JOURNAL OF PHILOSOPHICAL MEDITATIONS
Year:2019 | Volume:8 | Issue:21|Papers Count:10

Philosophers have provided many accounts in response to this question that how we know our mental states. Cassam presented Inferentialism in response to this question. In his opinion, against that we intuitively feel, we don’ t have any immediate access to our mental states, but we know our mental states based on some external and internal evidences. Boyle doesn’ t count this account as a good account. He believes that inferential account of self-knowledge is like that we are alienated of our mental states. Cassam doesn’ t accept Boyle objection too. In this paper, we will show first, Cassam hasn’ t taken Boyle intention of alienation correctly and if he takes it correctly, he finds it inevitable. Second, if Cassam by accepting this issue, restricts his claim and doesn’ t introduce inferentialism as an account for all kind of self-knowledge, alienation problem will not endanger the life of inferentialism as a good account for many instance of self-knowledge.

The aim of science is a controversial debate among realists and their opponents. Realists take the aim of science as giving a true explanation of the world. There are some answers to the question why we should take truth as the cognitive aim of scientific activity. This paper aims to reconstruct a Kantian answer for this debate. It will be showed that Kant's thought regarding truth create a capacity to accept truth as a regulative idea and a moral duty, though we have deprived of any criteria of truth. Moreover, we can modify kant's idea by setting aside justificationism in epistemology, in order not to take truth as an "arbitrary decision". This paper aims to reconstruct a Kantian answer for this debate. It will be showed that Kant's thought regarding truth create a capacity to accept truth as a regulative idea and a moral duty, though we have deprived of any criteria of truth. Moreover, we can modify kant's idea by setting aside justificationism in epistemology, in order not to take truth as an "arbitrary decision". Truth, scientific realism, regulative idea, critical rationalism, correspondence theory.

The present paper discusses how apply human knowledge and consciousness about non-existent affairs? How is it possible to believe an non-existent object? This epistemological problem has been raised for Islamic and Western thinkers with different aims and motives, and each of them has come up with the problem by relying on the intellectual and structure of their thinking. The thesis of this paper is that, regardless of the Eastern and Western cultural and social bases, and the stuff and content of the discussion, one can find a similarity in form of the issue between Western and Islamic thinkers. More importantly, the article is not just about finding a mere difference and similarity between thinkers, but, it seeks to survey and study the solutions presented to the discussion. Among the prominent philosophers of Islamic philosophy referred to Ibn Sina, Khaje Nasir al-Din Tusi and finally Mulla Sadra. And after explaining Brentano, Boltzano, Meinong and Husserl's opinions, they will be compared.

Prayer is one of the most magnificent divine themes that has always been of interest to humanity, and every human being has paid attention to semantics and its problems, in spite of the degree of understanding of their inherent poverty. In the attitude to the question of prayer for Mulla Sadra, one should not ignore his ontological and ontological presuppositions. Undoubtedly, Sadra's view of the question of prayer is not discriminating from the ontology of them. The essence of existence, the special maturity of existence, the intrinsic motion, the causal causal system of being, the interconnection between the existence of possibilities and the possibility of their poverty and the unity of existence, are among the foundations that have three sides of the existential existence of prayer (divine, exalted and desirable) in wisdom Transcendent are affected In this paper, the issue of prayer has been analyzed and processed according to Sadra's ontology principles. Therefore, while explaining their concepts and foundations, we tried to illustrate the basis of these principles, in addition to portraying their relationship, a new analytical and consistent with the ontological principles of the question of prayer.

Symbolic viewpoint about universe is a valuable heritage of old civilizations. This topic has had especial position in Islamic culture and civilization. Muslim mystics and philosophers have used this way for presenting their teachings. Symbolism in mysticism is very obvious. And also among philosophers, Suhrawardi is considered the hero of the field. Although Ibn Sina had started this way before him. Therefore, it is worth considering how Mulla Sadra's transcendental wisdom, as he inherits this tradition, faces symbolism. This article examines the basics and method of transcendental wisdom, especially the way of interpretation and hermeneutics. It is clear from the available evidence that, despite the fact that Sadra does not express his wisdom as Suhrawardi symbolically, with the adoption of the philosophical foundations of Suhrawardi's symbolism, including the theory of Gradation of existence in ontology and theory of the imaginal world and Imaginal perception in Cosmology and epistemology, have benefited from it in its existential philosophy; therefore, transcendental wisdom is appropriate for symbolism in the best way. But Sadrà 's methodology and modeling of Symbolism may be different from that of Suhrawardi. Therefore, he has knew this method and used some symbolic phrases, as well as titles of his books are all of this kind, so the Transcendental wisdom can be the framework and Provides theoretical basis for symbolism.

In This essay will be discussed that two facts can be considered for deviding corporal beings to substance and physical accidents. The first cause is rooted from solving the problem of change. Peripatetics against the sophists obliged to devide every changeable objects to accidental part and snbstatial part and the chang was restricted to accidents. The second problem that Aristotelians have been trying to solve it by accepting the accidents was explaining the quality of multiplicity of physical species. But from the view point of Mulla sadra’ s philosophy, the existance is the just solution for the both problems. On the basis of his thaught, the existance is absolute essential agent of individualization of the physical species and since, The substantial motion theory has been accepted in this philosophy, we could see there is no emergent for agreement to the accidents against the substance. From the other side Sadra’ s philosophy has been finally forced to accept the union of accident and its substance and refuses annexation of the one to the other. According to Mulla sadra’ s thaught, indeed every object is just absolute being so substantiality and accidentality for it, has been reguarded by mind. So in such philosophy, you can’ t belive substantiality and accidentality are achieved from objectivity but also you must accept they are subjective. This matter guids us to have a Kantian understanding from Mulla sadra’ s thaught about substantiality and accidentality.

There are numerous ideas regarding the nature of evils and the cause of its emergence and the division of evils as well as the dependence on natural evils on moral evils. Considering the idea of FazelQooshchi that there is no proof regarding the negativity of evil and only a number of inductive evidences have been provided instead, the author has sought to demonstrate the negative nature of evils via critically discussing the major ideas and analyses of evilnot as an existential negation versus the existential positivity a la MullaSadrarather as an example of philosophical secondary intelligbilia. This is to say that although evil does not have an objective extension it does certainly have a source of abstraction in the outside world. Moreover, the current essay offers a multidimensional analysis of the problem of evil based on philosophy, theology and religion in order not to submerge in the methodological exclusivism. Thus the author attempts to depict a geometry of evils and offers an explication of the causes of their emergence as a non-existential and negative phenomenon and finally proves the divine stature of the Necessary Being based on the theory of punishment, atonement and the means of nearness.

Peter Singer is the prominent moral philosophers and many of his works have been published, especially in applied ethics and animal rights. He is highly regarded and reviewed. He struggled sterling defense of animal rights as far as the comparison animals to humans not only on the one hand, kill animals and eat their flesh is not moral but, on the other hand, he treats killing fetuses and even babies as moral. His ethical thinking in this context is based on the concept of person. He believes that a person has moral status, and has certain features. As a result, in his view since fetus and neonate do not have these features are not considered person and do not have the right to life. Given the importance of abortion, influence and wonderful requirement of his view, in this article, we will review and critic his arguments about the permissibility of abortion and infanticide.