فصلنامه ذهن
سال بیست و دوم شماره 4 (پیاپی 88، زمستان 1400)

According to the ontological and epistemological basis of the "Reticular paradigm", which is the infrastructure for the formation of "meaning", meanings have an existence independent of the identifiable and detectable subject, and have dimensions, levels, layers and angles. They are different, both in their essence and in their appearance, and the effort of all cognitive actors is to discover the maximum of the "meaning of a phenomenon or a sign or a text"; is there a valid method for this discovery? The author's hypothesis in response to this question is as follows: "The method of understanding a network that is based on the extent of the network of existence and communication equations in this network is a justified method for discovering the maximum of meanings"; The purpose of the "existence network" in this context is to map the relations of all phenomena and the concepts that indicate them to each other, and the purpose of the "communication equations in the existence network" is to determine the quantity and quality of relations between phenomena and concepts to create a Is change. In this method, three analytical tools are used in particular: "four causes", "ten categories" and "six of motion constituent". These three strategic tools are responsible for breaking down phenomena and concepts into their components and relationships, and then combining them to achieve a new work and concept. These philosophical tools, by reading the "Hikmat Motaaliyyeh" are effective in all individual and collective phenomena, mental, spiritual and behavioral, property and kingdom, real and credit (based on the source of their credit or abstraction) and can discover a serious meaning. Use narrative propositions, both descriptive and descriptive. The gravity of the operation of exploring the Islamic point of view is "To Understand the emergence of revelation propositions";The discovery of the meaning of the Shari'a is a function of the understanding that is obtained from the verses, narrations and related evidences; And due to the emergence of different understandings of a text, the need for validation tools of understanding is needed to reach "authority" and can be attributed to religion. Examples of these tools are: linguistic rule tools (rules of grammar and rhetoric), symmetry tools, positioning tools (semantic context), signification tools (semantic accessories), layering tools (semantic levels) , Communication tool (semantic field), analysis tool (semantic dimension). These validation tools need to rely on a "theory of understanding and interpretation of meaning" in order to validate themselves as well as their comprehensiveness and constraint. The problem of this article is to achieve such a theory in understanding and interpreting the meaning of phenomena and concepts.The author's hypothesis can be expressed by the phrase: The guiding theory for understanding and justifying the text is the theory of "network understanding of meaning" and the field of coverage of this theory is all kinds of textual propositions, both descriptive and descriptive.The concise meaning of "text network comprehension" is: "Text comprehension" is the discovery of the relationship between the components of the text, and each of these components contains several dimensions, levels and layers of meaning used in it. According to those dimensions, levels and layers, types of relations are established that are not revealed only by the literal meaning of the words used in the text, but the serious intention of the speaker is the result of the network of relations between dimensions and levels. And are layers of meanings used in the words of the text. The purpose of this article is to explain this matter and describe the current rules in this semantic network.

Allameh Tabatabai's theory of I'tibārīāt has caused many challenges among thinkers. One of these topics is the study of credit theory in the humanities. Assuming the humanities are I'tibārī, The details in the classification of sciences, the relativity and composition of humanities propositions, as well as the negation of the productive relation between real and credit propositions and the polemics of credit sciences are among the things that are thought to be the essentials of knowing such sciences. The present article has tried to use the library method in collecting information and the descriptive-analytical method in inferring the point of view to examine the above five points in the form of Inequality of the rules of I'tibārīāt perceptions and real perceptions. Explaining Allameh's view on the above cases as well as judging whether or not to accept these requirements are the results of this article. Allameh Tabatabai's theory of I'tibārīāt has caused many challenges among thinkers. It has been claimed that the humanities are equal to the practical and credit sciences in Allameh's view. Assuming the humanities are I'tibārī, the present article intends to explain the requirements of Allameh credit theory in this type of sciences after explaining the concept of credit and humanities. The author of this article uses the library method in collecting information and descriptive-analytical method in inferring the point of view.

