JOURNAL OF PHILOSOPHICAL MEDITATIONS
Year:2020 | Volume:9 | Issue:23|Papers Count:14

One of the most important arguments for the existence of god is the cosmological argument. Traditional developments of cosmological argument, which are based on the casual principle and principle of sufficient reason, have always faced many challenges. Hence, this argument has been constantly evolving throughout its history. "a new cosmological argument" is one of the contemporary versions of this argument, which is formulated to get rid of these challenges. This version attempts to provide a different and logical version of the cosmological argument, and this do by using the theories of possible worlds, modal notions and the theory of weak version of principle of sufficient reason. According to this new version of the cosmological argument, the necessity of God's existence for the universe is proved without the need for the strong version of principle of sufficient reason and without the need to prove the casual principle. Consequently, many of the traditional criticisms will be no objection to this argument. In this article, we will first explain the technical terms of this argument, then describe its formulation, and in the end we will discuss some of the most important critiques of this argument.

One of the concepts discussed in meta ethics which is applied in moral situations and has an important role in moral judgments, is obligation or duty which is normative. William David Ross was a philosopher who talked about this subject in detail and differentiated this concept with that of value. He was highly influenced by Prichard’ s thoughts, therefore it is important to scrutinize his moral ideas. This paper tries to examine his intuitionism and meta ethical view in light of Prichard’ s thoughts. The method of this research is comparative-analytic, and has used books and on line resources in order to see in what extent he accepted Prichard’ s ideas and in what extent we can call his thought new. Finally, this research concludes that although Ross was was highly influenced by Prichard, he could overcome his difficulty and bring up his new idea about primafacie duties and differentiate the concept of obligation with that of good according to his meta ethical views.

In the book of Groundwork of the Metaphysics of Morals, Kant deals with postulating strategic terms such as free will, autonomy, the law of reason, the duty, and the complex relationship between them, which incorporate in kant's thought the base of the doctrine of Kant's ethics, law, and politics. In the meantime, not only moral is itself based on a struggle between will and law, but also moral is in a Double-sided dialectical relationship the foundation of the formation of a free will, autonomy, and realization metaphysics within man as an end. But when these autonomy beings try to create a community and form ethical-civil state with common rules based on moral guarantee In the outside world, they will be captured by another who believes in absolute freedom, In this area, my freedom will not be guaranteed. Therefore, one has to enter another situation in which all his rights are guaranteed by a external warranty, which is nothing but a juridico-civil state. Therefore, mankind, in order to preserve morality (and consequently its autonomy and freedom)from The ethico-civil state, which is merely subject to internal control, enters the juridico-civil state All duties are subject to external Legislation.

Finiteness of dimensions is the confirmation default of many philosophical approaches. This article based on Abdul Razzaq Lahiji's views addresses this issue. First, it analyzes the exact structure of the problem and shows the exact formulation of the problem to remove structural ambiguity and linguistic and subjective ambiguity, after that identifies this problem. This article suggests that it is better to examine this issue in teachings, although in realization, the philosophers have categorized this issue in natural sciences and theology. As a judge between classifying this issue in natural sciences and theology, Mir Damad's view that is classification in theology is underlined by the article. This article, in reasoning for the scientific recognition of finiteness of dimensions analyzes three arguments of its six_ dimensional arguments that are close to exit based on Lahiji's view. Among these three arguments Lahiji considers only the argument of maintaining the relation empty of any impediment and considers the other two arguments specifically from the claim. This article monitors the scientific evolution in these three arguments and reports it as an innovation in its reasoning.

In Islamic philosophy tradition the discussion of reality in three aspects of priority of existence and fact itself are crystalized. it will be understood by searching in those topics that some thinkers believe that reality world equal and some others recognize them as a part of existence. Shahid Sadr will be categorized in latter group. He by providing this claim that reality world is more developed than existence. Some implications like copulative existence, none existing, and rightness and badness of action and consequential property of quiddity and philosophical secondary intelligible can be seen in this world and by accepting its objectivity of this implication, they do not accept its objectivity of its existence. He base on true issues in which topics from the beginning were assumed tautological predication in both mind and existence as a none existing matter and also by proving the unity of occurrence and container of qualification in philosophical secondary intelligible and by providing secondary intelligible that we cannot assume it in existence world, try to prove vast reality world from existence. reaching to contradiction and replacement of world of mind with reality world is one of possible criticism upon this point of view. Following research tries by delving in his works, clarify essence and finiteness of reality world from point of view Shahid Sadr and also tries to analyze his argument upon this claim.

