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سال دوازدهم شماره 1 (پیاپی 80، بهار و تابستان 1398)

Paul Tillich who is one the most impressive theologians and philosophers of religion of the twentieth century, propounded a new and challenging concept of faith. For him, Faith is the state of being ultimately concerned, that inherently consists of the element of doubt. This existential doubt, in our interpretation, emerges through all human existential regions including cognitive region of beliefs, emotions and wants, causing an anxiety that assaults heedlessly the whole existence of the person. The only remedy Tillich could prescribe to conquer this radical incertitude, is the courage. Notwithstanding all issues that threaten the being, values and meaning of human life, the man of faith practicing the virtue of courage could overcome these doubts. In this essay, we analyze and criticize Tillich's view and describe the notion of existential doubt. Furthermore we put forward three justifications advocating religious faith must contain doubt and uncertainty. There are: necessity of volitional affirmation, necessity of trust, and necessity of moral act admirableness in faith.

Our effort in this paper is to present some important and traditional criticism about Kant’s “Transcendental Idealism” and their Evolution to presentation of ‘Separability Thesis’ - a thesis that propose the separation between “Transcendental Idealism” and “Transcendental Theory of Experience". Then we will present Henry Allison reading of transcendental idealism according to his book of “Kant’s Transcendental Idealism”. In this interpretation, he presents an epistemological (or meta-epistemological) reading of Kant’s Transcendental Theory and attributes an ontological reading to Kant’s critics. By this, he both providing a solution to this trend of criticism and making the separability thesis impossible by introducing fundamental connection between transcendental idealism and transcendental theory of experience. At the end of this paper, after presenting some sides of his reading and its approach for answering to traditional criticism, we will express some question about possibility of this interpretation of questionable texts of Kant and power of this reading against same criticisms.

Niccolò Machiavelli has definitely discovered the continent of political science before any other philosopher in the new era, and introduced a new logic for understanding political forces in the staging of power. In this research, the author seeks to bring Machiavelli's political thought and, consequently, the new political thought into account using the three key terms of effective truth, fortuna/virtu and homeland(patria), along with an interpretation of the complex relationship between the three and the dialectics of each of these concepts and Other concepts that shape the necessity within them. In this review, Machiavelli gradually melts not only the content of the classical political thought vocabulary in the magnetic field furnace of his new approach to politics, makes them a new meaning, but also Virtue-centered approach, Ethical ideals in Politics and fortune force put aside forever, and He introduces Effective truth is replaced by virtue, Virtu and politics Technique instead of fortuna and He introduces the salvation of the homeland as a criterion of virtue and morality and In this way farewell to political thought ahead of himself.

According to the ideas of Jon Dewey, the universal aesthetics of architecture is based on three elements of body-frame, environment, and experience for everyone. The fundamental question in this study was to define what the body is and how it is related to universal aesthetics. The body-frame element was studied with the statements of body awareness, sensory awareness, post-body, gender, body experience, body-object, and body-position and in relation to the universal aesthetics of architecture using an analytical-deductive method.The boundaries of the body frame with the environment-nature was found to be variable. These boundaries take a changing, innovative, interactive and evolutionary form, like geometry, in accordance with the conditions of the environment, human biology, and interstitial conditions. Architecture is experienced in line with human ideal goals in the context of life as a "tool" and an "extension to the body". The paradigm of body and architecture in this experience is universal, prismatic, and aesthetic.

This research referred to showing the way in knowledge of God depending on Ibn Arabi's ideas in subject of art. Descriptive – analytic method has used in this research. The research states the place of knowledge, its kinds and levels, ways of knowledge of God in Ibn Arabi's ideas. The aim of research is explaining the way of art as the clearest way in knowledge of God and approach to God. The research after explaining art in Ibn Arabi's idea, expresses main subject of knowledge of God through self- knowledge and world as art of God. For gaining this aim the affected principles at art and being artist in Islamic civilization and mysticism is considered. Then the relationship between art and approach to God being studied and proved in Ibn Arabi's mysticism. Finally with considering the direct relationship between the degree of the approach to God and knowledge of God and also the idea of Ibn Arabi in subject of God's emergence in the world by art, it seems that the way of art is the clearest way to approach to God and knowledge of God.

In this paper, we propose a genealogical study concerning the notions of judgment, proposition and sentence and their thematization in logic within the two traditions of logical studies in 19th century. Those two traditions are 1- algebraic tradition for which logic is a kind of algebra and calculus and 2- deductive-theoretic tradition for which deduction is different from calculus and itself serves as a foundation for this latter. We begin with Kant whose attempt to separate logic from metaphysics has had a crucial effect for both traditions and whose investigations on the issues around judgment forms a starting point for the deduction-theoretic tradition. We try to elaborate that how in the one tradition judgment and then proposition are considered as the central themes of logic and in the other tradition sentence, and thus well-formed formula, and the rules concerning them turn out to be the main concern of logic. We study those developments through the ideas of Kant, Bolzano, Boole and Frege; and finally we will survey Husserl’s phenomenological analyses about the aforementioned notions and their place in logic.

