نشریه پژوهشهای معرفت شناختی
سال یازدهم شماره 1 (پیاپی 23، بهار و تابستان 1401)

This research aimed to examine the three issues of cognition and responsibility before God and the "other" and their accountability, based on the Allameh Tabatabai and Levinas’s approaches. The method of this study is comparative and analysis of the positions of agreement between these views. Per Allameh Tabatabai, God is infinite and a man is finite; Therefore, it is not possible to know the nature of the Supreme Being. Responsibility before God is also at the heart of other responsibilities to the others, and the secret of this responsibility is rooted in the inherent poverty and dependence of man. Although this responsibility is optional, it is an option that one should accept. Given God's absolute ownership, no one can rebuke him. From Levinas' point of view, it is not possible to discover the identity of the "other" by knowing the concept. The consistency of the subject depends on the "other" and has an infinite responsibility to him. A responsibility that the subject is completely passive in accepting and like a hostage who has no right to blame the "other". Accordingly, despite the differences between the characteristics of God and the "other," a close correspondence can be established between the two.

Gilles Deleuze, as a postmodernist philosopher with a sophisticated expanded view on life, offers an approach to analyze behaves which leads to the understanding of human action and behavior. Reading performances as a part of interactive arts which have a valuable place among modern arts that have been able to make dynamist art, are successful in a Deleuze’s method. In the present study, the cognition and perception of conquest performance have been studied and the aesthetic rules have been searched in it, and then the obtained knowledge has been used to recognize human behaviors from the perspective of Deleuze's philosophy. Based on the analytical-descriptive method with Deleuze's approach, thus can be said that the performance of conquest as an artistic event provides for the audience, the opportunity to live in the moment, and since it is not a complete action. It is his empiricism, so it makes no sense to make an aesthetic judgment about it. The audience's reaction to the effect is bodily, and the audience, of the body-machine, by connecting to tools and people in the moment, forms a unique machine that also has special potentials, and the choice of the audience(s), Directs the course of the event; Therefore, the performance space has been created in the moment and it has a random orientation based on the Rhizome.

The definition of humanities and the specific theoretical and epistemic principles on which these sciences are based, are among the most important topics for the researchers. The issue of the present study is that if the humanities are to be produced by an Islamic approach, on what epistemological principles are they based, what are the characteristics of these principles, and how do they affect the production process of these sciences. The achievements of the present study are: 1. the most important epistemological principles of humanities in the Islamic approach are: "realism", "theory of correspondence", "foundationalism", "certainness" and "rationalism"; 2. these five principles have a network characteristic, meaning that these principles derive from each other and affect each other, or in other words, they have a logical and interactive relationship; 3. as a result of generalizing these principles in the humanities, also with regard to "instruments and levels of knowledge", especially reason and rational perception, as well as intuitive perception and esoteric findings, as well as "sources of knowledge" especially religious texts, and "encounter of Islamic thought with epistemological pluralism and relativism", different views will be formed in the humanities compared to Western views, and based on this, we can speak in different layers of the production of humanities in Islamic approach. The present study seeks to provide a new definition of the humanities and explain the epistemological principles and characteristics of these sciences using a rational-philosophical method.

Kant considers the nature of rules of the taste to be interested, but at the same time believes that an objective basis can be found for the totality of these rulings in the power of judgment. First, given the coexistence of subjective and intersubjective elements in Kant's theory of interest, what relation does he establish between the subjective and the intersubjective judgments of taste? To answer this question, in the first part, while examining the logical features of the aesthetical sentence, we show that this sentence, in his view, is an aesthetic sentence that is issued in complete freedom and autonomy of the subject and by the other has a certain kind of general validity in its content. This kind of general validity, since it is purely based on transcendental structures which are common among all judgmental subjects, also has an intersubjective aspect, which Kant calls the names of subjective generality, aesthetic generality, and universal validity.  Second, how does Kant strike a relation between the subjective and the intersubjective? To answer this question, in the second part, we argue that Kant, although he believes in the subjectivity of the judgment of taste, considers this subjectivity to be of a special kind, which is the other aspect of intersubjectivity. For this purpose, we first try to explain the meaning of the subjectivity of the judgment of interest, and then to clarify the intersubjective aspect of this meaning. Finally, we show that Kant, based on the intersubjective validity he finds in the judgment of interest, considers the faculty of interest as a capacity for empathy between subjects and to bring them out of isolation.