Knowledge by presence is cognition in which, object known, is the truth of the object, and it turns out to be apparent to the knower. Although this knowledge is possible in both the epistemological and ontological fields, but consideration of its ontological dimension leads to a more explicit need for a philosophical scholar. The ontological study of the knowledge by presence, along with the coordinates of "the existence of knowledge by presence ", " being hierarchical and the unity of the components of the Knowledge by presence ", are from the author's findings in the analysis of the ontological dimension of this knowledge. It is very important to know that the acquisition of these findings in the transcendentalist wisdom is due only to the overlapping of the rules of knowledge with the provisions of existence. As the hierarchical Features of the knowledge by presence is also the product of this overlap. The unity or identity between components (according to the different types of knowledge by presence from the other results, the ontological explanation of the knowledge by presence is in Sadra's view. It is emphasized that the descriptive analytic study of the knowledge by presence, in consideration of its ontological dimension, has distinguished this article from other studies in this field that are based on the epistemological value of knowledge by presence.

Libet’ s experiments, showing that we become aware of our intention to act only after we have unconsciously formed it. Based on these experimental studies, Some claim that we do not possess free will. This paper offers three responses to this claim; First, it is doubtful that actions studied in the Libet’ s experiments are ideal exemplars of free will. They are at best ‘ degenerate’ examples of free will. Second, Libet uses such terms as ‘ urge’ and ‘ intention’ interchangeably. An alternative interpretation of Libet’ s results says, what the subjects were required to report was not a conscious intention or decision to act, but rather a perceived urge to move. Third, Libet’ s results do not constitute a separate challenge to our freedom. It is merely rehearsing the claim that determinism is incompatible with free will. So, Libet’ s experiments provide no evidence against compatibilist notion of free will. Keywords: Libet’ s experiments, Free will, Readiness potential, Conscious decision, Compatibilism.

The semantics, e. g. self-evidence and (in)definability, of moral concepts is one of the considered subjects on Ethics. In this article, we shall try to explore al-ʿ Allā ma al-Ḥ illī 's views, as a theologian (mutakallim) considering his moral viewpoints more clearly than his predecessors, on the subject and explain it accordance with the contemporary debates. Unlike Adams, the moral philosopher, although he does not distinguish between moral value and that of obligation, he believes, like Moore, that the moral values are simple and indefinable by ḥ addī definition. It should be noted that unlike Moore claiming that merely “ Good” is indefinable, firstly, Ḥ illī , I think, believes that both “ Good” and “ Evil” are like that. Secondly, he asserts a rasmī definition praise and blame desert (istiḥ qā q al-madḥ wa al-dhamm). It can be understood from his views that the definability by rasmī definition and self-evidence are compatible. Besides, he takes apart moral values from that of aesthetic. His distinction is similar to that of John Lock separating Primary Qualities from Secondary Qualities.

The main purpose of this article is to defend the position of moral realism, that is to defend this general approach to which moral characteristics and attributes are part of the outside world and at least some of the moral propositions are true. To this end, it is first necessary to criticize moral nonrealism arguments and to respond. One of the arguments of moral nonrealism versus moral realism has been formulated through Supervenience. John Mckie and Simon Blackburn, with the help of Supervenience, have argued in defense of moral realism and rejection of moral realism. In this paper we seek to explain, analyze and criticize this argument. So, first, we explain the nature of Supervenience and its domain to the field of ethics, then analyze Blackburn's argument through Supervenience in a critique of moral realism and finally, will criticize this argument. The result of this research is that moral realism is more acceptable than ethical falsehoods.

This paper tries to reflect on the relationship between ethics and narrative, i. e. "narrative ethics", emphasizing the ideas of a great contemporary French philosopher, Paul Ricoeur. For this purpose, after a review of literature regarding narrative and narratology, and then “ ethics and narrative” , investigates the relationship between these two from viewpoint of Ricoeur. To do this, his conception of narrative is discussed. Then by introducing the generalities of his moral theory, Ricoeur’ s ideas are compared with some major theories of normative ethics. Finally, it is tried to elaborate the ethical aspects of narrative in his writings. It is concluded that, despite the fact that the concept of "narrative ethics" cannot encompass all aspects of Ricoeur's views on ethics, it is, in some respects, of great importance to his ethical views. These include: narrative as the foundation of self; the means of involving "the other" in our life; as a method of attribution of action; as a means of imagination; a poetic mediator between "is" and "ought"; and, finally, the importance of narrative to deepen the virtue ethics, the cultivation of practical wisdom, as well as learning moral principles.

Intentionality is a key concept in philosophy of mind which has been the subject of many discussions of contemporary philosophy. How can Intentionality be possible and how can mental content be determined? It is one of the main issues there which is approached differently based on different philosophical backgrounds. The paper at hand analyzes-and for the first time, Intentionality according to Allame Tabatabii`s philosophical theories. In This content according to philosophical theories of Allame Tabatabii, not only it is possible to talk about “ Intentionality” , but also to find some new answers to its possibility and determination of mental content. It will be a causal explanation which can’ t be possible without rejecting materialistic view about the nature of knowledge. The casual theories try to naturalize Intentionality according to casual relationships but The theory of knowledge in Allame`s philosophy reject This overview. from the basis of each object in the world, our represntations can be determinate.