نشریه پژوهشهای معرفت شناختی
سال دهم شماره 2 (پیاپی 22، پاییز و زمستان 1400)

This paper has tried to deliver a modern discussion on Avicenna’s epistemology on the basis of Husserl’s phenomenology, the main problems in Husserl’s are transcendence and correspondence which are considered by Muslim philosophers like Avicenna who tried to solve them by sensual intuition, knowledge in presence and theory of abstraction. Analysis of sensual perception and mental act due to perceive a phenomenon by mediator of the meaning as an reference for the knowledge with the intentional approach in respect of union between knower and the known parallel with Noema and Noesis can set Avicenna’s epistemology as a phenomenological approach which may be taken into consideration as a modern school in epistemology. Husserl’s phenomenological approach can be compared by Avicenna’s knowledge in presence. This paper tried to have a comparative study on Avicenna and Husserl’s epistemology by using analytical and descriptive method emphasizing on critical approach to the both.As a result it must be mentioned that Avicenna has approached to Husserl’s phenomenology.

The Hegel‘s philosophy of spirit is in the context and center of his philosophical system. Hegel, in spirit phenomenology, has attempted to investigate the spirit motion and its destinations within the history. According to Hegel, the world history is the history of spirit motion towards the rationalization. The spirit motion in the history is a rational and intellectual and we observe, in each part of history, the interaction of spirit with the real and objective history in the one hand and the individual history and freedom in the other hand. The interaction of these aspects is finally realized in the absolute spirit that is the freedom. Therefore, the real formation of the absolute spirit can be observed in the history. Hegel believes that the absolute spirit is a place in which all the eternal and historical facts achieve their final realization and prosperity. The absolute spirit is like a bird which flies freely over the plains and hills of the history. In Hegel’s philosophy, the absolute spirit loses the possibility to realize its real essence without freedom. Indeed, freedom is the critical and consolidating element of Hegel’s philosophy of spirit. Undoubtedly, in Hegel’s philosophy, all affairs have the relationship with freedom as the creator of the absolute spirit in historical dialectic. Therefore, in this descriptive research, in addition to attempt for describing the Hegel’s philosophy of spirit, especially the individual, objective and absolute spirit, the position and necessity of freedom in Hegel’s philosophy of spirit will be discussed.

During the past fifty years the internalism/externalism dichotomy in regard with justification and knowledge has been controversial, and inclination toward either of them has been considered as epistemological view of contemporary epistemologists. In opposition to externalism, internalism assumed all factors of justification and knowledge are internal affairs. Robert Audi has a combinatory theory: "internalism about Justification and externalism about Knowledge". The central problem under investigation in this paper is the possibility and origins of Audi's view and how it can be distinguished from the others. Like Gattier, Audi takes a critical position against the tripartite definition of knowledge, discussing the differences between the foundations of knowledge vs. justification, and argued that knowledge, due to its dependence on truth, is not accessible like justification. The combinatory of the theory and its elaboration in regard with justification and knowledge is based on both Audi's dualistic view toward epistemology and his belief in the difference of the accessibility of two parallels in epistemology i.e. justification and knowledge. He has regarded the justification as an internal and the episteme as external. Audi’s doctrine is the combined and detailed one on the nature of justification and episteme.

One of the most important views of epistemic justification in contemporary epistemology is phenomenal conservatism. According to this view on justification, if it seems to one as if a proposition is true, one is prima facie justified in believing in it; Therefore, according to those who believe in this view of justification, if it seems true to me that I got the Covid-19 vaccine today, I have justified to believe in the proposition that “I got the Covid-19 vaccine today.” Believers in view of phenomenal conservatism claim that this view is a complete theory of epistemic justification and also provides correct intuitive results in different types of beliefs. In this article, we will explain, interpret and evaluate this view in epistemic justification. We will first articulate and evaluate different perspectives about the nature of “seeming”, and then present an account of phenomenal conservatism. While interpreting and evaluating problems of this view, we come to the conclusion that this view is neither a necessary nor a sufficient condition for justification; Hence, we can argue that this view cannot be considered as an acceptable view for the epistemic justification of one’s beliefs.

The concept of thinking is one of the important issues in epistemology that philosophers and epistemologists have expressed different views on the nature of thinking and how relates to the reason. In this paper, we reconstruct the concept of thinking from Derrida's point of view through his critique on Foucault's reading of Descartes' "Cogito" and how relates to education. According to Foucault, Descartes excludes madness from thought, while Derrida believes that in Cogito, madness is only one case of thought (within thought). In Derrida's reading, Cogito is a zero point in which reason and madness are intertwined. While Foucault interprets Descartes as saying; I think, therefore I'm not mad, Derrida understands him as saying; Whether I am mad or not, Cogito, sum. Derrida, on the other hand, acknowledges that thinking is a kind of writing. Thinking; or the writing itself is possible only due to the absences and impossible situations, and rationality is possible only due to the irrationality, that is, madness. Derrida's writing is also made possible by a double connection with the teacher, Foucault's teaching; the teacher first of all, educates the students by providing the appropriate knowledge and way of thinking, and then the students challenge the teacher to think for themselves and create their unique voice.

This research has examined the position of corporeality in Sadra's transcendental epistemological system by a descriptive-analytical method. The necessity of such research is that there are some significant evidences in this system that indicate to the rejection of the human body and the material world in the process of acquiring knowledge. In fact, contrary to certain epistemologists who consider the physical aspects as one of the main pillars of acquiring knowledge, it seems that Mulla Sadra did not consider the corporeity and its requirements, important in true knowledge and preferred to acquire such knowledge through the immaterial soul and  meta-physical (above tangible) worlds. Analyzing the important components involved in the process of knowledge in Mulla Sadra's expression and despite the existence of seven evidences of rejecting the physicality, in general, it seems that Sadra's epistemology cannot be considered as an anti-physical system, but regarding the various affirmations of physicality in this system- including the causality of the physical objects and the effective intervention of the physical requirements  of perception to attain the first level of knowledge, and the realization of perfection for the human soul by obstructing bodily affairs- this negative evidences should be considered, instead of rejecting the physicality and humiliating of natural sciences, as a sign of the concerns of transcendental philosophy to exalt all human sciences, including the humanities, experimental and technical sciences.

