NAMEH-YE-MOFID
Year:2007 | Volume:13 | Issue:2 (62 ECONOMICS)|Papers Count:11

The faculty of judgment is one of the three higher faculties of knowledge in Kant's transcendental thinking; which plays a central role in his system. Our purpose in this study is to unify between various definitions of judgments in Kant's writings. We shall try to show that "judgment" is the key to Kant's philosophy, even before his critical period. Being higher than unification by the understanding a step forward, to judge is to unify sensory data. Moreover, a higher step of unification of human mind occurs in reason, while reason is searching for the highest unification of knowledge through syllogisms. This process motivates reason to transcend toward the absolutely unconditioned, which causes it to fall into illusion.

Sartre divides being into in-itself (that is, being without consciousness) and for-itself (that is, being with consciousness or human being). For him, although for-itself or human being is conscious and free but it has no determination and constancy. As a result, it tries to be not only for-itself but also in-itself and in this way tries to attain determination and constancy. Thus for-itself attempts to become in-itself-for-itself But in-itself-for-itself is the definition Sartre gives for God because God has both the consciousness and freedom of the being-for-itself and the determination and constancy of the being-in-itself. Therefore we can say that man tries to become God. Sartre maintains that all the deeds that man will perform during his lifetime represent his desire to be God. This basic desire can be found in human desire to appropriation that includes his desire to sex, food and knowledge and also can be found in his desire to be loved and to attract the other. On the other hand, man wants to justify his own existence and thinks that he can do that by becoming God. But the problem is that to become God is impossible because, according to Sartre, the concept of God is contradictory and, therefore, his existence is impossible.Consequently, not attaining his ideal man becomes disappointed and turns into "a useless passion".

Wittgenstein subscribed to picture theory of meaning in Tractatus Logico-Philosophicus. According to this theory, we are only allowed to talk about state of affairs and whatever belongs to natural science meaningfully. Beyond natural sciences which consist of ethics, logic, religion, mathematics.. .nothing can be said, semantically speaking. According to Wittgenstein, the main task of philosophy is to clarify the distinction between saying and showing: What cannot be talked about, we must pass over in silence.In this article, firstly, picture theory of meaning is explained. Secondly, different accounts of the very idea of silence which is cited in the last section of Tractatus Logico-Philosophicus are presented as follow: neutral silence, negative silence, mystical silence and therapeutic silence.

The present paper deals with the methodological aspects of Descartes' philosophy, in brief. By scrutinizing Descartes' thought and works and by using the most recent English researches on his philosophy, the author tries to show the centrality of method in Descartes' system, in general and in his metaphysics, in particular.

The Birth of Tragedy as a book on tragedy has shaped in that intellectual tradition within German thought which enquires into the nature of tragedy -Greek tragedy, above all. This tradition goes back at least to herder and Lessing in the eighteenth century, and it continues to Schelling, Hegel and Nietzsche. Common to all contributors, up to and including Nietzsche, is their profound interest in the literature of ancient Greece. They all take issue, in a variety of different ways, with the classic theory of tragedy propounded in Aristotle's Poetics. Therefore, examining similarities and differences between Poetics and The Birth of Tragedy can help the reader to understand the foundation of The Birth of Tragedy. In this essay, I first explicate some of these similarities, such as a belief in genres as entities with specifiable property and peculiarities. Then I try to explicate some of the differences between these two theories, as briefly as possible. And finally I conclude this essay with what seems to me as a criticism of Aristotle's Poetics from the standpoint of The Birth of Tragedy.

The Four-Color Conjecture- that four colors suffice to color every map was a longstanding conjecture well known to every mathematician. It was clearly in the mainstream of mathematics. The year 1976 saw a complete solution to this conjecture. However this proof was essentially dependent on computer. It could not be looked over, reviewed, verified directly by a rational agent Other mathematicians could not check it by hand. The proof was formalizable but it was not survey able. This proof is no traditional proof. Is the computer proof really a mathematical proof? The answer to the question leads to serious philosophical problems. Such use of computers in mathematics introduced empirical experiments into mathematics and finally Experimental Mathematics journal published in 1992. The following essay describes the computer proof of the Four-Color Theorem and traces out its philosophical significance.

The conception of the self is underpin of the identity (personal and social).The understand of the identity is requirement understand of the self. One of the sources of the conception of the self is Confession of St.Augustine. Confession of St.Augustine is the first autobiography in the western history. It is personal narrative of St.Augustine by himself. The narrative is better of place for funded self. The article in the perspective literature-philosophy research of roots the conception of the self in the Confession of St.Augustine.

The reasons of the existence of God in "The Philosophy of Descartes" are important, at least from three aspects: First is that they reply one of the most fundamental questions.Second is that God is the basis of his philosophical system. Third is that his arguments in some of those reasons are based on the principal of causality, which is the main axis in this article. In the present paper we will discuss about the first reason, which pursues proving the existence of God through his concept as absolute perfection in our mind, with attention to the principal of causality. At first we will proceed to explain the purpose of Descartes and then we will try to criticize it, mostly on the pivot of causality.

Philosophy as a special kind of thinking in ancient Greece found its complete fulfillment in Aristotle. This thinking influenced three Abrahamian religions, that is, Judaism, Christianity and Islam. As a result, unprecedented questions appeared in philosophy. In the course of Islamic thought three main positions were taken on the Greek philosophy and its perfect representative, Aristotle. The aim of this paper is to deal with these positions and their impact on the development of philosophy in Islam and the Middle Ages.