نشریه فلسفه تحلیلی
پیاپی 4 (تابستان 1384)

One of the subjects which is studied by scholars and philosophers in theWest and East, is determination of the truth conditions of sentencescontaing non-existent expressions and status of understanding thesemantic content of these sentences. We can not find a philosopher whohas not dealt with this subject. But as far as the author knows, there isno semantic study in linguistics, at least in Persian, about non-existentexpressions. The aim of this article is providing a new theory aboutstatus of reference and classification of non- existent expressions fromlinguistic semantic view.

In the beginning, syllogism, Kant's attitude, on syllogism, and its fourbasic forms are defined. Form Kant's view, only the first form issignificant and other forms can be transformed into the first one. Then,the various forms and formulas of Aristotelian - Classical logic areintroduced. Finally, there is an attempt for demonstrating status oftransforming all forms of syllogism into the first form , i.e. Barbara, byrelying on formal language of mathematical logic, theory of sets, andespecially Van's diagrams. In each case, an example in natural languagefor a more accurate understanding is provided.

Aghā Mohammad Rezā Ghomshei possesses a high status inphilosophical and mystical discussions. Despite this fact, scarcely anyresearcher has investigated thoughts and theories of such importantsage. Although understanding and explanation of mystical thoughs ofsuch person as Aghā Mohammad Rezā – who is considered as one ofthe most major expositors of Ibn al- Arabi's school – is out of writer'sreach, but this article aims to clarfy some aspects of his thinking bypacing through his writings as much as possible.

One of the general questions regarding the divine actions is thatwhether divine actions have any finality and destination or they are freeof any destination. The debate on finality and ultimate causes have avery strong connection with divine theosophy and is recognized as oneof the most valuable issues in theosophy; because if we deny thefinality and ultimate causes in the realm of existence, it would lead tothis conclusion that the cosmos would be void of a divine actor or anykind of actor. Hence, some philosophers and theologians have namedthis topic as " of wisdom transcendent God".(Lahiji, 1362, p. 73)

"Divine names and attributes" is one of the most important, andperhapes polemic and contentious topics in Islamic theology which isposed under divine unity subject.The first question rised for theologians after demonstration of God'sexistense was on His qualities and attributes. In Quran and tradition,some names and attributes of God are mentioned, but there is anemphasis on God's transcendence too; therefore this question has beenalways posed for theologians that how is the alliance between essenceand attributes? Are attributes the very essence or other than it? Areattributes pre- existent or created?Theologians, accoding to their theological tendencies have answered tothese questions differently and even antithetically. They have providedseveral theories such as : identity, otherness, and vicarship.

The meaning and significance of science sometimes has been somisunderstood that it has been considered either as the only way ofauthentic knowledge and so being respected greatly, or has beendeprived of any attention and so being cursed. This phenomenon wasspecially prevalent during early decades of the twentieth century in theWest.This article aims at studying the meaning, status and dominance ofscience in some fields such as psychiatry, cosmology andanthropology. It shows that science is not perfect in providing a verycomprehensive pattern for recognition in these fields. This weaknesswhich originates from the limitations found in the essence of science, isa result of this fact that science, according to its definition andempirical method, is unable to recognize all the possible data.Scientific Psychiatry, by emphasizing only on its empirical method,will end up to physiology, because psychiatry only insists on theobjective symptoms of a diseases regardless to the fact thatpsychological disease are mostly rooted in (human) personality andsubgectivity of a person.Aslo in anthropology which is based on science, the true meaning ofhuman being is missed in its numerous appearances.So, through philosophical criticizing of the science and determining itstrue meaning, it will be possible to find the meaning, importance andpossibility of philosophizing and it's intercommunication with scienceduring a period which is known as science era.

The resurrection, specially corporeal resurrection, has possessed animportant position in Islamic philosophy.Exertion of the reason and tradition, has caused various views amongMuslim thinkers. Avicenna and Mulla Sadra are the most importantsages who have an exclusive opinion about this subject. Superficially,Avicenna has denied corporeal resurrection and Mulla Sadra hasaccepted it; but in this critical assessment, that formal contradiction isrejected and an affinity of the two has been designed