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سال چهارم شماره 1 (پیاپی 64، بهار و تابستان 1390)

According to Theodor Adorno, philosophy should abandon great questions, but such an abandoning and turning against systematization does not lead to the end of philosophy. There are new philosophers who introduce new modes of thinking. In What Is Philosophy?, which is Gilles Deleuze and Felix Guattari's last book, philosophy is defined as creation of concepts in the plane of immanence. They present a new mode of thinking by means of this different perspective. How can new functions of philosophy be possible through Deleuze and Guattari's "philosophy as creation of concepts"? This is what this paper shows concisely. Comparing Deleuze and Guattari's "creation of concepts" with Jacques Derrida's "dissemination" as well as referring to the creative nature of philosophy for Alain Badiou, we can evaluate the significance of philosophy in French contemporary thought and how it can play its part among rivals such as science or art. Influenced by Nietzsche, themes such as "creativity", "becoming" and "action" of the philosophical activity are emphasized in this paradigm of thought.

In his viewpoint on the divine Prophets and miracles- as a means of justifying prophecy’s claim- and divine laws, Marsilio Ficino draws particularly upon two parts (sections) in Avicenna’s al-Shifa, Metaphysic and On the Soul (De anima). In this article, having put forth Ficino’s beliefs (ideas/conviction/understanding) on these matters, we substantiate Ficino’s references to Avicenna. Avicenna’s influence on Ficino is not limited to the above issues only. This Florentine Platonist is also indebted to Avicenna in other subjects such as the process of transforming of divine laws of Prophet, the necessity of existence of the prophets and the content of prophet laws.

This essay considers the antinomies in Kant's Critical philosophy. The original root of these antinomies is that Kant, on one hand believes only in sense intuition and in the other, he propounds in his philosophy subject under the plea of “transcendental” which, a sort returns to the intellectual intuition that he rejects.

The explanation of the disagreement in the theory of connective and independent Existence in Transcendent theosophy, is one of the subjects providing philosophic challenges for commentators and expounders of Sadra's philosophy and leading to a confrontation of opinions. Although these disagreements indicate the philosophic wisdom of many of Sadra's commentators and prove their philosophic positions, but it also paves the way for discovering their attitudes towards the main elements of transcendent wisdom.Sabzawari's "the philosopher" is one of the Sadra's philosophical commentators who clears up many ambiguities in this philosophy by his writings about Asfar and describing the bases of this philosophy in his books. However in this regard he takes a different point of view from Sadra.This article examines Sabzawari's attempts to express his disagreement with Sadra in this regard. The philosophic analysis and examiniation of his positions makes objection to some of the opposite views unavoidable.

This paper is a epistemological analysis of the first article of Hegel's “Introduction” to the “Phenomenology of spirit”.. The crisis of modern philosophy in the field of episteme is skepticism and The break or gap between the Absolute and the Cognition. Hegel explained this crisis through the metaphors of Cognition as instrument and medium. This conception of Cognition lead to an absolutized the method. Hegel's "Introductoion" to the Phenomenology opposes the modern conception of methodology. Consequently, according to inner logic of phenomenology, Hegel attempts to reconcile the Absolute with Cognition, or rather reconcile phenomenon and non-phenomenon.

Khalil Havi who plays the symphony of Arab suffering and narrates the story of their permanent degeneration and exile, was born in 1919 in Shewir in Lebanon. In this article the authors analyze the appearance of existentialism in some of his poems which reflect beautifully the pain of an existentialist who is unable to solve the puzzle of existence in this muddy soil called earth where nothing is heard except the loud melody of death and his humming images try to lull him into an eternal sleep.This research considers the main axes of existential thoughts what does Havi refe as follows: thinking about death and death phobia in Khalil Havi’s mind, the relation between death and sin, the relation between distress and worry, some and sinful acts, considering time as the main axis of the existence in the world and finally the agitation and insecurity sense in the formative world.

Muslim philosophers, theologians, logicians and experts in Usul have defined knowledge as “stable, ascertained true belief”. Counting conjectures as semi- knowledge and semi -ignorance, they believe that ascertained knowledge is confined to the domain of necessary facts, while conjectural knowledge relates to the domain of contingent facts. Based on the definitions and axioms they adhered to, we can infer that they suggest that the appropriate source of belief as the criterion of knowledge. Thus we may qualify the received definition of knowledge by illuminating two parts of it i.e. “stable” and “ascertained” beccaus they are redundant. The reason why they have included these two parts is first, failure to distinguish the definition of knowledge from its criteria and second, separate the cognitive characteristics of belief from non-cognitive ones. Their approach can be described as externalistic and foundationalistic.