نشریه فلسفه تحلیلی
پیاپی 13 (بهار و تابستان 1387)

The present article pursues the development of Rawls’ theory ofjustice from moral justice to political justice. Envolving Rawls'stheory of justice has two seminal stages. In the first, Rawlsintroduces fundamental concepts such as social contract, originalposition, and reflective equilibrium; these concepts have moralphilosophicalcontent. In the second, represented in his politicalliberalism and justice as fairness, Rawls introduces concepts likepluralism, well ordered society, public reason, and overlappingconsensus. Explicating these concepts makes it easy to realize thathow Ralws's theory is developed. Having discussed thisdevelopment, the article concludes that also the second stage ofRawls’ theory has moral-philosophical content.

Friedrich Schiller was in his aesthetic reflexions inspired by Kant'sCritique of Judgment,. Albeit, he is generally recognized as Kantianphilosopher, he was not satisfied of Kant's philosophy, because ofappreahending deep gab between realm of nesessity and freedom.Which seens to exist among human's mental faculties made himdissatisfied. Therefore he intended to modify some aspects ofKant's aesthetics. In order to overcome on Kant's dualism and hisoppositional dicotomy, Schiller came up with some harmonizingtools. Reflecting on Kant's transcendental deduction, leaded him tothe perception of the beauty as only medium for harmonizeing andsynthetizing human's rupture. He criticized Kant's subjectiveattitude to beauty and suggested the objective one, which namedfreedom in appearance. He refuted Kantian distinction between therealm of aesthetics and of ethics; and maintained that human beingneeds some preliminaries for making him moral person education.These prequisites would be provided by aesthetics education. Theresult would be convergance of the realm of aesthetics to the realmof ethics

A. Tarski's truth- theory is based on classic conception ofcorrespondance-truth-theory and of semantics. The semantic impartof Tarski's study on truth makes his project distiguished from theother truth- investigations. One of the most issues which Tarskipays attention to it, is deductive disciplines. The deductivedisciplines consist in axioms (or postulates), primary concepts, andcertain derivation rules. In this research, first, we try to answer thequestion whether asking for truth of the sentences of deductivesystem such as mathematics and logic is correct and significant one.Second, after asserting postive answer to first question, in virtue ofTarski's semantical ideas, it is examined the ways by which isacommplished for truth of the sentences of sciences and deductivesystems. Such definition is based on Tarski's conception of"concequence" and "model" which are in accordance with hissemantic approach. Then it is mentioned that the semantic accountis in contrast with apodictic and syntactical ones which are not inaccordance with Tarski's semantic attitudes and didn't enclude allformulated theorms in deductive systems. Finally, the positivefeatures of the new definition for truth is explained and some(re)assessments and/or (re)evalutions are discussed.

A very important element in Wittgenstein’s thought is “overview”(“Übersicht”). In the philosophical method of the so called laterWittgenstein this concept obtains special importance, and alongwith other concepts forms his method as a new one in the history ofphilosophy. Quoting Wittgenstein’s sayings on “overview”, thepresent article tries to introduce this main element of hisphilosophical method and to explain its significance for his idealphilosophizing.

This essay deals with ethics in Gadamer's hermeneutics. Mainquestion is whether Gadamer's hermeneutics can play an importantrule in finding the way, how-to-live human beings or not. In thelight of Heidegger's interpretation of plato's aletheia, it seems thatethics has lost his early status philosophizing. By means ofinterpreting truth [Wahrheit] and good [agathon] in Plato'sphilosophy, Gadamer intends to illustrate rational connectionbetween speculative philosophy and ethics. First of all, Heidegger'saccount of Plato's aletheia must be exposed, which is conveyed todisclosedness and forgottenness of the being [Sein], in his turn,consequently, leads to ethical nihilism. It would be, then, discussedthat how Gadamer tries to obviate this crisis/situation. Gadamer'sendeavour is concentrated on two issues: (1) Reconstructing ofPlato's care in [contemplating and] intending on transcendentalIdeas, specially Idea of goodness, and their relation with the beingwhich leads him to relitivization of distinction between the beingand entities. (2) The canonical rule of authentic dialogue at formingethical decision and performing this decision in virtue of persistanceof exact and critical investigation. Saying the main consequence inshort: ethical considerations not only are not distinctable fromontology but also they are situated in its focal center.

Islamic philosophers, like their Greek predecessors, have discussedthe essence and quiddity of the body. Suhrawardi and Mulla Sadra,among the others, have proposed some ideas concerning the natureof the body and its characteristics. Suhrawardi considers the body inthree different stages: first, following the Peripatetic philosophy, hedefines it as a subsistence composed of "form" and “matter". Thenhe moves to regard it as mere magnitude. Finally, Suhrawardidefines the body according to his own illuminative principles as thecomposition of attributive light and dark substance. Sadra,according to his principle of the "principality of Existence", sees thequiddity of the body as something composed of matter and form,but its true reality is nothing but existence. In this paper, we arguethat there is not any contradiction between Suhravardi's differentviews depending on everystaye since each of them is proposed in aspecific context. On the other hand, we show that Sadra's existentialphilosophy, necessarily concludes to a result which the real essenceof the body is nothing than existence. Final section, we make somecomparisons between the views of these two great Muslimphilosophers

It is well known, though, that the philosophy of science is a newbranch of knowledge, but this article has showed that the ancientscholars have also supplied in their scientific investigations somekind of science which can be called “Logic of science” or“Philosophy of science” [or philosophical scientiology]. First, fourof the most important issues in the new philosophy of science i.e.criterions of scientific investigations, necessary conditions foraccuracy of scientific explanations, epistemic values, and status ofscientific theories and scientific methods for scientific discoveries,were selected. In each of them, first, we illustrate Aristotle'saccount, then, Muslim thinkers one. Tow point were attained: 1-Aristotle's idea contains all of these issues. 2- Muslim thinkers haveplayed significat role not only in, deepening and criticizing of theAristotelian philosophy of science, but also in its later development