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پیاپی 23 (بهار و تابستان 1402)

The main issue of this research is to investigate the causal explanation of the action and its purpose is to discover the deductive-nomological model and to criticize it in the philosophy of Sadr al-Mutalahin. According to him, an intentional action is the volitional act of a person, of which he has second-order awareness; therefore, the causal explanation of it requires the discovery of the basics of these two elements. The main cause of creating volitional action is the recognition of its benefits by the imaginative faculty. The reign of the imaginative faculty in the creation of volitional action is moderated by the intervention of practical reason as the source of awareness, so that intentional action is volitional action that passes through the channel of practical reason. the cause of the creation of an intentional action is either the acknowledgment of one of the two rational or imaginative faculty to perform that action without the presence of the opposite confirmation, or the confirmation of one of these two faculty to perform an action and the overcoming of the enthusiasm caused by the contrary confirmation of the other faculty. Therefore, "confirming the usefulness of an action" in the case of "absence of confirmation of the opposite" or "overcoming the enthusiasm caused by the confirmation of the opposite" makes the deductive-nomological model regarding the action, in transcendental wisdom. The normativism, lack of causal explanation when passions conflict, and determinism are the three problems of Sadr al-Mutalahin's theory.

Issue of the Femininity principle and its place in different religions has always been considered, but in recent decades due to feminist movements, this issue has also reached to traditional Jewish societies. In all religions, the female element has been considered in creation, but we try to take a descriptive-analytical approach, relying on the book of Zohar, to the Femininity principle in Jewish mysticism. This issue, in the doctrine of Kabbalah and in the book of Zohar, which is the most important mystical book of the Kabbalism more extensively expressed and the Femininity principle with “Bina” and “Malchut” (Shekhinah) Sefirot, particulary has been expressed. Bina and Shekhinah Sefirot are two feminine elements that, by their feminine function in the world, have caused the stream existence in the Universe, and the lower world has been created due to the names and attributes that heavenly Supernal Mother took from Einsof. In the world, union of feminine and masculine elements causes movement and harmony between the components of the Universe. Shekhinah, who is the presence of God and His feminine manifestation, is separated from Einsof due to Adam's sin and explusion to the material world. This issue is so important in Kabbalian mysticism and Kabbalian gnostic recommends the Jews to restore the unity of “Einsof” and “Shekhinah” by performing religions duties and practicing the Torah.

The quality of soul’s origination in body is one of the most important issues in philosophy of mind. The theory of soul’s spiritual origination along with body, has been assigned to Avicenna in the official statement. Therefore, which soul will manage this imperfect body? Scholars such as Fakhr Razi, Mulla Sadra, and neo-Sadraian commentators such as Hassanzadeh Amoli believe that, according to Avicenna, father's soul was in charge of body at that stage.This study, by looking at this theory again, by considering important role of Avicenna’s body knowledge and using the same expressions quoted by these sages, in the Book of Healing, wants to prove how the origin of the embryo’s soul arises in the sperm. Also, in the justification of the quality of growth in humans, according to the Avicenna, the gradual movement called the concept of evolution has been used, which can be explained only by evolution in substance in the stages of growth. Using these principles, this article tries to prove the hypothesis of origination and substantial evolution in the embryo's soul and body, so that with this reading of the soul’s origination, to solve the problems affecting the way the embryo is managed by.

In the mystical heritage, more attention is paid to the identity and cognitive and behavioral functions of the heart, and the dignity of the heart is presented as beyond the intellect and below the soul and in time below Fouad. It is placed again. But Ibn Arabi mentions the existential characteristic of the heart as cheating in forms and manifestations, and this research by emphasizing this characteristic seeks to draw the inner capacities of the heart for a phenomenological view and tries to use phenomenology according to Van Menen and Adding an existential attitude to it will answer this basic question; How can the inner capacity of the heart be used in Ibn Arabi's mysticism for existential phenomenological reflections? The achievements of this research are as follows: 1. The heart is the essence of a person's existence, and due to its application and fraud, it is receptive to various forms and manifestations, and what is meant by this fraud is intuitive existential fraud. To this credit, the heart has a good capacity to strengthen the phenomenological view with components such as astonishment, suspense, attention, and appearance, and helps to keep the file of reflection on the truth and its knowledge open; Second. The heart, with its face-to-face encounter with names and attributes, and in a sense, its pre-reflective confrontation, puts a powerful capacity for existential phenomenological reflections in front of the intellect, as one of the affairs of the heart.

