مجله تاملات فلسفی
پیاپی 3 (پاییز 1388)

This article seeks to answer the question that can we to propose a model to description of metaphysical systems? Then,tries to propose a model to description of metaphysics.This model have eight parts:basic subject, basically concepts,definitions of basically concepts, principles,universal point of view on beings,universal point of view on God and world and human,the solidarity between basic subject and other philosophical subjects,reasonings.Then,tries to put and place two systems of metaphysics into the model that is to put systems of Plato and Aristotle.

The question of the meaning of life, is one of the most important discusses for human beings. Recently, inquiry for finding the meaning of life, is felt more than any times; and because of it, many thinkers are studying in this field. Undoubtedly, Viktor Frankl have had strongly influence in development of this item. In his school – called logo therapy – he has tried to teach person to understand the meaning of life; and suggest that emerge of existential vacuum, and describe and comprehend the clear originals of life. And don’t believe that life is anarchy and meaningless. So, here must have been a purpose or meaning for life. This purpose or meaning, is such that signify the most miserable instants. Death, suffering and natural calamites and so on, are tolerable with meaning in life. Frankl has spoken all of these items and has described the meaningful relation with them. He reminds that meaning in life is discovered rather than created. Also, believe in God is the most basic of item that mean life, and Frankl has noticed to the rule of believe in God in life. Frankl himself, know the meaning of his life in making life meaningful of person's life.In this essay, has been tried to investigate views and thinks of Frankl in the meaning of life, logo therapy and the relation between meaningfulness and suffering, love, death, etc.

Farabi is one of the most prominent representatives of political philosophy and the most distinguished political figure of Islamic era. Political philosophy researchers consider the civil policy in his thought a part of the general philosophical system. Farabi propounds the civil policy in the realm of the philosophy of existence, and based on his understanding of the creature's hierarchy and the quality of their relation to the first cause, he tries to draw a conclusion about the civil existence of human beings and the existential rank of the city. Farabi intermingles politics and theology into a single philosophical system, and generalizes their both results according to the unity and the method of conclusion. Farabi has borrowed his philosophical materials from Plato and Aristotle and has compiled them into a deductive method and theorem according to Aristotelian and Neo-platonic philosophies. Hence, Farabi's philosophical thought has been mostly known as having two specific Platonic and Aristotelian bases.

The transformation process of ego conception in Husserl thought is in effect of his thought changes. In order to understand the situation of Husserl’s transcendental ego in western epistemological proceeding with comparative opinion, the statement of ego is analyzed according to triple thought periods of Husserl in three sections. In the first stage, Husserl opposite to Kantian idea «transcendental apperception» and agree with Hume views on «I». Hume rejected the present of I in the perception process. After that, in second stage, Husserl take into consider Kantian opinion and following from it. He held to a substance for our habits, thought and functions which attend to things for grasping them, this substance is that same Kantian” I think” that is permanent accompanied by understandings. At least, in the third stage, Husserl passes Kantian thought and form absolute transcendental ego by influence of Hegelian approach. The Ego is delivered himself from solipsism by entrance to culture and history which dominate on subjectivism thoughts.

American philosopher Hilary Putnam (1926-) has been a major contributor to the philosophy of mind, language, and knowledge in recent j decades. An earlier proponent of a "functionalist': '1 approach to mind and reference, Putnam later argued for an "internal" or "pragmatic realism;' in- fluenced by Peirce and James, for which the de- pendence of reference on humanly constructed theory does not undermine a realist account of truth. As he explains in the following 1985 lec- ture, for Putnam there can be no truth about the world that holds independent of a conceptual scheme; but given any such scheme, reference is fixed and not merely "conventional:' As such, his opposition to Richard Rorty's postmodern- ism is instructive. Both reject foundationalism on the basis of pragmatism. For Putnam, how- ever, having abandoned the hope for a "God's eye view" of reality, pragmatism leaves us with a chastened, but still realist and philosophical, account od truth.

In this article, I first review Kant's Perpetual Peace to see how he considers political agencies to reach the goal of perpetual peace. Perpetual Peace suggests two kinds of actions needed for bringing peace: actions which should be taken immediately, and actions needed for establishing and perpetuating peace. Kant discusses that the only kind of states which can help to establish perpetual peace are republics. His discussions and arguments have several features. Among them his controversial argument about revolutions can be considerable in this paper. Revisiting his argument about denial of the right to revolt, and the role he sees for The Nature for accomplishing the Peace and progress is critical in this review. Regarding these two main themes, we can see that how Kant's effort to reconstruct politics on the basis of categorical imperatives, not only does not suffice the consistency of his theory, but also, and it is more important, reveals an internal deficit in his formation of ethical law, itself.

Just as emphasizing on diversity without consideration of commonality results in fragmentation and chaos, so too neglecting of constructive aspects of diversity paves the way for dictatorship and totalitarianism. I intend to show how it is possible to deal with divisive difference (contrary to decisive difference) in Islamic practical theology. I think one of practical potentials in Islamic theology to deal with conflict-ridden diversity and to create social solidarity is the remembrance of self-sacrifice for the sake of inclusive human dignity. Remembrance of self-sacrifice such as this, constitutes the theological basis of solidarity, resistance and righteousness. Such memory of suffering, has a powerful potential not only to create solidarity within religious communities, but also to forge connections among different religions.