KNOWLEDGE (JOURNAL OF HUMAN SCIENCES)
Year:2019 | Volume:12 | Issue:80/1|Papers Count:12

Paul Tillich who is one the most impressive theologians and philosophers of religion of the twentieth century, propounded a new and challenging concept of faith as the state of being ultimately concerned. Such a faith inherently consists of the element of doubt or in Tillich's term "existential doubt". The only remedy Tillich could prescribe to conquer this radical incertitude, is the courage. Notwithstanding all issues that threaten the being, values and meaning of human life, the man of faith practicing the virtue of courage could overcome these doubts. In this essay, we are determined to elucidate the vigorous connection between triad elements of faith, doubt and courage. Furthermore we put forward an interpretation of the existential doubt in Tillich thinking. That is a doubt emerges through all human existential regions including cognitive region of beliefs, emotions and wants, causing an anxiety that assaults heedlessly the whole existence of the person.

Our effort in this paper is to present some important and traditional criticism about Kant’ s “ Transcendental Idealism” and their Evolution to presentation of ‘ Separability Thesis’-a thesis that propose the separation between “ Transcendental Idealism” and “ Transcendental Theory of Experience". Then we will present Henry Allison reading of transcendental idealism according to his book of “ Kant’ s Transcendental Idealism” . In this interpretation, he presents an epistemological (or meta-epistemological) reading of Kant’ s Transcendental Theory and attributes an ontological reading to Kant’ s critics. By this, he both providing a solution to this trend of criticism and making the separability thesis impossible by introducing fundamental connection between transcendental idealism and transcendental theory of experience. At the end of this paper, after presenting some sides of his reading and its approach for answering to traditional criticism, we will express some question about possibility of this interpretation of questionable texts of Kant and power of this reading against same criticisms.

The founding and ultimate goal of Machiavelli's political thought is not virtuous life and prosperity, because not only ethics but also religion are not considered to be self-consistent and policy of politics. But also defines them both in the context of politics and in terms of the rate of refraction among political forces. Thus, Machiavelli gives politics an autonomy and examines the internal logic of politics as an independent science. Machiavelli introduces the rescue of homeland, the durability of state and freedom of the people as the basis of political thought. And with its two specific terms, Effective Truth and Virtu, deals the genesis of an ontology or new atmosphere that needs this new field And paves the way for the mentioned goal. With effective truth, the logic between "fact and appearance " and "action and effect" is shattered to create a new dialectical structure of the meaning of virtue in order to save the homeland And with Virtu, not only does power come out of fortune But the idea of Virtu is merely the equivalent of every trait that practically applies to preserving life and protecting the freedom of the state. and Ultimately, reduces virtue only as a tool to serve durability of state.

In Dewey s thought, beauty is interaction of basic experience with environment and beings. In one hand, the architect has main role as one of the most important environmental sections and in other hand, architect-environment component is experienced with figure-body as important factor. This article considers fundamental question about relation of interaction, awareness, experience and figure-body with architect which is on the basis of John Dewey s beauty philosophy. The method descriptive-inferential used to comes to conclusion. So, at first, utterances such as, sense, awareness, mind, gender, post body, objection, action, experience, space, place and nature were analyzed in relation to the figure-body; then they were compared with John Dewey s beauty paradigm. Finally it was concluded that, as figure s prolongation, the architect has been like the developing tools or human experience and continues to be. Whether figure-body reviews as a matter or as a model for beauty perception, it is very fluid and has overlap. This rang can change in according with bio-anthropological, bio-natural and intermediate conditions. This kind of change can be interactive, evolutionary, globalist and universal. Beautiful life is the greatest experience for human. In this regard, architect is the capacity of beautiful life which is not understanding without multilateral attention to figure-body components. The perception, correctly, illustrates main link between architect and figure-body with Dewey s universal beauty thought.

This research referred to showing the way in knowledge of God depending on Ibn Arabi's ideas in subject of art. Descriptive – analytic method has used in this research. The research states the place of knowledge, its kinds and levels, ways of knowledge of God in Ibn Arabi's ideas. The aim of research is explaining the way of art as the clearest way in knowledge of God and approach to God. The research after explaining art in Ibn Arabi's idea, expresses main subject of knowledge of God through self-knowledge and world as art of God. For gaining this aim the affected principles at art and being artist in Islamic civilization and mysticism is considered. Then the relationship between art and approach to God being studied and proved in Ibn Arabi's mysticism. Finally with considering the direct relationship between the degree of the approach to God and knowledge of God and also the idea of Ibn Arabi in subject of God's emergence in the world by art, it seems that the way of art is the clearest way to approach to God and knowledge of God.

In this paper, we propose a genealogical study concerning the notions of judgment, proposition and sentence and their thematization in logic within the two traditions of logical studies in the 19th century. Those two traditions are 1-algebraic tradition for which logic is a kind of algebra and calculus and 2-deductive-theoretic tradition for which deduction is different from calculus and itself serves as a foundation for this latter. We begin with Kant whose attempt to separate logic from metaphysics has had a crucial effect for both traditions and whose investigations on the issues around judgment forms a starting point for the deduction-theoretic tradition. We try to elaborate that how in the one tradition judgment and then proposition are considered as the central themes of logic and in the other tradition sentence, and thus well-formed formula, and the rules concerning them turn out to be the main concern of logic. We study those developments through the ideas of Kant, Bolzano, Boole and Frege; and finally we will survey Husserl’ s phenomenological analyses about the aforementioned notions and their place in logic.