In this study, the purpose is to explain John Dewey's views on the connection between theory and practice in the democratic society. According to him this aim can be achieved through education. Criticizing the dualities in the history of philosophy, Dewey considers the mission of philosophy not only in discovering the relations between the world and the mystery of the world, but its mission includes how to control and correct the world too. The task of philosophy is to study social conflicts through thinking and resolving these conflicts. He seeks to formulate philosophy in line with the principles of democratic life and to prepare citizens for a democratic society while reconciling opinion and practice. For Dewey as a pragmatist, the concept of democracy is not merely a political concept. For a pragmatist, redesigning the overall form of society in which different people live is a necessity of a democratic society. In this form, the pervasive interaction of community members with each other through social experiences and in some way which leads to social continuity is emphasized. According to Dewey, the realization of this meaning is possible through education and in this way, the possibility of for all members of the community to grow and members of the community to achieve problem-solving skills and the critical thinking method reaches a desirable level of intellectual maturity. Therefore, Dewey, on the one hand, seeks to solve life's problems and social incompatibilities through philosophy, and on the other hand, considers democracy to be the best way of life; With a pragmatic approach, he is trying to draw the desired democratic society in such a way that the element of education in the individual of the society creates the ability to solve problems in the members of the society and provides the possibility of their participation in the mechanism of the society, solving current problems and social conflicts.

This paper aims to indicate the relation of gender and practical intellect based on Avicenna’s philosophical principles. Different definitions and aspects of practical intellect, along with the definitions of gender and their submission to the rules and problems of Avicenna’s Philosophy, would be regarded as the extention of Sinavi wisdom in the issue of gender. To achieve this purpose the analytical method has been applied and following aspects evaluated: 1. Relation of gender and practical intellect based on principles regarding practical intellect as director of willing deed; 2.  Cooperative states of soul and body in terms of gender and practical intellect 3. The relationship between soul and its faculties and the role of gender in it 4. The process of the formation of behavior with reference to gender 5. Gender and the factors of the perfection of practical intellect 6. Inferring relation of gender and practical intellect as perceptive faculty 7. Gender and knowledge related to practical intellect spatially Ethics. Studies show the influence of gender not in a general and absolute way, but in a partial and conditional way on different fields of practical intellect.

This study aims to explain the relationships based on technology in post-phenomenology and its consequences for education. Analytical and inferential methods have been used to achieve this goal. Post-phenomenology is one of the new philosophical approaches in the field of technology. This approach has been developed on the one hand with a critical discourse of classical phenomenology and on the other hand with research in the empirical field of science and technology studies. Phenomenology does not look at technologies as merely functional and instrumental objects, but as intermediaries between human experiences and their activities, and deals with specific technologies and their existential and epistemological differences in the biological world. Post-phenomenology in the application of educational technology can also change the type of technology question and pay attention to the type and manner of educational technology involvement in presenting reality to learners and the extent to which their perceptions of reality change. Embodiment, Hermeneutic, Alterity, Background, fusion, immersion, and augmentation are of technology-based relationships that can have important consequences for education such as; Paying attention to the aspects of increasing and decreasing technology, emphasizing the description and interpretation of ratios, not neglecting the impact of the macro level, being careful in new ratios and out of description.

As the mother of feminism, Simone de Beauvoiris the most important element of the women's struggles in 19th century. Sheholds that women are under oppression in each period of their lives and this oppressionstems from a male-dominated society. Simone de Beauvoirasks women to struggle against this oppression but she didn't direct all problems imposed on women against men. Under the influence ofHeidegger and Sartre's philosophies and drawing on existentialistic views, she considers women as the object versus the subject, the other versus I and the being versus the becoming. In her view, women have been regarded as the 2nd sex in any period of their lives and to have access to their real and transcendent self, they should go over the situation that has been imposed upon them. In one chapter of her 2nd sex, she deals with the impacts of motherhood upon women and retells the women's disasters and problems. The present paper is an attempt to analyze and assessed Beauvoir's views on women's situation as the object, the mother and the 2nd sex who has the role of motherhood and then proceed to show that why becoming a mother cannot leave women from otherness.

