نشریه جاویدان خرد
سال هجدهم شماره 2 (پیاپی 40، پاییز و زمستان 1400)

In Truth and Method, Gadamer deals with the concept of understanding and how it is formed. His thoughts have greatly influenced on the Qur'anic studies of Muslim religious enlighteners. In addition to depicting different types of understanding, he also peels off their weaknesses to show the true model of "understanding". In this research, an acceptable form of understanding the Qur'an based on Gadamer's system of thought has been revealed. Tise study tries to show with a descriptive-analytical method that the types of understanding, whether "pure objective or historical", "pure Subjective or modern" and "dialogue", do not reveal the truth of the Qur'an. Their defect is due to the negation of the role of some constructive elements of understanding. According to Gadamer, the true understanding of the Qur'an is "theological-dialogue". In fact, we encounter an important addition to Gadamer's "model of general dialogue" as the "monotheistic belief of the interpreter". whatness-wh

This article examines the main reason for Heraclitus’ criticism of poets. In this way, we first make a brief reference to the principles of Heraclitus’ views and then, we study his manner of expression, attaching this enigmatic method of expression to his pivotal view of language. From this perspective, language is at least one of the meanings that Heraclitus refers to in his application of the concept of the Logos. And thus, contemplating the language and the exploration of the facilities of the language, in his view, is a way to attain wisdom and grasping the truth of the world. Based on this interpretation and based on this conclusion, we will examine some fragments as case study in which Heraclitus criticized poets such as Homer and Hesiod. In this study, we will show that this criticism can also be considered essentially based on Heraclitus’ view of language; i.e. Although the application of language is the main substance and essence of the art of poetry, Heraclitus insinuates in various ways that poets are unable to comprehend the essence and profundity of language and, in other words, are unable to solve the enigma of language, the enigma that requires the content of harmony and accommodation of contradictions. Therefore, it can be said that Heraclitus’ aim in criticizing poets is to try to exclude those who can be considered as rivals for him in the field of language comprehension.

In most of the philosophical books, the issue of "Individuation" and the determination of its criteria have been discussed about which various statements have been made by philosophers. This research aims to examine the opinion of "Ghiyas al-Din Mansur Dashtaki Shirazi", one of the philosophers in the Shiraz Philosophical School, regarding Individuation. With deliberation on the works of this philosopher on the basis of Sadrian thought and by a descriptive-analytical method, it turned out that Ghiyas al-Din considers "Individuation" as a mentally posited issue and amongst the Secondary Intelligibles. Moreover, he considered it as redundant to the quiddity and relevant to the identity of the object; in the sense that it does not have an independent existence outside and is the same as the individual quiddity. Ghiyas al-Din considers the stability of human personality in this world and the hereafter as the continuation of its quiddity and in regard to the cause of human Individuation he has been contradicting himself. What placed Ghiyas al-Din in opposition to Mulla Sadra, is that the basis of his view of Individuation is the principality of quiddity while that of Mulla Sadra is the principality of existence.

Traditionalists are considered as one of the most influential intellectual movements in the purview of Islamic art. Titus Burckhardt is one of important thinkers who has interpreted Iranian paintings with a gnostic and mystic approach.The extent of his discussion in terms of time begins from the patriarchal period and continues until the second half of the sixteenth century. Now, the question is that can we get a correct understanding of the paintings with his interpretation? The aim of this essay is to find a closer understanding to Iranian paintings by criticizing Burckhardt's view. The findings of this research indicate that his view is faced with serious challenges and criticisms in three purviews of non- realism, eternal hecceities and the world of imagination. The research is conducted based on library sources, using analytical- descriptive method.

The study of political theology is flourishing in both a variety of cultural and religious traditions and different fields of humanities and social sciences. Yet, the central question of ‘what is political theology’ looms over the field. This article first overviews the situation and historical background of its central questions and then reconstructs a framework for the problem of political theology within the context of its central thinkers from the last century. In that mindset, it argues that a relative distinction can be made in terms of the political eschatology (as well as the transformed higher-order orientations of the political act of the collective or the individual), and the theological legitimacy (as well as the metaphysical perspectives in which the belief in political order finds justifications). It contends that a series of genealogies of the secular bears a strong relation to an approach first defined within frames of political theology. This concerns the theological birth-marks that continued significant into the conceptual structures of state theory since early modernity. This approach can still maintain the closure of any pure theological claim upon the modern the political, and yet make distinctions of itself from both mere archaism and theological politics.

Paul Boghossian regards constructivism about the explanation of belief as one of the theses espoused by the constructivist picture of knowledge. The strong version of this thesis assumes the cause of belief exclusively social and gives no place to epistemic reasons and its weak version while making room for epistemic reasons, never considers them sufficient without the intervention of social influences. Boghossian explicitly considers the strong version of this thesis to be rooted in the Strong Program, but implicitly attributes its weak version to it. He tries hard to refute both versions; however, as I will indicate in this paper, his criticisms are based either on unsuccessful arguments or on a misconception of the Strong Program. Since, this program does not consider epistemic reasons ineffective or insufficient in creating belief; rather, it considers the reasons themselves socially constructed or constituted. Therefore, the Strong Program’s position does not undermine rational discourse and contrary to Boghossian’s claim, its proponents can argue in defense of themselves without committing any contradictions or falling into the trap of self-refutation.

