فصلنامه حکمت معاصر
پیاپی 9 (پاییز 1392)

This paper studies the capability and capacity of critical realism in justifying Sadr’s Islamic Economics theory from methodological individualism point of view. For this purpose، first of all the possibility of this study is discussed، and Sadr’s Islamic Economics theory is reviewed in brief. Then، Sadr’s theories of wealth distribution before production، income distribution after production، and social justice، are criticized according to methodological approach of critical realism. This criticism is based mainly on concepts such as supervenience، downward causation، human intentionality، and structure and agency. At the end، it is concluded that critical realism has many in common with Sadr’s theory of Islamic Economics from methodological point of view، and can justify it to some high extent

The argument of correlation which Mulla Sadra present to prove the unification of the intellect and the intelligible، although accepted by some philosophers، but the other criticized it. Allameh Tabatabaii accepted the unification of the intellect and the intelligible but he refuted the argument of correlation by five reasons، and instead offered a new method to prove the theory. In this article، after stating all of his reasons، we have tried to reject them.

This paper examines the relation between environmental crisis of the contemporary world and its philosophical foundations، so that، by this، we hope that a way be opened toward discussing religious perspectives about the problem. The current global crisis، apart from its experimental and biological roots and what is involved in natural sciences، biology and technology، can be related to deeper origins and causes، and that would be the problem analysis from the standpoint of philosophical principles and approaches. This paper analyzes the issue from this perspective. The paper ultimately concludes that one of the ways to exit out of the crisis is fundamental change in the structure of contemporary sciences. Thus، after giving a short introduction of the problem، we will discuss the matter from the governance of humanist perspective in the new era and the relation of this philosophical basis with the role of science and technology in the west and will conclude that the changes in the field of ‘philosophy’، ‘science’ and ‘technology’ are not unrelated to each other and then at the end، we refer to some scientific and applied solutions. The ultimate goal of this research is to present solutions to seek a remedy for contemporary global environmental crisis through necessity reform in the field of sciences and the need for religious sciences development، so that it becomes possible to quit the crisis، which has been made by materialistic philosophical basics

Among contemporary Islamic philosophers Mr. Mesbah Yazdi is the only thinker that has a theory to define analytic propositions. This article which study and evaluate the theory، contains two sections. In the first section we will present ‘first definition’ of analytic propositions which we have gained from his written works، and we present some examples which he considers as analytic proposition. Then argue that، according to ‘first definition’ we cannot count them as analytic propositions. In the second section we will present ’second definition‘ for analytic propositions which we have gained from his oral works، as a solution for objections to the ‘first definition’ of analytic propositions. In spite of this reformation، we will argue that his theory is not acceptable because of two reasons; the first reason is that his theory is vague and does not limit these propositions. The second reason is that there are some propositions that there is an agreement that they are analytic propositions، whereas his theory does not count them as analytic propositions

Professor Toshihiko Izutsu، a Japanese Linguists، philosopher and Quranic scholar (1914-1993)، in addition to his famous Japanese translation of Quran، has two main quranic books named: God and Men in Quran and Ethico-Religious concepts of Quran. In the two books basic structures of Quranic teachings have been expressed and explained. He is counted as one of followers of Ethno-linguistic school or Bon School that is one of the famous semantic schools. According to this school، each language has its own worldview. Izutsu from the school framework، studied keywords of Quran with a semantic approach، wanted to discover the meaning connections of words in a vast semantic network، in order to achieve a coherent conceptual system of Quran. He has used two semantic methods; historical and synchronic analysis. In synchronic one، he uses seven methods which have been surveyed in this article. Our main criticisms of Izutsu in this article are in these headlines: Having no attention to sentence semantic; inter-textuality; contextuality of meaning; unfamiliarity with diverse semantic schools; having no attention to the differences of opinions after descending Quran period; Having no obvious standard in to identify the axial words; and taking a mere philosophical approach to study Islamic views and neglecting rhetorical sciences.

The problem of gradation is undoubtedly one of the fundamental issues in philosophy. We can perhaps consider this problem as a criterion to distinguish Sadrian philosophers from others. So that we can say that pre Sadrian philosophers have mostly rejected it but all Sadrians have more or less accepted the idea. Among pre Sadrians، there are some philosophers who have no explicit position on the issue، such as Mirfenderesky. The present article attempt to explain the peculiar position of the two philosophers on the problem of gradation through comparing their philosophies

The present paper narrates the general outlines of Henry Carbon and Seyyed Ahmad Fardid views of comparative study of Islamic mysticism and German philosophy، and also carries out a comparison between the two thinkers. There are similarities between them in many aspects، for example both start the comparative study with a criticism of historicism and engaging with phenomenology and both are trying to overcome the crisis of the western thought history. In spite of these harmonies، there are some important separations; while Carbon is concerned with meta-history، Fardid with his own special attitude toward history، highlights the historical aspects of the ideas and makes prominent studies constantly in the context of the history. Also while Carbon with a linguistic look follows the formation of a conceptual network in two side study، Fardid concentrates on Etiology with an inspiration by Heidegger.