فصلنامه ذهن
سال پانزدهم شماره 2 (پیاپی 58، تابستان 1393)

After the Gettier’s problems on formal definition of knowledge, it was done very efforts to change this definition and add some reservations to present an inclusive and exclusive definition, that externalist approaches and justifying knowledge on elements out of the consciousness of the epistemic agent are some examples in this way. Recently, virtue approaches to knowledge with re-definition of knowledge and composition of epistemic Internalism and externalism, interfere a new condition in the definition of knowledge: the effect of activity of Intellectual virtues in justification and truth of beliefs. Thus, epistemic agent must employ these virtues in his belief-processes, so that these truthconducive virtues help him in this way. Virtue epistemology has two versions: virtue reliabilism and virtue responsibilism, everyone has a special view of Intellectual virtues and recommends a special mechanism for acquisition of knowledge. In this article, with emphasize on Zagzebski’s version, it would analyzed the process of effect of these virtues on acquisition of knowledge and quantity of its success in scape of Gettier’s problems.

Foundationalism claims that there are noninferentially justified beliefs. "Chisholm" introduced "direct apprehension" as foundations. His principle is that "If there is a certain sensible characteristic F such that he perceives something to be F, then it is evident to S that be is perceiving to have that characteristic F, and also evident that there is F". but "sellars" claims that there are a "dilemma": (1) the mental act of direct apprehension or direct acquaintance is construed as noncognitive and nonconceptual in character, (2) if it is conceptual, it cannot justify. In this article I survey two responses: (1) Bonjour's response is that direct apprehension is conceptual and it can justify; (2) Fumerton's response is that the belief must be based on the relevant acts of aquaitance.

Ignore of very epistemological basis in modern philosophy caused skepticism and Uncertainty in problem of other minds and the external world. These epistemological basis are Undeniable and Indemonstrable and they are in every proposition. In these epistemological basis, power of thought and other minds are more important and each other had some necessities that are in contrary to innatism and empiricism. Allameh Muhammad Husayn Tabatabai Answered the modern philosophy by Basing Epistemology on presential knowledge of self and our Knowledge to our ideas. But we can solve Problem of modern Epistemology and Show the justification of Realism by Analysis of epistemological basis in acquired knowledge.

The purpose of the present article that is written, to explain the philosophical foundations of beauty and also responses to one of the most important issues, it proofs the meaning of beauty in the contemporary Islamic Philosophy. Thoughts of Allameh Tabatabaei are the most important legacy of Islamic Philosophy at this time, therefore it can be a good context for exploring philosophical and also that itself has intrinsic value. This paper explores beauty in the philosophical statements of Allameh that discussed in the Quranic topics, with the descriptive and analytical method, then with of enlisting his philosophical foundations, explained the place of beauty conception in among the various categories conception. The main results of this paper are: the definition of beauty and offer three criteria in issuance the aesthetic judgment, objectivity and subjectivity of the aesthetic judgment, and in the end, credibility of the beauty conception as a philosophical conception or intelligible form.

“Burhan” is an Arabic word means “argumentation and reasoning” in the Quran, and in formal logic it is an equivalent for the Greek word “πόδειξις” (apodeixis/ demonstration) and it is a kind of syllogism. Certain propositions are in tow kinds: selfevident propositions and non-self-evident or theoretical propositions which lead to a self-evident proposition in the process of a true deductive argumentation. According to the Islamic logicians and philosophers, demonstration -in the stage rational knowledge- has the most epistemic validity. The word “Burhan” occurred in the Quran in eight verses with two different usages: The first is the common perception of reasoning and argumentation as a subjective or mental thing which can be expressed verbally or written, and “Burhan” in this sense, is more general than the logical demonstration. And the second is a real or external thing and object unlike the common perception of argumentation. It seems that it is possible to explain the semantic analysis of the dual usages of the word “Burhan” in Quran with three 1. with the distinction between the “true meaning” and “figurative meaning” made by the logicians, 2. with the distinction between “original meaning” and “relative meaning” made by the semanticists. 3. with the distinction between “meaning” and “denotation” made by analytic philosophers. So, in this article, I will try to use the capacity of these three disciplines for explanation of dual usages of the Quranic “Burhan”.

the phenomenon of open texture is that there are terms that however tightly we think we define them, there always remains a set of possibilities under which there would be no right answer to the question of whether they apply. For example, when the species platypus was discovered it was undetermined whether the term “mammal” applies to platypuses or not. In these cases there is a semantic indetermination in the application of the term, which is called open texture. On the other hand, the standard version of causal theory of reference entails that there is no such open texture. Therefore, if the phenomenon is recognized and if the causal theory of reference is to remain intact, one must find a way to reconcile the causal theory of reference with the phenomenon of open texture. I this paper, I will firstly explicate the phenomenon. Then I will quickly review the standard version of causal theory of reference. Finally, I will propose a way to reconcile the causal theory of reference with the phenomenon of open texture. The proposed way is to make certain alterations to the baptism stage of the theory, namely to say that sometimes baptizers fail to fully fix the referent.

Pike regards the important phenomen of mystic's spiritual life as states of infused contemplation (states of mystical union). This indicates that the kind of experience which may be the subject of phenomenology of mysticism, for him, is only union experiences. He thus focus completely on the states of mystical union and abandons other mystical phenomens. This states, in his view, consist in three varieties: (1)the Prayer of Quiet, (2)the Prayer of Union, (3)rapture or ecstasy. For Pike, a paradigm union experience, unfolds through a dualistic stage and nearness of subject-object into a state in which the distinction between subject and object is lost. we may count experience as theistic, only until dualistic stage of paradigm experience is continued. But at his particular proposal, final stage of paradigm union experience can or should take as theistic. Though what that he say, is connected with theological end, but also leads on an epistemological result. Hence mystical knowledge of undifferentiated unity in mystical paradigm experience, phenomenologically and epistemologically, has a dualistic or differentiated type. This theory includes preferences and false consequences that we concern with it in the end.