This article contains the analysis of the analogies as the essential factors in discovering the scientific patterns based on the available philosophic theories and the results of cognitive sciences. A scientific pattern is a purposive system capable of describing a section or a part of a given theory. Most patterns evolve around Analogy; that is, by adopting analogy, new predictions and potential solutions regarding patternistic measures become evident. Advances made in this context are subject to analogy, an issue that not many scientists are concerned within their thoughts. This issue must be analyzed at its utmost by; 1) adapting the already observed orders and regulations because scientists need Analogy to fill the gap between theory and observations, 2) adopting concrete Analogy in predicting scientific theories without which no rational would support the suggested prediction, 3) mathematical Analogy in scientific patternistic approaches indicate its direct effect on the phenomena thereof and 4) its stance in discovery and justification for accurate comprehension of advances made in scientific realm is inevitable. The analogy with its specific stance can determine the scientific pattern configuration because analogies contribution is fundamental that it is sometimes claimed that they are patterns on their own. Addressing the discussion in the context is science is of high essence. First, some of the recognized analogies exhibit that in the process of science, there exist some analogic applications like scientific pattern configuration and insights discovery, connecting the non-related fields, inspiring technological applications, actualizing sudden predictions to enhance rationality and prosper and expand the theories; next, by analyzing analogies the primary difference between the material and apparent analogies the consent among the philosophers and the features and relations among a source range and a distance range can be determined and third, analogies and the basis of a pattern, that is, they lead to their perception and expansion (e.g., the gravitational and electrostatic forces ), next to attending are to make a connection between different determines. Though the issue of Analogy usually is addressed in a patterning context, we should ask ourselves: What is understood by studying analogy regarding patterns? What can possibly be attained? The objective here is to analyze the scientific patterns by focusing on their innate contributions by assessing the essence of analogy in pattern construction. To begin with, the analogy stance in the pioneer scientists' perception in this field will be defined, followed by the connections between analogy and scientific patterns according to the latest findings in cognitive science scientists of this field regarding structure-mapping approach by resorting to different concrete examples. The strength and weakness of this standpoint in the view of the philosophers and scientists will be answered and criticized.

Metaphoric integrations are formed by combining two or more metaphors. Different types of metaphoric combinations lead to forming complex or macro-metaphors. The aim of this article is to introduce these metaphoric integrations and then categorize and compare them regarding the mechanism of their conceptualization. During recent years, two kinds of complex metaphors have been introduced according to the type of integration: metaphoric amalgams and metaphoric chains. In the former, two or more unchained primary metaphors are integrated, while in the latter, two metaphors are chained in the way that the target domain of the first metaphor is the source domain of the subsequent metaphor. This study suggests that five different mechanisms play a role in the formation of metaphoric integrations, each leading to a multifaceted conceptualization, and each facet is related to one of the constituent micro-metaphors. Given the importance of multifaceted conceptualization, it is necessary to identify and determine the nature of metaphoric integrations for complete transfer of meaning in translation process.

The main issue dealt with in this article is the nature of “intuitive knowledge” and its components based on Sadra’s wisdom. Intuitive knowledge is one of the most prominent teachings in Sadra’s wisdom and owing to its function in Sadra’s wisdom, it deserves to be studied. Intuitive knowledge as well as intellectual knowledge has a history; but Mulla Sadra’s prominence is in the simultaneous use of those two types of knowledge, and this has made the “transcendent theosophy” unique as a philosophical system offering intuitive knowledge to argumentative expression. Intuitive knowledge is the fruit of the mystic’s revelation, which is obtained through cultivation of soul, and its origin, that is, revelation, manifests itself as present knowledge and is thus infallible. But its findings as a report, interpretation and judgment are of the acquired knowledge type and are fallible. Hence, its correctness depends on two criteria of intellect and religious sources (the Holy Quran and the Islamic Tradition). The depth of intuitive knowledge has made it significant in terms of epistemology. This has led to the fundamental function of intuitive knowledge in producing ontological notions. The most important of these functions are: the development, completion, correction, consolidation and deepening of the teachings of transcendent theosophy. This article, while explaining the nature and place of intuitive knowledge in Sadra’s wisdom, deals with its importance to Mullah Sadra. One of the important and inseparable components of Mulla Sadra epistemology is intuitive knowledge—to the extent that intuitive knowledge cannot be separated from transcendent theosophy. Although the discussion of intuition seems to be specific to mysticism, intuitionism in Islamic philosophy has a long history. The mystical inclinations of Sheikh al-Ra’is, who is the banner of peripatetic wisdom, are proof of this claim in works such as Risalat fi al-Ishq and his allegorical stories such as Hayy Ibn Yaqzan, Salaman and Absal and the treatise of al-Tayr, as well as the last three chapters of signs and warnings. The current of intuitionism in Islamic philosophy was revived with the advent of Suhrawardi—to the extent that revelation and intuition were considered as the main method of reaching the truth and argument was recognized as its confirmation and the way of teaching and understanding philosophy. Suhrawardi was the first philosopher to rationally explain his revelations. The titles of Mulla Sadra’s books such as Asfar Arba’a, Al-Shawahid al-Rububiyyah, Mafatih al-Ghayb, Al-‘Arshiyah, Al-Masha’ir, etc. indicate his mystical inclinations. Mulla Sadra does not consider dealing with purely theoretical issues as a matter of reassurance and believes that bringing such material is merely a prelude to understanding and receiving noble and accurate material. Intuitive knowledge is the fruit of the mystic’s intuition and revelation; therefore, in this article, first intuition and revelation are defined and its types are expressed. In this article, the sources of knowledge are expressed in Sadra’s view and the position of the knowledge of intuition among them is briefly examined. Then the characteristics of intuitive knowledge are expressed. In the next part of the article, the criteria of intuitive knowledge are examined. The functions of intuitive knowledge in the Sadra’s system are another important part of the article. Then the proof of intuitive knowledge in Sadra’s wisdom is analyzed. The last part of the article will also deal with the sum of argumentative knowledge and mystical knowledge A number of articles have been written in this regard. In none of these articles is the nature of intuitive knowledge discussed in detail. But in this article, the characteristics, measures and functions of intuitive knowledge are discussed extensively.