The evil has always been a hindrance to justifying the belief in the absolute Omniscient, absolute Almighty, and absolute Benevolent God. Hence, philosophers and theologians have sought to answer this question in various ways. Allameh Tabataba'i and Augustine are among philosophers who have addressed this issue differently. In the ideas propounded by each one of them, evil is considered as a punishment for sin and the result of man‘ s free will. According to these two views, a connection can be established between moral evil and natural evil; thus, moral evil is the result of man‘ s free will, and natural evil is the result of moral evil. In other words, natural evil is the punishment for sins and the misuse of free will. Consequently, the belief in a benevolent God can be justified. A significant point in Allameh Tabataba'i and Augustine‘ s views is that their theories about the existence of moral and natural evil are justice-oriented. Given that a large part of evil is the punishment for sins; therefore, according to the divine justice, its existence is necessary, and the other part of the evil which is to develop virtues is the result of God‘ s beneficence and grace. In this article, considering this point, the relationship between moral evil and natural evil is examined from the perspective of these two thinkers and a comparison is made between them.

Reflecting on Avicenna’ s works indicates that by ‘ Dhā t’ (􀇂 􀃋 􀇤 ), when used in the context of universal essences, he means either the quiddity or the nature, and when used in the context of individual essence, especially God’ s essence, he means the very existence. The second meaning, i. e. the nature, which is the result of his inquiry about the reality of things, is based on the first one, i. e. the quiddity. According to this second meaning, and through a kind of thought experiment and using human mind’ s capacity, Avicenna discusses different aspects of essence and their implications in various sciences. These conceptual analyses help us to discover his idea of essentialism. The final conclusion is that Avicenna’ s essentialism is consistent with his idea about existence and the definitions can refer to the essence of objects.

In this paper, on the one hand, it is shown that, based on the ideas of Martin Heidegger and Aristotle, there is the possibility of an authentic human society, and on the other hand, it will be explained that Heidegger's understanding of the authentic society in being and time is based on Heidegger's interpretation of Nicomachean Ethics. It is thus attempted to express Heidegger's phenomenological reading of Nicomachean ethics and the effect that this reading has on the formation of Being and time. The stages in which Heidegger traverses his philosophical project to Being and time, is influenced by Aristotle's philosophy from various aspects. A comparative study of Nicomachean ethics and Being and time shows that both in Aristotle's thinking and in Heidegger's thinking, man has an existential relation with his peripheral world; this kind of being means that the modern society, which consists of individual subjects, can entail another type of human society, that is, the authentic society.

The formalism theory of the film mechanism is based on Kant's epistemological device. Since the object in itself cannot be inherently perceived in the Kant's conceptual system, and phenomenal aspects are also formulated in the a priori understanding categories, the realization of representation in the cinema based on formalism theory will be a serious challenge. The classical philosophers, especially the philosophers of Islam, in the discussion of the concrete existence-mental existence, believe that the mental form while the permanent habit of the self and the realization of knowledge for it, at the same time, possesses a conceptual prestige and a certain realization the known in the mind. Therefore, the mental form is a unity Complete of knowledge and known, and a complete representation of objective reality. The claim to this article is that the theory of realism, despite the charge of the mechanical reproduction of reality, gives rise to a greater degree of the nature of the representation in the cinema, by analogy of the mental existence-concrete existence in the classical philosophy, and the formalism theory by resorting to the system of transcendental perception Kant And the specificate of objective reality is merely the raw material of intuition, the claim of the realization of art through the representation of the film will be farther away.

Kant and Mollasadra as two great philosophers having differences in their epistemological paradigm are comparable in some stances such as subject and soul. Soul in Kant’ s thought its ability in recognition process is extremely limited and is affected by multiple filters of subject (soul). Kant while separating the world of nomen and phenomen, confines the soul recognition merely in experimental cognition derived from existents’ phenomen. Through his belief in the limitation of pure epistemology, prescribes a kind of limited scepticism and believes in the complete separation of ethics and metaphysics. Through belief in corporal occurence, Mollasadra consideres the soul not passive, but active in perception process. This base necessitates the passage from dogmatism to limited scepticism. But unlike Kant, Mollasadra not only does not limit the soul knowledge, but also knows it a hierarchical and extensive matter. Sadrolmoteallehin besides incorporation of the two domains of ethics and metaphysics, receiving of soul to reality and according to fact entails the soul experience in practical dimensions and moralizing and legal austerity and existential hierarchy in theoretical domain under the process of the unity of wise and sane.

Evolutionary aesthetics is a naturalistic perspective on the evolutionary explanation of art and beauty. Stephen Davies is one of the most influential figures in this field. He, as a philosopher, especially in his book, The Artful Species, introduces and criticizes the various theories presented in the evolutionary aesthetics research program. But finally, none of them meets his expectation while he believes that art and beauty are products of the process of biological evolution. Ultimately he concludes the skepticism is justified in this regard. At the end of the article, it will be shown that, contrary to Davies's view, adopting a pluralistic position is compatible with his critique, and also it eliminates the need for a skeptical position.