The epistemological explanation of the knowledge of God is certainly one of the most important and controversial in the philosophy of religion. One of the theories presented is primordial nature theology. The Imams (as) in their hadith family have largely spoken on the knowledge of God by primordial nature. The innate knowledge of God in the expression of the Ahl al-Bayt (peace be upon them) is such that God has placed His knowledge in the institution of all human beings and they have no involvement in obtaining this knowledge. In addition, a large group of verses and hadiths have made statements about monotheism that are based solely on narrated sources. The purpose of this research and its innovation is to examine the epistemological validity of propositions related to the knowledge of God based on the Qur'an and the traditions of the Ahl al-Bayt. Accordingly, among the theories of justification, the selected theory of this study is based on the moderate fundamentalism. The method of this article, in terms of theological propositions, is the method of library study (study of documents) and the descriptive-analytical method when the epistemological justification is considered.

Finding an epistemological basis divine for innate knowledge of God is an important issue which various theories have been proposed on. The most important theories about the nature and epistemological basis of this divine innate knowledge are: A: Innate knowledge means the clarity of the theoretical argument for the existence of God.  B: There is a correlation between the desire for God and the objective existence of God. C: The concept of God is one of the innate concepts. D primordial natural knowledge is a logical self-evident proposition. E: Innate knowledge is an obvious affirmation that arises from the quality of human creation; F: Innate knowledge means knowledge in presence of God. In this article, these theories are examined and finally it is proved that only on the basis of knowledge in presence an epistemological basis for innate theology can be found and the rest of the theories and foundations have their own drawbacks. The base of the innate knowledge is that just as man finds his own existence, attributes, and subjective states, so he intuitively will be able to find the existence of God. However, this epistemological basis can also be accepted only if we say that the knowledge of God in presence does not require the unity of the knower (man) and the known (God).

In this article the epistemological foundations of estrangement of consciousness in Sohrewardi's thought are analyzed by asking the question of what is the origin of these foundations. Illuminative knowledge is knowledge in presence and is the opposite of acquired knowledge. Sheikh Ishraq considers that the inference and opening of what science is? What its foundation is? And how it is understood? By referring to the knowledge in presence. The present study shows that the guide and common point of aesthetics of agent of species and the epistemology of "return to me" by the earthly self will be in the meta-historical process. Sohrevardi's anthropology has led to one of the most basic themes of Corbin, namely the estrangement of consciousness. In this article, based on the origin and function of "fall down", the existence focused on the other side of death has been interpreted in the movies with the theme of estrangement of consciousness. In the narratology of films with the theme of stranger consciousness it was found that in the three - dimensional unity of story (narrator, narration and the object of narration) the narrator is the subject and also the theme and object of epic. To analyze these epistemological foundations and aesthetic accessories, Henry Corbin’s phenomenological method has been used

Gradation of being as one of the basic principles of Sadra's metaphysics has played an important role in refining and explaining the structure of transcendental wisdom and brought requirements and results in the field of ontology and epistemology. Considering that there are different perceptions of Gradation in transcendental theosophy and different conceptual patterns of it can be drawn, which if attributed any of them to Mulla Sadra, his epistemological views will be affected. It is fundamental in nature, explaining the most consistent model of Sadra's Gradation with his epistemological foundations is based on the method of grounded theory. The methodology of the text has descriptive-analytical nature and while using library documents and resources and interviewing several experts, contextual, causal, intervening and epistemological implications of the two models were designed and studied. Samples were selected through purposive sampling and the information obtained was coded and analyzed by using the grounded theory method. Findings showed that the pattern of Gradation in levels and the pattern of Gradation in manifestations, with differences in underlying, causal and intervening factors, have the same epistemological requirements and results.s.

The epistemological value and validity of intuitive consciousness and knowledge has always been discussed by philosophers and mystics. Naturally, mystics defend such heartfelt cognition, or so-called discovery and intuition but for an epistemologist who looks at the problem with rational criteria, the question is why and for what reason should the intuition of the mystic be acknowledged and believed? In various mystical traditions and even some philosophical schools, especially among the theologians of the Abrahamic religions, revelation and the resulting beliefs are considered valid and are emphasized and accepted as one of the important ways of acquiring knowledge. The claim of this paper is that it seems that the theory of reliabilism can justifiably justify the propositions and beliefs about the universe that have been obtained through intuition. This justification is especially valuable for those who did not themselves participate in mystical experience. Reliabilism is one of the external approaches to epistemic justification that has a greater talent for justifying intuitive motives.

Fichte's philosophy has understood the interpretation of the world by its changing. In this philosophy, theoretical reflection without considering of the change of the world will be meaningless. The most important philosophical achievement of the world according to Fichte, that is Kant's philosophy, despite providing tools for changing the world, does not use it in this direction. Fichte's mission is to establish a connection between Kant's philosophy and the outside world. In this way, Fichte rejects or alters all the dichotomies and theories that prevented the establishment of this similarity in Kant's philosophy, and opens the way for theory of theory-action and subject-object. And we show how Fichte, by this way, has transformed the meaning of freedom, reality and idealism. In this article, the authors carefully examined all of Fichte's achievements along the way, and then criticized Fichte's method and strategy, showing how he fallen into the trap of obstacles that he had previously recognized in Kant.