کاظم موسی خانی

The subject of the current article is Foucault's analysis of the ontology of the novel. This research provides an interdisciplinary reading indicating that the ontology of the novel is based on the deconstruction of home’s concept: novel characters, unlike the heroic characters of Greek mythology and the Bible, constantly depart from home to discover the unknown realm of existence or a new dimension of humanity. There is a direct relationship between this transcendental homelessness and the novel's ontology. The results of the current research have shown that the conceptualization of home has yielded specific outcomes: 1. The novel has replaced similarity-based ethics with difference-based ethics. 2. Home is not a fixed and unchanging concept, but rather a construct. 3. The novel's adventure is a journey from the known to the unknown realms. 4. The novel is not in pursuit of utopia but rather maps out heterotopias as realms of diversity and abundance. The clear implication of this research is that the difference between the novel and the epic is not merely a genre difference but rather an ontological difference

Epistemology, which deals with the possibility, whatness, sources, and realm of knowledge, bases one of its most important principles on discovering Man’s sources of knowledge. Contemporary epistemologists refer to five sources of knowledge for human beings: sense perception, reason, introspection, testimony, and memory. Descartes, as a philosopher of the Western world, and Mullā Ṣadrā, as a philosopher of the world of Islam, have provided some theories regarding the problem of knowledge, particularly its sources. Their views are compatible with the pentagonal model proposed by cotemporary epistemologist in this respect. Mullā Ṣadrā and Descartes believe that knowledge acquisition begins with sense perception and ends in reason. Nevertheless, the difference is that, although reason in the Transcendent Philosophy is the last level of perception, it does not mark the end of the way, and it is intuition-based introspection that ends the acquisition of true knowledge. In the cognitive schools of Mullā Ṣadrā and Descartes, sense perception, intellect, and introspection are responsible for producing knowledge, testifying to its transfer, and functioning as social and general sources of knowledge, and memory is responsible for maintaining and safekeeping of knowledge.

The present paper pays attention to the structure of the components of Avicenna’s philosophical psychology (study of the soul) in some of his works and intends to describe and explain the changes that had happened in them in terms of components and their order. The importance of researching this issue lies in the fact that it can bring us, albeit a small step, closer to an understanding of the logic of the development of the structure in these works. Analysis and description of the structure of the components of Avicenna’s psychology in his works show that, in terms of components, there are differences such as lack, excess, and deficiency in the number of them, and, in terms of the order, it suffers from perturbations such as discontinuity, inversion, and transmission. The comparison of the components and their order in his works, in the sequence of their compilations, show a general course of evolution in them: increasing oscillation between concatenation and fragmentation. The result of explaining the changes in the structure of the components of Avicenna’s psychology indicates that these developments, in addition to some external factors, are due to internal changes that had occurred in the structures of his metaphysics and physics.

The main problem of this research is the utopia of Ishqari, focusing on the similarity of relationships in the light system of Ishqari and civil society. In this research - which is a type of library and documentary research and written with a logical description and analysis of data - by providing some evidence, it is explained that the enlightened utopia is the result of the complete compliance of the human society with the relationships and relations existing in the light system. And then, by enumerating some of these relationships and applying them to civil society, an attempt has been made to explain the essentials of the intellectual foundations of Ishraqiun in the field of political system as the findings of this research. Although all Islamic sages considered the world of nature to be subordinate to the world of intellects, but this was the intellectual characteristic of Sheikh Ishraq, who by drawing different and varied relationships among the lights of Cairo, was able to find a way for the legal compliance of human society with the light system. The relationships that Sheikh Eshraq explained among the abstract lights - unlike the developmental relationships - are in such a way that they can be accessed as models.

