نشریه پژوهش های عقلی نوین
پیاپی 9 (بهار و تابستان 1399)

Jaspers and Mulla Sadra's view on Relationship Between "causation and knowledge" is based on the Existential-transcendental approach of their philosophy. Accordingly. The two common points are as follows: First, they both consider causalities as a rule of the objective world. Second, both argue that causation by the existence of the universe and to the analysis of the relationships of beings is related with cognition. Thus, they both tried to identify causation as proof and realization of knowledge.but, The distinction is as follows: First, the validity of the principle of causality in the absolute knowledge of the being and the existence of man; with the explanation that, causation in the thought of Mulla Sadra plays a fundamental role in human cognition, but from the perspective of Jaspers, the recognition of this Problems is out of traditional circle of cosmology and phenomenological categories. Second, the meaning and scope of freedom are different according to their attitude to the principle of causality. Jaspers denies the causality because it limits the freedom of man, but Mulla Sadra believes that man is free from the fact that he is forced and he is forced from the fact that he is free. Ultimately, Mulla Sadra seems to consider causation as a position for the transcendence of human. Jaspers, however, have put the denial of causality in the field of human will and behavior as a basis for justifying transcendence of human.

Al-Kindi is the first contemporary Mu’tazilite Muslim Philosopher, who has translated various works from Greek into Arabic during the translation movement period. Al-Kindi’s impression of metaphysics has been entangled with theology in such a way that in his definition of philosophy he considers it as knowledge about truth and causes and discusses it with a theological approach. On this basis, the present paper is intended to examine Al-Kindi’s impression of God and the writer attempts to clarify the limits of the independence of his thought from the Greek thought and the impact of the Islamic and Qur’anic approach concerning the concept of God. According to Al-Kindi’s definition of primary philosophy, “what status does God have in Al-Kindi’s philosophy?” Is Al-Kindi’s God a philosophical God affected by an Islamic-Qur’anic outlook or a God affected by the Greek outlook? Either as the Cause or as the Truth, God has an important status in philosophy for al-Kindi. Al-Kindi’s philosophical outlook and his definition of philosophy are to some extent affected by Greece and the Islamic approach. “Truth” and the “One” are two features of the Qur’anic God in Al-kindi’s view; and “pure is-ness”, “primal cause”, and “prime agent” are also the features of the philosophical God affected from Greek philosophy in Al-Kindi’s view. In this research, we would examine the concept of God given the definition of primary philosophy and Al-Kindi’s impression of it.

Mind analysis is one of the most complicated fields of knowledge, which leaves man with many questions. The most fundamental question among myriads of the existing ones concerns the way mind and language are interrelated and how these two faculties affect one another and are affected by each other and in what way they lead to cognition of the surrounding world. The questions brought up concerning the relation between mind and language can be examined by three philosophical, psychological, and physiological approaches. The philosophers are usually not on good terms with the physiological aspect. However, they sometimes find common grounds by psychological studies. From among the contemporary philosophical schools, the analytical and lingual philosophers have dealt more with this field. Wittgenstein, as the spiritual father of this school, has examined the correct and incorrect frames of the mental concepts, which are delved into in the present research. Our basic problem in this research is the way mind and language interact and their reciprocation with logical recognition of the universe.

In the new age the conflict between science and religion has turned into one of the most important apprehensions of believers in God. Employing scientific hypotheses, some of the believers in God have challenged religious beliefs and some others, on the basis of the findings and hypotheses of modern science, have tried to weaken the apologias and theodicies which the believers in God have presented to solve the problem of evil (as one of the most principal philosophical reasons for atheism). By examining modern science in terms of structure, denotation, and method, we will show in this article that the modern science cannot be considered as an argument for atheism. Similarly, by examining the problem of evil in two fields of ethical evil and physical evil – without wishing to judge the believers’ success in presenting apologias and theodicies – we will state that science cannot weaken the apologias and theodicies of the believers in God either in the field of ethical or physical evil and indirectly be considered as a supporter of atheism.

Examining the method and methodology requires entering the field of philosophy of science. Sciences have gotten help from methodology for their improvement in researches, and the science of foresight is not an exception. With the emergence of foresight in 1940’s and its establishment as a science in later decades, various methodologies were employed in this science which in the beginning mainly relied on experimentalism and were used for analyzing concepts. However, in recent decades, this philosophical basis has encountered some challenges. In this article we would undertake to study the philosophical fundamentals and the interdisciplinary nature of foresight and examine the proportion of basing the methodology of strategic foresight on Bhaskar’s critical realism. The present research is of descriptive type. Data are collected with library method and are critically reviewed with an analytical-critical approach. The results of the research indicate that the strategic foresight as a human and social science is of an interdisciplinary nature and tends to employ an intermingled approach in methodology, in which (from this perspective) Bhaskar’s critical realism can provide a suitable epistemic ground in this arena.

The problem of this research is to analyze the relation of criticism with the phenomenon of cultural education. To this end, we would explain the basic concepts and their relation to one another with the conceptual analysis method so as to achieve the conceptual plan of the problem’s analysis. Upon basing the article of two conceptual prerequisite, i.e. definition of the concept of culture and the concept of education, we would discuss two meanings of criticism as “theoretical science” and criticism, and “functional activity” and then would undertake to analyze the relation of criticism to cultural education. Accepting the social process of the phenomenon of cultural education prompted mentioning the procedures of growth for the trend of “criticism as cultural education” in conclusion of the article.

Various dimensions of technology have been examined from different aspects, among which the philosophical approach is one of the most important approaches to technology. In this article, we intend to examine the ontological approach to technology with a negative narrative toward technology. According to this viewpoint, the rank of objects would decline in the technologic system. What is meant by decline is positioning of object in a low and inferior status in terms of existential structure, appearance, outcomes, and the comprehensive and sound relation to man and the world. Decline of objects in technological system would weaken the capacity of objects in receiving emanation. In the end, this issue is proved through deficiency of industrial bases, multiplicity of means, and the dominance of plurality over unity.