KNOWLEDGE (JOURNAL OF HUMAN SCIENCES)
Year:2021 | Volume:13 | Issue:83/1|Papers Count:12

With the advent of the theory of special relativity, in which the concepts of absolute time and absolute space are discarded, and general relativity, which is accompanied by an empirical interpretation of geometry and attention to non-Euclidean geometry, some basic elements in Kant's firs t critique, including the concepts of time and absolute space and the certainty of Euclidean geometry was shaken, and this provoked different reactions. For Cassirer, Eins tein's theory of relativity appears to be fruitful in three aspects. A) Eins tein's theory of relativity as a confirmation for his general epis temology; b) protecting Kant's epis temological principles agains t conflicts; c) applying the principle of relativity to the critique of knowledge and preparing the project of the philosophy of symbolic forms. In Kant's philosophy, Cassirer considers the "rule of unders tanding" to have a fundamental role in the creation of temporal-spatial relations. Therefore, he does not consider Euclidean geometry to be a necessary correlation of the a priori form of spatial perception in Kant's philosophy. Due to the necessary exis tence of invariant conceptual forms (such as time, place, number and function) in theories, Cassirer also considers comparisons between theories to be possible and that it can be concluded that with the advancement of science they become more comprehensive (in terms of explanatory scope) and more refined (in terms of the abandonment of subs tantive views). As a result, the transition from earlier to later scientific theories is not random and optional and is a function of objective necessity; however, physical theory is not the highes t form of cognition and, along with other symbolic forms, is part of human symbolism.

Framed in Laclau & Muffee’ s critical discourse analysis, the main purpose of this s tudy is to show how a BBC Persian TV Programme entitled "Pargar" presumes a consensus-based pluralism that leads to a phobia of difference. The main issue here is to address why Laclau & Muffee’ s antagonis t pluralism has been kept unaddressed in the “ Pargar” programme. A consensus-based pluralism focuses on “ cultural differences” , while an antagonis t pluralism focuses on differences. The s tudy’ s findings show that in “ Pargar” , Abrahamic religions are assumed to be inferior compared to oriental religions. Monotheism agains t polytheism turns into anti-values and Islam comes into conflict with global citizenship. Therefore, according to Laclau and Mouffe, the real pluralism mus t not be cons trued as a meta-narrative. Islamophobia as a replacement of communis tphobia is the direct outcome of “ Pargar’ s” reading of pluralism. Laclau and Muffee believe that consensus-based pluralism cannot address the complexities in the contemporary world. Ins tead of formal assimilation, differences should be valued. The majority of “ Pargar” experts have a biased reading on the concept of pluralism. Indeed, they are observing their own presuppositions, namely, respecting multivoices, various contextual religions and cultures. Wes tern liberal hegemony is sophis ticatedly valued in all of these T. V. programmes. The researcher goes beyond the dichotomy of liberalism-communism, providing a new solution which can be read as antagonis t pluralism.

Plato examines language mainly as a subordinate matter related to the more important problem of knowledge. For him true knowledge is the knowledge of ideas but this is attained only through the particulars. The relation between ideas and particulars, as well as finding a mediating term between them is one of the mos t complex problems of his philosophy. It seems that sometimes he thinks of language as a mediate between ideas and particulars, since the words resemble both the ideas and particulars and so, beginning from the particulars, one can reach knowledge of the ideas through the words. Thus the names’ bipolar relation to both ideas and particulars makes it possible to acquire true knowledge. The difference between ideas and particulars, however, is so great that some problems emerge gradually in explaining their relation, so far as Plato suspects applying names either to the ideas or to the particulars. On the one hand, he considers names as appropriate to ideas and, regarding the permanent motion and subs tantial deficiency of the particulars, the names are applied to them solely as homonymous. On the other hand, according to Plato, ideas s tand beyond language and their ultimate knowledge requires leaving language, then language from many aspects resembles particulars and therefore its applying to the ideas is not appropriate.

In this paper, the place of mys tical experiences in S tanislav Grof's transpersonal psycIn this paper, the place of mystical experiences in Stanislav Grof's transpersonal psychology is examined and analyzed from the perspective of philosophy of mind. Contrary to popular belief in academic psychology, Graf sees mystical experiences as the basis for access to deeper levels of psyche and consciousness. He uses the holographic model in Bohemian physics to explain the emergence of consciousness at all levels of the universe, and argues that modern physics, in contrast to Newtonian-Cartesian worldviews, can defend the realism of mystical experience and access to the latent order of the universe. Grof presents a holographic pattern of consciousness given the shortcomings of physicalist thinking. According to Grof, organic unity with the world is one of the characteristics of mystical experience. Grof also considers conditions such as illness and insomnia as the basis of mystical experience, which is in the form of an explanatory reduction that is not necessarily accepted by those with mystical experience. Grof explains mystics' descriptions of mystical experience simply by referring to their categories and cultural context. The need for such a view is to distinguish between pure experience and its interpretation, which can be critiqued by the intellectual test of transparency in the philosophy of mind.

On the basis of the normativity of belief thesis in epis temology, belief is a normaAbstract: Are our auditory perceptual experiences, in the language we are familiar with, in themselves related to meaning? Some philosophers answer affirmatively and argue that auditory perceptions include meaning or semantic structures. Two of most important criticisms of this view concern what this view can say about: First, homophones-words with the same sound but different meanings; Second, understanding the linguistic phrases that their meanings depend on the context they are expressed in. In this paper, we provide some answers to these two worries. To the first, we show that our phenomenological experiences differentiate homophones. To the second worry, our reply depends on the publicity of meaning and defending the top-down processing of linguistic understanding.