The epistemological problem of Kant and Dilthey is the objectivity and validity of knowledge in the natural sciences and the human sciences respectively. In this context, they undertake a critique of reason and determine the scope of the theoretical reason’s ability and the concepts applied in acquiring knowledge. However, the two philosophers disagree in different respects: Kant deals with the critique of theoretical reason and delineation of the faculty of judgment, whereas Dilthey introduces the idea of the critique of historical reason characteristic of human sciences and seeks to establish the criterion by which human sciences could be distinguished from natural sciences. To this end, both introduce the concepts and categories involved in acquiring knowledge and justify their application. In this paper, after comparing the views of the two philosophers, we have concluded that given the comprehensive nature of categories of life compared to categories of understanding, and the hermeneutical relationship between them, neither Kant's categories of understanding are equivalent, counterparts to Dilthey's categories of life, nor natural and human sciences are at one level. Rather, the relation between them is derivational one, that is, one is grounded in the other; and Dilthey attempts to discover and provide a foundation of categories of understanding and natural sciences, which are, respectively, the categories of life and human sciences.

The question of the possibility of the value of truth and falsehood about moral propositions, based on the type of answer to it, builds the discussion of cognitivism and non-cognitivism in the philosophy of ethics. As a proponent of non-cognitivism, Richard Mervyn Hare, by proposing the theory of prescriptivism, on the one hand denies the value of the truth and falsity of moral propositions, and on the other hand, enumerates four conditions for the morality of propositions, which are: prescriptivism, rationality, generalizability and principles. In contrast, cognitivists who have criticized this view for decades try to challenge Hare's prescriptivism by using the problem of thick moral concepts that make them feel influenced by the world. While skeptical of the issue of thick moral concepts as a critique of prescriptivism, the authors considers it a tendency towards a kind of relativism that is itself questionable. In addition, the authors believe that Hare's theory has important Difficulties, such as the possibility of unnecessarily turning predicative propositions into a comprehensive and prescriptive one, And the comprehensiveness and non-obstruction of his proposed conditions for the morality of propositions are among them.

Kitab al-Shifa (Part of Theology) in comparison to the previous metaphysical works has a genuine and innovative structure, in addition to innovations in content. Regardless of statements of Ibn Sina in the Shifa's introduction, opinion of some researchers in Sina’s philosophy obviously denoted to this claim. Researching on the foundations and epistemic sides of this structure is valuable and necessary in that it can lead to clarifying depth, scope and type of Ibn Sina's view in establishing his metaphysics with marvelous and distinctive sides. The goal of this article is describing, analyzing and explaining the structure of metaphysics in this Ibn Sina’s masterpiece. For this, the article begins with categorizing the various levels of knowledge structure to four classes regarding the universal concept of structure and Ibn Sina's philosophy of science, including propositional, terminal, divisional and configurational. Then, we analyzed and described the structure of the Shifa's theology in case of these categories. According to the study, the structure of Shifa's theology is axiomatic in the propositional level, arboreal in terminal level and lineal in divisional and configurational levels. The result shows that foundationalism and essentialism in ontological and epistemological aspects, separately, had influence on creation of axiomatic structure of propositions and arboreal structure of terms in Kitab al-Shifa (Part of Theology). In addition, logic of asking question as a methodological factor influenced in its axiomatic structure.

According to the analysis of quantified propositions in modern logic, many of the rules pertaining to propositions in classic logic will be considered as invalid. Many of these rules are related to deducing a particular proposition from a universal proposition or universal propositions. They include direct argumentations such as subaltern, simple conversion, conversion by contradiction (contraposition), square of oppositions and [indirect argumentations] such as some modes of the third and fourth forms of conjunctive syllogism. The present article tries to study one of Suhrawardi’s logical innovations, that is, the reduction of a particular proposition to a universal one through supposition, which serves as a solution to the aforementioned problem. It seems that his innovative solution solves all the mentioned problems except the problem of contrast. The question of the invalidity of contradiction, however, emerges as a new problem.

Since the language, thought and reality are closely tied together, any statement on the realm of epistemology and ontology also implicates some statement in the philosophy of language. Accordingly, the study of epistemology and ontology of the past philosophers reveals their principles of the philosophy of language. This paper seeks to examine Mulla Sadra’s arguments of mental existence, based on which to reveal his view on the theory of meaning. According to results obtained in the study of Premises taken by arguments of mental existence, it seems that Mulla Sadra’s theory of meaning is similar to ideational theory of meaning. Because in his opinion, the meaning of a statement is the assumption or judgment the statement implies; the meaning is the mental existing; words are legislate for meanings; language portraits the world.