus from the final results to the characteristics of the processes by which the results are achievable. Thus, there is, amidst plurality, conflict and diversity of life, a communicative motivation towards resolution without which, there would not be any rational replacement for violence and pressure as methods of the formation of collective wills and dispute resolution.