The evil has always been a hindrance to justifying the belief in the absolute Omniscient, absolute Almighty, and absolute Benevolent God. Hence, philosophers and theologians have sought to answer this question in various ways. Allameh Tabataba'i and Augustine are among philosophers who have addressed this issue differently. In the ideas propounded by each one of them, evil is considered as a punishment for sin and the result of man‘s free will . According to these two views, a connection can be established between moral evil and natural evil; thus, moral evil is the result of man‘s free will, and natural evil is the result of moral evil. In other words, natural evil is the punishment for sins and the misuse of free will. Consequently, the belief in a benevolent God can be justified. A significant point in Allameh Tabataba'i and Augustine‘s views is that their theories about the existence of moral and natural evil are justice-oriented. Given that a large part of evil is the punishment for sins; therefore, according to the divine justice, its existence is necessary, and the other part of the evil which is to develop virtues is the result of God‘s beneficence and grace. In this article, considering this point, the relationship between moral evil and natural evil is examined from the perspective of these two thinkers and a comparison is made between them.

Reflecting on Avicenna’s works indicates that by ‘Dhāt’ ) ( , when used in the context of universal essences, he means either the quiddity or the nature, and when used in the context of individual essence, especially God’s essence, he means the very existence. The second meaning, i.e. the nature, which is the result of his inquiry about the reality of things, is based on the first one, i.e. the quiddity. According to this second meaning, and through a kind of thought experiment and using human mind’s capacity, Avicenna discusses different aspects of essence and their implications in various sciences. These conceptual analyses help us to discover his idea of essentialism. The final conclusion is that Avicenna’s essentialism is consistent with his idea about existence and the definitions can refer to the essence of objects.

This article explains the possibility of forming an authentic society based on "Being and Time." It also shows that Heidegger's understanding of such a society is based on his phenomenological reading of some Aristotelian moral concepts – concepts such as friendship and courage- in Nicomachean Ethics Book. Human beings, both in Aristotle's thinking and in Heidegger's thinking, have beforehand – that is, before any thought, decision, or action- has an existential relation with its peripheral world. Here the meaning of the possibility of forming a community is, in fact, the possibility of transcending "self" and of having the "existential" relation with "other". To explain this point, we attempt adequately to express Heidegger's phenomenological reading of Nicomachean Ethics and the effect that this reading has on the formation of "Being and Time.

Cognitive funds of Representation of Film in the Theary of Formalism and its Proportion with Mental Existence and Concrete Existence in Classc Philosophy Cognitive funds of Representation of Film in the Theary of Formalism and its Proportion with Mental Existence and Concrete Existence in Classc Philosophy Cognitive funds of Representation of Film in the Theary of Formalism and its Proportion with Mental Existence and Concrete Existence in Classc Philosophy Cognitive funds of Representation of Film in the Theary of Formalism and its Proportion with Mental Existence and Concrete Existence in Classc Philosophy Cognitive funds of Representation of Film in the Theary of Formalism and its Proportion with Mental Existence and Concrete Existence in Classc Philosophy

Kant and Mulla Sadra, as two great philosophers, are comparable in some positions, such as those of the subject, with the difference in their semantics. Self in Kant's thinking is severely limited in his ability to recognize the process and is influenced by multiple breath filters. Kant, while distinguishing the world of Noumont and Phenomenon, recognizes the soul solely in the form of empirical perceptions of the phenomenon of creatures. Because of the belief in obstruction through the knowledge of knowledge, he prescribes a form of limitation of skepticism and fully delineates the domain of ethics and metaphysics. Mulla Sadra takes into account his soul not as passive but active in the process of perception by virtue of his belief in physical fitness. This basis entails the passage from dogmatism to limitation of skepticism. But Mulla Sadra, unlike Kant, not only does not limit self-knowledge; it considers it to be widespread. In the combination of two areas of ethics and metaphysics, Sadr al-Motaalahin considers the process of unity of wisdom and rationality to take possession of the soul to the knowledge of the soul of Al-Amri and conform to reality by requiring self-realization in the practical aspect and the attraction to the ethics and austerities of the eternity and existentialism in the theoretical field.

Evolutionary aesthetics is a naturalistic perspective on the evolutionary explanation of art and beauty. Stephen Davies is one of the most influential figures in this field. He, as a philosopher, especially in his book, The Artful Species, introduces and criticizes the various theories presented in the evolutionary aesthetics research program. But finally, none of them meets his expectation while he is believe that art and beauty are products of the process of biological evolution. Ultimately he concludes the skepticism is justified in this regard. At the end of the article, it will be shown that, contrary to Davies's view, adopting a pluralistic position is compatible with his critique, and also it eliminates the need for a skeptical position.