نشریه پژوهشهای معرفت شناختی
سال چهارم شماره 2 (پیاپی 10، پاییز و زمستان 1394)

This article is focused on Quine's "Two dogmas of empiricism". We discuss about his holism.His holism has two aspects: epistemological holism (EH) and meaning holism (MH). The third thesis that we discuss about is "Rejection of the analytic–synthetic distinction" (RASD). Fodor & Lepore (1993) have not opposed EH and RASD, but they claim: a) RASD is a premise for EH argument.
b) Although Quine's EH is regarded as a premise for his MH argument, but this argument is not defensible.
On the other hand, Okasha (2000) and Becker (2001) show: (a) Quine's EH is a premise for his RASD argument.
(b) The inference of MH from EH is defensible.
At this article: (a) both claims of Fodor and Lepore, have been rejected and defended of the claims of Okasha and Becker, and (b) added a claim: RASD and MH (the both is based on EH) are the same, in fact, they are one thesis.

Kant differentiates between reflective and constitutive judgment explaining them in two teleological and aesthetic spheres. The judgment, in general, is a faculty which considers particular objects beneath universal law. If the niversal law has been given as priori, the judgment will be constitutive. If particulars are given and its universal law must be found, the judgment will be reflective. He tries to explain that as the faculty of understanding has its own priori principles, he also endeavors to figure out the priori principles for the judgment. The priori principle of reflective judgment is the intrinsic purpose of the nature.

Contemporary epistemology has been influenced by scientism which dominates the analytical philosophy during twentieth century, and considered the knowledge by pure mechanical approach leading to remove non-cognitional aspects from contemporary epistemology. Accordingly, it comes to the kind of depression in the contemporary epistemology. Recently, new approach has grown within that epistemology which cannot stand the dominated process and by inspiring the earlier epistemologists, cannot take the role of non-cognitive psychological agents into consideration in the subjectiveness acquiring the knowledge. Ernest Susa and Linda Zagzebski are two outstanding figures belong to the epistemology of virtue. They introduce the episteme as a result of correct function of faculties in the subject that all of them are not directly the epistemological faculties in their own general senses. Therefore, they look for the condition of episteme not in the belief, but in the subject and cognitive agent. This article, in addition to concentrate on the insisting of epistemology of virtue on the role of non-cognitional agents in obtaining the episteme, has shown that this factor can open the new approach in contemporary epistemology and take it out of the current recession.

The destiny of many issues in the moral philosophy is tied to this subject namely the truth of moral propositions. There are two main theories about it; some believe that the universal principles of ethics reflect the external world and the others deny that. Conflictions between these scholars have been continued intensively, to now. According to the author, this problem in moral philosophy will be solved basically by Anthropology. In the other word, for the proponents of the reflective moral propositions, only will be two options: 1) they have to show that the ethical issues can also be resolved without discussing on the reflective elements. 2) Or at least they need to explain that the non-reflective elements must be ignored in the moral general principles. Therefore, for judging appropriately between these two groups, should be discussed on two affairs: "the necessity of abstractive perceptions" and " the criteria of derivation" .The other group, in the light of the explanation of voluntary human actions, proves that above mentioned ways are blocked. Firstly, human actions cannot be explained without believing in derivative perceptions, secondly, ethical propositions, particularly the universal principles, have standard of the derivation, therefore they are abstractive and non-reflective.

Suhrawardi, on the basis of presence or absence of the thing for the subject, classifies the human knowledge into the knowledge by presence and the conceptual knowledge.
The foundation of the knowledge by presence is the presence of soul for itself and the basis of the conceptual knowledge is the memory of the soul from the sensible world by observing it. Suhrawardi believes that the mind is the conceptual aspect of the soul. All conceptions are known by essence or by accident. He calls them the evidential and acquired knowledge. Accordingly, he has considered the sensible concepts and observations as the most evident concepts. Suhrawardi makes a distinction between the concept or idea of the thing and the thing qua thing. Moreover, he holds that the concept of thing represents one aspect of the thing and then it should not be confused between the things as things and their concept or idea.

Mohammed Arkoun is one of foremost scholars in the Muslim World. His efforts to liberate Islamic history from dogmatic constructs have led him to a radical interpretation of traditional history. He is looking for a new approach to Islamic thought .Critique of Islamic Reason is Arkoun project He criticizes the Salafiism (fundamentalism), Orientalist and philological approaches. He has applied post-structuralist method and has been influenced by the modern French philosophers such as Jacques Derrida and Michel Foucault. Arkoun has opposed dogmatism and Mythical – orthodoxy attitude in Islam by using archaeology and deconstruction. At this paper, we have explained and analyzed that how Arkoun has applied post structuralism in critique of Islamic intellect.