The "Imaginal world” as the interface between the "Intellectual world" and the "Sensible world" is outs tanding in the philosophy of llumination. Suhrawardi was the firs t Muslim philosopher who discussed this concept. It has many functions in his philosophy and rationalizes many wonders of the world, including the resurrection and miracles of prophets and saints. This s tudy is a descriptive analysis in which we firs t elaborate on the division of "worlds of light" based on the Philosophy of Illumination, and then s tudy the s tatus of the Imaginal World in it. Suhrawardi speaks of the Imaginal World as the fourth world in addition to the three worlds of Intellect, Soul and Body. This world is between the intellectual and sensible worlds and is a kind of universe in which events pertinent to the soul occur. Reaching this world is not possible with the physical body, but with the spiritual body. Therefore, seeing and unders tanding it is possible by the spiritual senses.

The etymology of the word Nabi is a controversial issue among scholars of the Islamic tradition in the field of the interpretation of the Qur'an. Some consider this word to come from naba’ meaning inform and some, nanu which means height and elevation. Ibn Arabi accepts both roots for Nabi. One of the conditions for the realization of greates t derivation (eshteqaq akbar) is the appropriateness of the meaning and Ibn Arabi has not provided an explanation in order to defend his point of view. However, according to the authors, based on Ibn Arabi's ontological principles, a semantic relationship can be found between the two roots of the word Nabi. Nabu refers to prophecy in its esoteric meaning, which is the truth of Muhammad as the firs t creature who has the mos t honorable and supreme dignity and exaltation in the created world. However, naba' has a return to the apparent aspect of prophecy, which is interpreted as legislative prophecy, the consis tency of which is the communication of news. In this sense, naba' (meaning news) is a subset of nabu (meaning exaltation) After the inner intuition of prophecy the Prophet returns to the people and from the Divine Name that he manifes ts, informs them. Thus, ontologically, the application of both meanings to the word Nabi is jus tifiable and correct.

On the basis of the normativity of belief thesis in epistemology, belief is a normative mental state. There are various versions of the thesis in the literature, which two of the most well-known versions will be considered in this paper. The first version concerns the so-called “ truth norm” holds that “ one ought to believe that p iff p is true” (Shah 2003, 2009). On the basis of the other one, known as “ knowledge norm” , “ one ought to believe that p iff one knows that p” (Williamson 2000, Brown 2010). A complete consideration of the theses is typically extraneous to the purpose of this short paper. Our focus in this paper concerns Shackel’ s criticisms, according to which, there are selfreferral sentences which render the norms into contradiction. In this paper we will consider and defuse the criticisms.

Mulla Sadra has referred to the Arts as "delicate indus tries” and he refers to the type of poetry composed by the wise artis t as "wise poetry" and mentions the wise artis t. These two are the basis for the generalization of wise poetry to wise art in this s tudy. Explaining the levels of wisdom, introducing the obs tacles to achieving it and explaining the salient features of wise art are some of the topics that this paper addresses. Due to the intertwining of the soul, the seeker of wise art puts all aspects of the sensory powers, imagination, emotion, theoretical and practical intellect to the service of attaining wisdom. With the cultivation of aes thetic tas te, the acquisition of artis tic skill, the knowledge of artis tic rules and purification of the soul the seeker becomes the translator of wisdom into great and timeless work. This article describes the relationship between wise arts and freedom, love, the sources of inspiration.

Criticizing theoretical attitudes, the early Heidegger insis ts on the living experience as the fundamental object of philosophy. The analysis of Chris tian facticity provides an exemplar for the characterization of the facticity which affects Heidegger's project in Being and Time. By emphasizing entering into the enactment of life as the basis of faith, the Chris tian life is in contras t to Greek theoretical metaphysics. Entering into such enactment requires the acceptance of the word of God which consis ts of trus ting in what God has said and waiting for Jesus's second coming. Here, there is a different knowledge and experience of temporality which has been los t under the overcoming of metaphysical conceptuality. Heidegger pursues his analysis of Chris tian facticity through an analysis of the letters of S t. Paul and the confessions of S t. Augus tine Confessions.

Erns t Cassirer's Philosophy of Symbolic Forms is one of the theories that offers a new possibility to rethink how human knowledge has evolved, especially in primitive human minds and mythical thought. The s tages of knowledge, according to this philosophy, s tart from mythical thinking, and pass through religion and mys ticism into art and science and reach Kant's transcendental perspective. But despite his emphasis on the importance of art in his works, Cassirer had no specific explanation of artis tic knowledge. For this reason, the present article seeks to examine the characteris tics of mythical thought, including its categories and perceptual forms and by focusing on Cassirer's disputed views on art, defines art as one of the symbolic forms. This paper is written in a descriptive-analytical method and with a library-attribute checklis t in the theoretical framework of philosophy of symbolic forms. By trying to explain or compare the data, it examines the possibility of the continuity of mythical categories and forms of perception in artis tic thought or the possibility of recons tructing them. Finally, based on the results, the work of art is introduced as a concrete emergence of mythical thought which, with the need to make such a transformation, extends the categories and perceptual forms of mythical thought in artis tic thought with necessary modifications.

Jü rgen Habermas, as the bes t-known defender of Enlightenment’ s ideals in contemporary times, thinks that any adequate defense of those ideals, particularly the ideal of emancipation from oppression and domination, depends on formulating a theory unbound by local contexts and capable of jus tifying a discourse ethics on universal foundations. In order to map out such a theory, he mainly appeals to metaphysically loaded notions such as “ truth” and “ universality” . On the other hand, he considers himself as a pos t-metaphysical thinker and counts his theory of communicative rationality as a consequence of the linguis tic turn. In this essay, I would argue that the way in which he appeals to notions of “ truth” and “ universality” is not consis tent with his pos t-metaphysical commitments and requirements of linguis tic turn.