فصلنامه ذهن
سال بیستم شماره 2 (پیاپی 78، تابستان 1398)

By reviewing some researches, it seems that the critique of positivism in the humanities, or any statement of pluralism and nativeism, has come to be seen as falling into the trap of relativism. The origin of this view can be due to the lack of attention to the various meanings of relativism. Relativism is generally considered as a general concept, rooted in the skepticism of the Sophists and reproduced by post-positivists in various fields. As human beings are the criterion of everything, and in the absence of absolute truth, the Consequences of knowledge completely change from one person to another, to the extent that the Incommensurability of paradigms and the impossibility of dialogue will be its natural result. Precision in the dimensions of the issue illustrates the fact that relativism is not a single unit and has many varieties. With more evidence, the result is that what is famous for relativism in some cases essentially suffers from verbal contrasts with relativism in its extreme meaning, and in some cases the belief in such teachings is not only a fall in skepticism, but also seems to be a sensible and correct. Authors, by differentiating and explaining these types, have tried to offer all kinds of imaginable relativism in the social science in the proposed optimal model and evaluate each of them epistemologically.

"The logic of Islamic Humanities" as a methodological system has many internal and external issues. Its internal issues focuses on methodology and Methodic rules and its peripheral issues are as philosophical issues. These issues include: the existence and the nature of the logic of Humanities, the purpose and goal of the subject, it's the realm And so on. These kinds of issues are not considered as part of science; therefore, in terms of the importance and priority of time, it is superior to other issues within this domain. This article focuses on the elements of the "logic of the Islam humanities", such as the logic of the Humanities (epistemic identity), the possibility, the subject, the epistemic structure, the importance and necessity, the ultimate, the Relationship with the related sciences and fields of knowledge. Which provides an overall picture of it, as well as a methodological and theoretical framework and, with its completion, has the potential to be the basis for further research in this field.

The verses of the Qur'an introduce the Holy Quran to expresses everything. There are other verses that introduce the holy Qur'an as the guidance book. The second verses seem to assign the first type verses. The Holy Quran expresses everything that is in the direction of guidance of man. According to this interpretation, which seems to be a realistic and rational interpretation, our understanding of science, religion, religious science, sciences, and the way in which religion is influenced by science, as it is mentioned in the article, will take on a particular image. Accordingly, religion is the cause of the establishment of transmitted religious Sciences, confirmation of the experimental Sciences and the pure intellectual Sciences, as well as the confirmation and purification of other intellectual Sciences.

After the publication of Lakoff and Johnson’s Metaphors"We Live By" (1980), contemporary researchers used it as a basis for a new look at the vast world of metaphors. From this perspective, metaphors involve a cognitive and abstract process. Religious books in particular abound with abstract concepts. Undoubtedly, the most important source to access the traditions of the infallibles (AS) is Al-Kulaynī’s Kitāb al-Kāfī. Al-Kulaynī assembled his book as a hadith collection including concepts and topics as diverse as theological concepts, laws, history and stories. In the present study, we tried to extract the metaphors of Kitāb al-Kāfī from the perspective of Lakoff and Johnson via a through literature review and to evaluate the degree to which the infallibles (AS) used this cognitive literary device via a content analysis. Our evaluations show that conceptual metaphors are used most frequently in the volumes known as Uṣūl al-Kāfī and in relation to theological concepts. Moreover, conceptual metaphors in these volumes are mostly used to help form an ontology. However, Furūʿ al-Kāfī is mostly engaged with structural metaphors. In the end, we present a corpus analysis and discuss the most frequent areas of origin and destination.

In this paper, we look at the epistemological role of memory in aanalytical view. Among the sources of knowledge and justification, one can refer to sensory perception, introspection, testimony, reasoning, and deduction. There is a lot of debate about whether memory is a basic source of knowledge or not. There has long been proponents and opponents for this issue. Thus, in this article, we try to answer the following questions: Is memory part of epistemic resources? If we consider memory as a resource of knowledge, can it independently be a source of knowledge? Or is it merely a source of protection and preservation? In this essay, we first briefly consider the metaphysics of memory, and then we look at the epistemological role and its place in epistemology. This paper shows that memory is not only productive, but also does not seem to play a role in Preservationism. Nevertheless, conservationist theory seems more acceptable than other competing theories.

The problem of mental causation is the problem of mind-body interaction; how mind affects body, and how body affects mind. To acknowledge mental causation is to accept the causal effect the mind has on body. Externalism about mental content, on the other hand, says at least some of mental contents are dependent on things outside the mind in their individuation. Accepting the externalism about mental content gives rise to the question that if some of mental contents is dependent to the outside of mind, how can we accept the mental causation? The main claim in this paper is that the externalism about mental content arises no additional problem for mental content. We can solve the problem by distinguishing between two states of mind: its establishment, and its causation. In short, externalism about contents approves the dependence of mind on the outside in its establishment, not in its causation And so we can read externalism about content in such a way that does not deny mental causation. Keywords: Mental Causation, Mental Content

Ethos are considered as qualities of the soul innate qualities. Since man's behavior and actions are due to of his ethos, and human’s ethics have a great influence on his felicity and perfection, so it is important to discuss about the appearance of ethos. In this article, firstly, explains what of ethos and its varieties and then have been explained the emergence of ethos's quality according to the viewpoint of Avicenna and Mulla Sadra. According to Avicenna's view, some kinds of ethics are immaterial and some material, but from the point of Mulla Sadra's view, all kinds of ethics are divested of body and material. According to the viewpoint of both scholar, physical affairs such as temperament, body nature, and repetition of action have an effect on the emergence of ethos. However, the different principles that these two philosophers have concerning the materiality and abstractedness of animal faculties and hence the varieties of disposition, has caused their disagreement on the quality of the appearance of disposition.. In the perspective of physicalism, ethos has been reduced to brain functions, and there is no immaterial explanation for the ethos.

The combination of the words "promise Sadid" in terms of meaning and meaning is one of the important Qur'anic words which has not been addressed with a semantic approach so far. On the other hand, when used with the word promise together, the meaning of the word "promise" and "promise" means a solid promise, without doubt or doubt. Combining the promise of Sodom in the Holy Quran has a wide range of meanings such as Prophet Muhammad, Hasan, Missoor and Bjelah, and has been used in various meanings such as solid and impenetrable, and without any fissures. The present study attempts to analyze the term in the Holy Qur'an by descriptive-analytical method. The present study concludes that, by examining the terms of companionship of the promise of Sadid, the two words "piety" and "piety" in the system of revelation, it is evident that, in the promise of Sodom, the divine revelation and the grace of God Almighty should be manifested in man. In other words, people must be fearful of God and do not harm the believers, and they are not oppressive towards the orphans of others, and they are taken by examining the words of the promise of Sadid, that the promise of Sadid is a word that both In accordance with the actual and non-cancellation, it has a legitimate fruit and benefit.