JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2006 | Volume:- | Issue:46|Papers Count:9

Ethical beauty and indecency, which belong to the optional activities of human beings are the sources of issuance of ethical commands and prohibitions have been a matter of discussion from a long time ago, and philosophers of ethics have made discussions specially on the quality and source of them and have expressed some views in this regard. Allame Sayyed Mohammad Hossein Tabatabai, a great contemporary philosopher, has also expressed his view which is new in some respects. His theory involves, in the present writer's point of view, two main parts. The first part deals with the quality of existence of ethical beauty and indecency which are mental assumptions. The second part deals with the source of ethical beauty and indecency which depends on the assumption of necessity and exigency, with its three branches: necessity of doing, necessity of necessity, itself, to be the basis of the assumptions of beauty and indecency is the main aim of the present article which will be discussed in light of Allamah's views.

The aim of this article is to explain the concept of logical space in Wittgenstein and continue with a discussion on language of theology. Wittgenstein's later thinking has had the greatest impact on the language of theology in the 20th century. The paper also investigates the effect of Wittgenstein’s later mode of thinking upon restudying the history of Christian theology in particular.

'Mushakkik' (ambiguous) is one of the earliest subjects in logic. It is necessary to investigate its background and historical evolution in order to realize its position and its conceptual understanding in logic. As is shown in the present study, although the origin of this subject may be found as a commentary of the mediatory expressions in Aristotle's works, no clear picture could be obtained. In other words, it is not distinguished as an independent problem. 'Mushakkik' finds its final formation accomplished in the works of Islamic logicians. Farabi provided the first logical explanation as the 'Mushakkik' expressions. He defined it based on components of "priority and posteriori". This definition was seized as the norm for the 'Mushakkik' expressions by Ibn-Sina and other logicians in the history of logic. Appearance of the 'Mushakkik' term enabled the logicians and philosophers to explain the secondary intelligible such as existent, substance, contingence, unity, potentiality, actuality, definition and so forth. It also expanded attitudes toward issues such as 'good' (in ethics) and faith (in theology).

After the emergence of a new ideological and cultural formulization in western societies, which is mostly referred to as postmodernism, some try to compare Islam or the ideas of Muslim thinkers to doctrines of postmodernism. The article is a critique and analysis of postmodern reading of Dr. Ali Shariati’s thoughts.

One of the most significant philosophical theories that were a big concern of the late Mulla Sadra and left great influence on other philosophical propositions is the theory of motion in the category of substance. The present article first deals with the historical background of the theory reflecting initiatives of Mulla Sadra concerning the same His initiatives are as follows: 1- presenting arguments for this theory; 2- refuting arguments against it; and 3- deriving certain philosophical conclusions from the theory. These form the three principal parts of the article. The first part surveys eleven arguments for this theory measuring their strength. The second part evaluates the scope of Mulla Sadra and his disciples' success in their counterarguments against the three arguments of their opponents. The third part scrutinizes eight philosophical conclusions derived from the above-mentioned theory.

The influence of deeds on the frame (i.e., body) and the secret of the five obligations necessarily lead us to believe in interaction with the outer world. With respect to the capability of man to become angelic or demonic and the rights including those with which he is born, man should behave such to have his divine viceregency saved at the Judgment Day. In this way, man would attain morality virtue from which his humanity will benefit to the extent which he harbors the same. Hence, our deeds and response to obligations manifest themselves both in purgatory and on the Judgment Day.The secret of prayer and performance of obligations would be the emergence of the perfect man. The more perfect the frame becomes, the more perfect the instances of love and affection grow with the possibility of attaining unity with the Beloved and Desired. Consequently, everyone’s desire at any stage will be consistent with this concept. Similarly, their happiness and unhappiness shall depend on the manifestation of these virtues and states.

In agreement with Perpetuities, Ave-Sina considers imagination as a corporeal faculty and thus he emphasizes the transience of imagination and imaginary figures, though there is evidence of his tendency towards metaphysicality of imagination in some of his works. However, despite his adherence to Ave-Sina in the idea that imagination is corporeal, Sohrewardi believes that imaginary figures are abstract, eternal and existent in the greater world of Ideas (Methal-E-Akbar) or detached imagination (Khiyal- E-Monfasel). Contrary to early philosophers, he perceives imagination as a metaphysical faculty which is eternal based on the eternity of the soul following its separation from the body. This article studies the motives and corollaries of each theory.

By introducing and examining van Fraassen’s constructive empiricism, on the one hand, and undermining his criticisms against realistic arguments, i.e. Inference to the Best Explanation and Conjunction Argument, on the other hand, this essay purports to show that constructive empiricism is not an adequate alternative for realism.

Descartes is the founder of new philosophy and one of the originators of the modernity world. In Descart’s thought, there is an essential gap between the world and human being and the subject characterises the fact of objects on the basis of human thought and his clear and distinct ideas. In this way, what today is called subjectivism overrides human thought. Heidegger, the grate thinker of 20th century, considers Descartes' thinking as the beginning of dominance of tecnic thought, distance from spiritual thinking, evolution in truth, self – assuredness and humanism. Descartes in Heidegger’s view puts emphasis on human thought and considers man as an axis of truth. In this article, we will consider some aspects of Heidegger’s interpretation of Descartes.