Quṭb al-Dīn Shīrāzī believed that according to Ptolemy in the introduction of Almagest, any entity that is not necessary for this astronomy should be omitted. This principle seems close to the definition of the notion of simplicity and parsimony in the philosophy of science. the phrase “omitting what is not necessary” is not mentioned explicitly in the Almagest. It seems that Isḥāq or Thābit added this phrase to the Arabic translation. The Islamic astronomers mentioned “simplicity” within their discussion of the solar model again and again and believed that a model with fewer orbs is acceptable for the sun because it is “simpler”. Nevertheless, the Maragha astronomers’ non-Ptolemaic models include more orbs than the number of the orbs in the Ptolemaic models. The non-Ptolemaic models were produced to solve the contradiction between Ptolemaic models and the Aristotelian natural principle of uniform motion. Although there were at least two other Aristotelian natural principles for the celestial motions which were in contrast with Ptolemaic models, Maragha astronomers did not pay attention to these contradictions. It is possible that they felt that supposing more orbs with uniform motion is simpler or more elegant than fewer orbs with non-uniform motion.

Later Wittgenstein considers understanding (especially linguistic) in relation to ability. He believes that the grammar of the word "knows" and "understands" is evidently closely related to the grammar of the word "can” and “is able to”. An interpretation of the relationship between understanding and ability can be found in the works of Scandinavian philosophers. Johansen, one of the most prominent figures in this movement, believes that linguistic understanding is a strong form of tacit knowledge. tacit knowledge means that we know things that we cannot, in principle, articulate linguistically. In this article we will show that the interpretation cannot explain this simple phenomenon that we immediately understand when we encounter linguistic words and phrases according to the context and position of the sentence. In addition, the interpretation of tacit knowledge is conceptually ambiguous. Ultimately is unclear that Wittgenstein really agrees with this kind of interpretation of understanding due to the close relationship between the concept of intuition and tacit knowledge.

So far, many scholars have studied Khayyām’s quatrains; however, nothing more than some brief studies have been done as to his treatises, especially the philosophical ones. Khayyām propounded important discussions on the existence as a rational abstraction, discussions that have not been ineffective in Islamic philosophical tradition. Historically speaking, Khayyām occupies a prominent place in the gap between Ibn Sina and Suhrawardī. Khayyām's most important philosophical treatise is Fi l-Wujūd, a critical edition of which is contained in this paper. In his philosophical treatises, the most principal issues Khayyām intends to solve are the Universal Hierarchy (silsilat at-tartib) and problem of evil. In order to explain that evil is non-existential (ʿadamī) and essentially cannot be attributed to the Necessary Being, he first discusses attributes of things and categorizes them to explicate which things are intrinsic and which are not. He then states that the intrinsic attributes of different quiddities are extrinsically in opposition to each other, the opposition which gives rise to evil in this world. Therefore, quiddities are all good in themselves and all emanated from the First Principle in accordance to the Universal Hierarchy.

One of the most radical criticisms by contemporary philosophers against metaphysics refers to the violence embedded in and developed by metaphysics. This criticism rejects the possibility of thinking about Being arguing that metaphysical thought due to its insistence on thinking clearly and distinctly, and for its method of transcendence results in suppression, possession, and tyranny. Different versions of this criticism unravel many secret points within the history of philosophy; yet, they all relate a specific narration of the history of philosophy that can be criticized itself. Many of such criticisms involve a kind of bias, sophistication, and negligence in their reading (and interpreting) of the history of philosophy. They rarely refer to philosophical texts, and their claims seldom are supported by a close reading of a text in its context. Contrary to this criticism, a different narration of the story of philosophy can be provided in which metaphysics and morality have the same origin. This article studies two versions of the criticisms against metaphysical violence: that of Levinas, as the most significant critic of metaphysics, and of Mc Cumber, as he has explained in more details how metaphysical violence transpires on the realm of act. Then, an explanation will be provided to argue for another narration of metaphysics in which metaphysics is a moral act in its origin and in its development: it requires to be humble in front of reality, and to be in search of the common foundation between the self and the other.

The concepts of Li (principle), Qi (vital energy) and Ren (humanity) have a special place in Confucian thought. In this article, what is the subject of discussion is how the evolution of Confucianism into Neo-Confucianism and the design of the moral -cosmic system by Neo-Confucians based on the mentioned concepts. In the present article, while examining the origin of these concepts, they are described in Confucian and Neo-Confucian thought and their role in creating neo-Confucian moral cosmology. The concepts mentioned in the article are expressed by referring to the works of Neo-Confucians, The Book of Changes, Great Learning, The Doctrine of the Mean, The Book of Mencius and the interpretations of prominent scholars of Confucian texts. Influenced by the supremacy of the Buddhist and Daoist religions, the Neo-Confucians were able to develop Confucian concepts and compete with the common religions; Buddhism, in particular, to create a moral-metaphysical system that Confucianism lacked. In this way, they established the Neo-Confucian religion in the field of Chinese thought history, and by drawing a general cosmological system, revived the Confucian religion in a new form and added to its strength and richness, and through this, received the general popularity of the people.

Al-Mabda 'wa Al-Ma'ad is one of Ibn Sina's philosophical works in which many significant issues of Metaphysics and Natural philosophy are explained. It is noteworthy to say that later thinkers such as Fakhr al-Dīn al-Rāzī, Shahāb al-Dīn Suhrawardī and Naṣīr al-Dīn al-Ṭūsī have referred to this book. However this book has similarities with other Ibn Sina's works, especially Salvation (al-Najat), it contains different contents such as the perception of intelligibles, motion, the spheres and soul. These topics are definitely invaluable for further development in the history of Ibn Sina's reception. Since 1332/1953 to 1400/2021, four works were published on this books, two works included the text and the other two are Persian and French translations. In this article, having briefly introduced the book and evaluated the studies on it, it is meticulously examined the list of the MS copies of the as well as close look at fifty copies of them. Furthermore, the new detailed updated list of the work including seventy one copies has been reported in the appendix. On the basis of the current study, it’s essential to establish a critical edition of the work as well as avoiding the previous errors both in content and in methodology.