This paper examines the work of Immanuel Kant in the light of a new theory on the nature of truth, knowledge and falsehood (the Inversion Theory of Truth). Kant’s idea that knowledge could be absolutely certain, and that its truth must correspond with reality, is discredited by a dissection of the Correspondence Theory of Truth. This examination of the nature of truth, as well as knowledge and falsehood, is conducted with reference to Sir Karl Popper’s writings on regulative ideas, the criterion of demarcation and the principle of falsifiability. It is argued that if truth is to be regarded as certain, it should be used to describe objects and events in the objective (noumenal) state, and that subjective knowledge must contain (and is improved by) falsehood. Perceptions and knowledge are obtained by the biological and evolutionary process of Active Subjectivism. Ideas we have knowledge of can be metaphysical or scientific, according to Popper’s Criterion of Demarcation. Kant’s “Copernican revolution” claim that our intellect imposes absolutely true laws on nature could not allow for the possibility that ideas might be constructed from fallible perceptions, and hence that all knowledge is uncertain. Instead, he developed a Critique of Practical Reason in which religion, though not provable through logical reasoning, could be proved by our innate moral sense, giving us a Categorical Imperative that could lead to perverse results. By rejecting the absolute certainty of a priori knowledge, and admitting a degree of essential falsehood, we arrive at a more reasonable grounding for moral behavior.

Presential knowledge is a particular theory concerning knowledge which has been well-developed in Islamic philosophy and, specifically, in Sadrian philosophy, and its epistemological effects have become clearly manifested there. However, without resorting to the principiality of existence, one cannot defend presential knowledge. Based on Sadrian philosophy, knowledge is the same as existence, it is not an accident of it or added to it. Accordingly, the various levels of existence demand various levels of knowledge and awareness. Here, in addition to his own existence, man has presential knowledge of his soulish faculties and knowledge, and since presential knowledge is at the threshold of human knowledge and the point after which conceptualization and acquired knowledge begin, one can reveal the main defects of idealism, solipsism, skepticism, and finally Subjectivism in the light of this theory and go beyond them.In this paper, it has been tried to briefly introduce the theory of presential knowledge and demonstrate its potential for going beyond various kinds of Subjectivism.

This article investigates the problem of simultaneous attitude and vibration control of a flexible spacecraft to perform high precision attitude maneuvers and reduce vibrations caused by the flexible panel excitations in the presence of external disturbances, system uncertainties, and actuator faults. Adaptive integral sliding mode control is used in conjunction with an attitude actuator fault iterative learning observer (based on sliding mode) to develop an Active fault tolerant algorithm considering rigid-flexible body dynamic interactions. The discontinuous structure of fault-tolerant control led to discontinuous commands in the control signal, resulting in chattering. This issue was resolved by introducing an adaptive rule for the sliding surface. Furthermore, the utilization of the sign function in the iterative learning observer for estimating actuator faults has not only enhanced its robustness to external disturbances through a straightforward design, but has also led to a decrease in computing workload. The strain rate feedback control algorithm has been employed with the use of piezoelectric sensor/actuator patches to minimize residual vibrations caused by rigid-flexible body dynamic interactions and the effect of attitude actuator faults. Lyapunov's law ensures finite-time overall system stability even with fully coupled rigid-flexible nonlinear dynamics. Numerical simulations demonstrate the performance and advantages of the proposed system compared to other conventional approaches.

Cultural relativism and ethical Subjectivism are two theories that are against ethical objectivism. In this essay, lames Rachels shows that cultural relativism is based on invalid argument; that the consequences of taking it seriously are irrational; that it exaggerates moral disagreement. Yet he holds that we can learn lessons from it. Next, he presents and criticizes two versions of ethical Subjectivism; the first version (simple personalism) is rejected by him, because it denies the facts of humen fallibility and moral disagreement. The second version (emotivism) is regarded incomplete, because it can not explain the role of reason and argumentation in ethics. He shows that argumentation and reasoning in ethics is possible and favourable, and because of this, ethics is objective, not subject to personal taste or cultural assumptions of cultural assumption of one special society.