For Spinoza mind and body are the same substance. Thus, mind and body are ontologically the same thing, the same reality or substance. The mind is inseparable from the body, and vice versaThis unity of mind and body as one substance is in contrast to Descartes' belief that mind and body are separate substances.Spinoza believed the mind and body are different conceptually but not ontologically.Spinoza not only believed this ontological division of mind from body or nature was incorrect, but he also viewed this separation as unhealthy and unethical. He believed that a knowledge of the unity between mind and nature was essential to an ethical life.The mind and body, for Spinoza, act simultaneously, or as mirror images of each other, so we cannot even say that one determines the other. Thought is the consciousness of extension and extension is the manifestation of thought, and neither has any freedom from the other.

In explaining the mode of divine and non-divine activity, the rule "There is no affective on the existence except Allah" is accepted and emphasized by Ash'ara and Mulla Sadra. However, each of them has presented a different interpretation of this rule. In this article, with a descriptive-analytical-critical method, with a comparative study between these two views, we seek to understand the answer to the question that what are the explanations, foundations and essentials of the two views of divine and non-divine agency based on the aforementioned rule? Based on this rule, the Ash'ari have denied any causality, influence, and influence among the possibilities and attribute all actions exclusively and directly to God Almighty. But Mulla Sadra, based on his philosophical foundations in the wisdom of the Supreme, while proving God's close efficacy for all actions, also accepts a role for other possibilities in the actions and proves a type of influence among the contingent beings. Many different explanations can be given from Mulla Sadra's point of view. By examining both views, it became clear that none of them are free of problems. Of course, Mulla Sadra's point of view, with the explanation given by Mulla Ali Modares, is largely free of problems.

Through the genesis, which means deep harmony at the farthest distance, the meanings of Bildung in Kant's Third Critique will increase and intensify.  Deep harmony at the farthest distance means, it is possible to defend the doubling of the intensities of faculties with different functions when the hierarchy of faculties loses or messes and again harmonizes them based on the degree of their intensities.

Intuition as a method serves as the foundation of many philosophical arguments in Islamic philosophical psychology and consciousness. Although consciousness and perception are among the simplest and most evident phenomena in our world, they have given rise to the most complicated problems in philosophy. Given their intellectual systems, various philosophical schools of thought have offered different replies to the question of the nature of consciousness and perception. Some arguments draw on sensory data and empirical knowledge to answer the question, and others deploy theoretical and intellectual principles as grounds of their arguments. Furthermore, there are philosophers who utilize intuitive findings to account for consciousness and perception. While the use of intuitive data is ubiquitous among Muslim intellectuals, no formulation has been presented about the nature of intuition as a method in psychological arguments. In this research, the author deal with the following question: how intuition is used in different Islamic philosophical systems, particularly in the three pivotal schools of thought: Peripatetic, Illuminationist, and Transcendent philosophies and what is its effectiveness as well.. It seems that the intuitive method is an effective systematic method for solving the problems pertaining to consciousness and perception.

The question of the existence of a society based on different philosophical ideas finds various answers. In this article, based on the philosophical explanation of number as discontinuity quantity, we are trying to answer this question. The data of the article was collected by documentary method and data analysis is based on deductive-evidential method. Ayatollah Misbah considers number among secondary philosophical intelligible that have no external existence, and Allameh Tabatabai considers number as an accident enjoying a quiddity. Allameh's approach to number will open a way to prove  a real factual existence of society, and based on Ayatollah Misbah Yazdi's approach to number, the existence of society does not go beyond a subjective matter. Although the philosophical analysis of number opens the way for the ontology of society, its capacity to answer many sociological issues is limited, and therefore this philosophical entry, along with other philosophical entries, can establish a comprehensive philosophical theory in social ontology.