As science grows, the branches of science distance themselves from the main stem and sometimes, as necessary, re-establish themselves in the position of connecting and interacting with other branches. After the separation of psychology from philosophy, many attempts have been made to establish links between epistemology - as one of the main branches of philosophy - on the one hand, and empirical psychology - as one of the separate branches of philosophy - on the other hand. Using analytical-descriptive methods the aim of the present study is to explain new paths based on psychological texts that allow the closeness of two independent branches of epistemology and psychology more than before; paths that can be less traced in the domestic research literature. In this direction, what is more intended is to send epistemological services to psychology, not the other way around. Theories and findings of psychology, as one of the disciplines of the humanities, are more subservient to cultures, values, and anthropological and epistemological foundations; therefore, epistemological services to psychology will be important. In this article, while discussing the possibility and necessity of exchanging communication and services between these two fields of study, four communication paths have been specifically identified and examined in more detail, which are: explanation and critique of psychological theories, explanation and critique of research methodology, explanation and critique the norms and tools used in psychology and finally critique the common grammar in psychology. It is said that in the nineteenth century, empirical psychology was separated from philosophy. Bishop and Trout, narrate the separation of the two. For much of the history of Western reasoning, from Plato to Kant, psychology has been a part of philosophy. But in the mid- nineteenth century, psychology created a rift, and divorce was introduced with Wundt's laboratory. Since then, philosophy, like a failed lover, has been trying to revive this relationship (Bishop & Trout, 2005). Psychology took the empirical path and philosophy as an intellectual and argumentative science continued its independent path. After decades of apparent separation, signs of a connection between the two areas reappeared. The simplest argument is that it is not possible to find a well- known psychologist who does not adhere to any kind of philosophical thought or theory just for the sake of his positive or negative attitude towards philosophy; nor is there a psychological school that does not presuppose some philosophical principles (Hatami, 2010). The reconnection between philosophy and psychology occurred especially in the most central branch of philosophy, epistemology. For example, when epistemological issues such as the process of feeling, memory, imagination and concept were considered by psychologists, the two approached each other and began their interactions (Fa'ali, 2000, second edition, p.39). Another event that brought philosophy and psychology closer together was the evolution of the philosophy of science, in which psychology sought to move beyond the positivist empirical science. The views of Thomas Cohen, Lakatosh and Feyerabend were effective in this regard (Azarbayjani, 2012, pp.14-15). Breaking the barrier of empiricism spontaneously paved the way for interaction with other non-empirical realms, especially philosophy. However, it should be noted that establishing a link between philosophy and psychology, and especially between the central branch of philosophy, namely epistemology and psychology, as it may seem, will not be an easy task. Goldman (1985) emphasizes that many attempts have been made to make the connection between epistemology and psychology, but little agreement has been reached on how such a connection should be made. Therefore, the study of ways to link these two areas of study should continue. Another proof is the book "Difficult Chapters in the Relationship between Psychology and Epistemology", published in 1989, edited by Hess. As the title suggests, linking these two areas, while necessary, is not an easy task.Leading study is an attempt to clarify the communication between epistemology (as one of the branches of philosophy) with contemporary psychology.