Subjectivism or Objectivism of insanity, as one of the eliminators of criminal responsibility, are challenges under attention regarding the psychotherapy findings about the criminal responsibility of the lunatics. The difference between the two is that if insanity has Subjectivism to eliminate criminal responsibility, its authentication by judicial authority leads to eliminate the criminal responsibility from the person. But if Objectivism accepted for insanity, it is eliminator of criminal responsibility only when the person's insanity causes disruption in cognition. Consideration of each perspective according to Iran's lawmaker view has especial consequences in criminal responsibility of the lunatics which is discussed in this paper. Therefore, this study aims at determining subjectivity or Objectivity of insanity in Iran's criminal law and the main question of this study is designed as follow: according to Iran's criminal law, insanity for disclaiming from crime committed, contains subjectivity or Objectivity? In this study using analytic-descriptive method and Iran's judicial procedure, such a conclusion is reached that although the main perspective of lawmaker shows insanity results in criminal disclaiming when it terminates will or distinguishing power (Objectivity of insanity). However, writing way of article 149 of the Islamic punishment law (1392) results in Inferring subjectivity of insanity for criminal disclaiming.

This article begins with a brief description of Descartes' cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who is doing the thinking. According to Descartes, man is like a machine, and excels other beings. This privileged feature, i. e. self, whose substance is thinking, has been studied from different aspects within the entire thinking of the modern age. Moreover, it is this famous Cartesian principle-I think, therefore I exist– that focuses "Subjectivism" in its philosophical system; therefore, "Subjectivism" is one of the basic and important issues of Western philosophy that in its evolutionary phases has been epistemologically studied by Descartes as well as Kant and Hegel in the modern age. Finally, "solipsism" as the extreme point of "Subjectivism" is dealt with in this article. Of course, Descartes avoids his Subjectivism finding a solipsist interpretation in an ideal sense.

In this article, we have tried to show that Subjectivism has emerged out of the ethics; it is intended to redeem the human from the fate of Gods and take him to autonomy. By Socrates, Subjectivism as a war against the Gods starts with eliminating Dionysius and the dominance of Apollo. Plato develops Subjectivism by resourcing to the Socratic equation of virtue and knowledge, and by declaring that knowledge just is of existent; but, inevitably, he admits a god who is single and transcendental. Subjectivism culminates in Neo-Platonist by transcending the being by God; but because of its alienation from the body, they have nothing to say but admitting embodying God, to acquire knowledge from the body. Descartes displaced subject with God; the rational element of body redeem as an extension. But the Cartesian subject is suspending between self-enslavement and the necessity of nature; Kant subjects the nature to the laws of understanding and redeems the subject by constructing him out of its autonomous style. He proposes the teleological aspect of the world, to ensure the freedom of subject in mechanical nature. Even though Subjectivism culminates in Kant, but body, as the suppressed thing called noumenon to get lost from the outset: and Nietzsche’ s philosophy as the voice of this suppressed body, reduces the first and the second Critique to the third Critique and, thereby, denies the Subjectivism which denies body and adopts the body-based perspectivism.

This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, and basically, modernity has an inseparable link with the subject and consciousness. Nietzsche's criticism of the subjective concept of modern man and the revival of the elemental instinct in the drawing of the human face is considered a fundamental criticism of modernity. In this research, firstly, the relationship between instinct and consciousness is examined in the theoretical foundations, focusing on the thought of Rousseau and Schopenhauer, and then the relationship between instinct and moral values, as well as the desire for truth in Nietzsche's view, is investigated. Nietzsche believes that the reduction of man to consciousness (the knowing subject) requires ignoring other dimensions of human existence, such as physical, instinctive, emotional, and historical dimensions, and as a result, he considers the image of modern man as a subject to be an incomplete form of man, which, despite the cognitive and moral centrality in modern metaphysics, has ignored important aspects of human being and natural dimensions that can lead to his prosperity. This article finally deals with the place of body and instinct as natural dimensions of human existence and their priority over mind and subjective consciousness in Nietzsche's anthropology.

Reflection on Mulla Sadra's philosophy helps us to find out that man has unlimited capacities which take on meaning in the world through realization. Since man as a limited being is existentially dependent upon infinite being, he tries to realize his existence and make a meaning for it. Therefore, we can understand the relationship between man and the world and his motion toward the Most High God, which is final end of all his motions, by taking into consideration man's belonging existence and the role of the world in making a meaning for his existence. However, "Subjectivism" and confrontation between man and the world as one of its most important outcomes in western philosophy was developed as the result of Descartes's use of "self" as "subject" and "the world" as "object". The aim of present paper is to elaborate on the relationship between man and the world, given his mode of belonging existence in Sadrian philosophy contrasted with duality of man and the world which is an inevitable result of "Subjectivism". Finally, it concludes that man's attachment and belonging to God in substantial motion and consequently his essential poverty is the factor that makes Sadrian man superior to the man in Subjectivism and any kind of subjectivist thought.