نشریه پژوهش های فلسفی
پیاپی 8 (بهار و تابستان 1390)

This article investigates connections between critical thinking and moral virtues. Critical thinking, demonstrating the sound principles of arguments, can bring order and clarity to our mind and intensify our critical power. Furtheremore, it can be efficient in creating honesty and improving our relations with each other. In this manner, being logical is related to many virtues such as fairness, honesty and truthfulness, while fallacious reasoning- if intentional – arises from dishonesty and – if unintentional – shows the immaturity of mind. Then, our issue is connected with the morality; we do not like to be blind through the dusts of fallacies, hence we should not do that to others. This article explains that on the one hand, a critical thinker is a virtuous man and on the other hand, moral virtues guide us to critical thinking.

In addition to his famous theoretical works on cognitive powers, moral principles and the power of judgment, Kant has studied man from a historical and pragmatic point of view. Kant's anthropology, wich he calls pragmatic, consists of special doctrines and recommendations that I attempt to describe and assessment some of them in this aricle to We will know in this inquiry that Kant have believed the man is difficult subject for studying and have insisted on discourse to fortify his cosmopolition approach in anthropology. Is man good in nature or evil? Who must teach the man? These are a number of matters that Kant's view on them have explained and assessmented in the essay. Finally I present a few critical remarks on Kant's anthropological principles and views.

Avicenna believes thatthetrue happiness andadversity come into being in the other world, but the knowledge and worship in this world are remedy of that happiness, and ignorance and rebellion are its poison. In other word, absolute happiness is available through perfection and purification. The perfection through knowledge and purification through action and also worship are obtained.Worship is a way toward knowing of transcendental God because it is the worship that transforms rational soul into pure intellect and until it is not to be pseudo- angel; it will not be way of knowing of transcendental God. Knowledge of God and pure intellects fascinate man to connect to the pure intellects and become resembleof them. Surely, true desire causes to weep and constant recite as well as true worship in man. In fact, knowledge and worship have double relation each other: true worship leads to true knowledge and knowledge itself is a sublime worship which it presents that God is infinity being. This way can continue to ad infinum. And thus man can obtain true worship.

There are various methods that can be used to understand the fundamental concepts of each of the branches of human knowledge, one of which is philosophy. Philosophy inquires into the nature of things in such a way that can act as a prelude to the practical application of a particular subject. 'Place' is one of the fundamental concept in architecture and urban design. In this article placelessness of human being in today world, was investigated as today crisis. In the contemporary world, technology has deprived humanity from having the world and made him alienated and rootless. The alienation of humanity has made him lost, and the meaning of building has been forgotten. 'Martin Heidegger' found the solution to this problem in the phenomenology of being. Studying place as a phenomenon is an aid toward understanding its substance and essence. In this article at first the hermeneutical phenomenology are explained. Second we studied Daseinplaceness and aspect of it. Finally this question is tried to answer: how placeness of Dasein is translated to architecture and building?These subjects are so useful for architect and urbanist who try to clarify the concept of place as a phenomenon.

By predicating the adjective “pragmatic” to his anthropology, Kant declares his critical position to traditional anthropology, natural geography, empirical psychology and physiological anthropology. So, he defines man not as a substance, an essence or a thing on the earth, but as a being who acts according to three levels of “man’s praxis” (the level of technicality, prudence and morality). The aim of this paper is to investigate about origin, meaning and content of Kant’s anthropology, in order to answer the question “is there any relationship between Kant’s anthropology and his critical philosophy?” It seems that Kant’s anthropological project, without depending on a teleological principle, cannot succeed. After evaluating this assertion, we find that the required teleological principle is reflective judgment by means of which Kant correlates his anthropology and critical philosophy.

The whyness of commandments and the philosophy of legislation in Islam is a significant issue which has always been debated by the scholars of the sects (al-sonnis and al-shias). All Islamic sects have accepted the reliance of commandments (alahkam) on expediencies and depravities. Contemplating on Quranic verses, traditions (al-sonnah) and actions of jurisprudents from the past until now, we can conclude that there is a close relationship between intentions of canonical law and the terms 'expediency' and 'depravity'. Through investigating the theory of intentions and its relationship with expediencies and depravities, the present paper attempts to deal with one of the significant issues which can play a vital role in removing the doubts and resolving the problems, particularly in cases of silence of law, and also can emphasize and confirm the comprehensiveness of canonical law. Nowadays, one of the big challenges is to find a strategy for the correspondence of jurisprudence with the surrounding world's considerable developments. A significant strategy for such a correspondence seems to be comprehensive legal theorization (ijtehad-e-jameh), taking account of the objectives of the religion and intentions of canonical law.

The aim of present paper is to introduce the concept of ‘expressive perception’ in Ernst Cassirer’s philosophical mythology. Having Cited Dorothy Emmet’s methodological objection, the author, by recalling Kantian aspect of Cassirer’s thought and referring to the concept of ‘expressive perception’, would make an attempt to reply on his part: according to Cassirer, this level of perceptive experience is the origin of the mythical form of thinking as a whole and, at the same time, is the original and irreducible altogether. Thus, taking ‘mythical thought’ as an independent form of thinking, beside the ‘critical-empirical’ form of thinking (as another independent form), is, for one thing, completely cogent; for another, due to its dependency upon expressive form of perception, mythical thought would never be quite omitted, rather, keep living latently beneath the skin of mental life. In addition, author explains how much Cassirer owes, regarding to the concept of ‘expressive form of perception’, to Max Scheler. Avoiding to elaborate on Scheler’s detailed argument, Cassirer relies strongly on the consequences Scheler draws from his considerations in his work ‘Wesen und Formen der Sympathie’. Restating Scheler’s argument briefly should help in understanding Cassirer’s idea.