The epistemological study of the propositions of mystical literature such as Rumi and Ibn Arabi’s Sufism as William Chittick understood, has been considered in this paper. "Research" and "imitation" are two cognitive strategies that have left their effect in earlier and later texts and have also been discussed in contemporary epistemology. The field is influenced by these two intellectual and narrative sciences, which have attracted the attention of scholars like William Chittick, and each one has its own appropriate method. This descriptive-analytical report shows that Chittick, in a paradoxical way, justifies the imitation in all the cognitions he acquires and the most rational stream of imitation, which is obedience to God. He tries to use the Islamic literary and mystical heritage to revive the intellectual tradition, and as a critique of modern epistemology, he points to the lack of cognition and existence, from Rumi’s view which is trapped in imitation and in the teachings of Ibn Arabi also make imitation an inevitable issue in the process of cognition and considering only God and open the way for creative thinking and reasoning. Although Chittick's opinions can be criticized in this regard as well as in the criticism of modernity, and some of them have been discussed in this article.

Hermeneutics has been defined as "interpreting". Hermeneutics has faced many differences and conflicts in its tumultuous history, and the views of theorists on the mission of hermeneutics and its realm have varied widely. One of the most controversial issues in hermeneutics, which has even led to a fundamental shift in hermeneutic issues, was the ontological view of understanding, as regarded by Heidegger and Gadamer. They did not know the truth, as in previous periods, through the presentation of methods can be achieved. Philosophical hermeneutics believed in subjectivism; Prior to the emergence of this view, hermeneutics such as Schleiermacher and Delta sought to find a way to understand and to understand the correctly in terms of author and objectivity will be possible. Although ontological approach to the understanding of discourse are considered by many of twenty century philosophers, It also has been faced the criticism. Emilio Betty Warrick Hirsch defended objectivism in understanding texts with a critical and methodological view of understanding. This methodological approach is called methodological hermeneutics and the ontological approach is called philosophical hermeneutics. In this article, we try to explain the objectivist methodological hermeneutics through a library method and, referring to Heidegger and Gadamer's views, address the most important critiques of Hirsch in the subjective approach of philosophical hermeneutics.

Abu Hamid Muhammad Ghazali was among Muslim scholars who accepted the interpretation in the religious scriptures and justified his position by the theory of interpretation. To prove his theory, he dealt with ontology of hierarchy of beings and epistemology of hierarchy in episteme and differences of apprehension as well. Ghazali, by passing of existence and knowledge entered the language and meaning, expanding and enriching the human understanding in his age. By this theory, Ghazali held that every single entity has a position in its related hierarchy of being, and to understand the scripture must study their position in hierarchy of existence. Doing so, he tried to advance a methodological interpretation with a ontological, epistemological, semantics and linguistic approach, in which reason and faith can be a harmony. Ghazali’s philosophical approach to human apprehension has been studied in this paper and his analysis of soul and its faculties introduced. His use of philosophical approach to apprehension to justify the theory of has been explained, as well. Thus, one could say that Ghazali as a rationalist scholar employed philosophical investigations to set up his theory.

Assessing the permissibility or impermissibility of the impact of unscientific values ​​on the knowledge process and its consequences has become an important issue in the philosophy of science in recent decades, and many arguments have been put forward to defend or reject this influence. One of the prerequisites for analyzing this issue is explaining the course of scientific research and drawing the contexts and pores of the involvement of values. It seems that each scientific activity has three major parts: entry, main process (preliminary and inference) and application, each of which includes several more detailed steps, and the inclusion of unscientific values ​​can be effective in choices and preferences and thus in the fate of scientific activity. The first and last stages of science are often valuable, and this does not interfere with the mission of scientific activity, that is, scientific objectivity. The middle and main stage of scientific activity in cases such as data analysis, method selection, weighting of evidence and selection of hypotheses, is pregnant with the influence of values ​​and arguments in the impermissibility of values ​​also indicate the slippage of scientific progress in these stages and avoidance of scientific and mental objectivity. It is personalization. In this research, by dividing the process of scientific research into three stages, the involvement of unscientific values ​​is outlined and shown that science is prone to be influenced by unscientific values ​​in different sections; The extent to which this influence is normatively permissible is a secondary issue.

One of the common methods to analyze the epistemological perspectives in Islamic tradition is the epistemology of their works describing and placing the principles of Islamic sciences in the form of contemporary epistemology. In this article, the theory of intrinsic authority of the certainty and its requirements will be applied to contemporary epistemology to clarify the principal (Usuliun) and transitive (Akhbariun) epistemic structures as two main schools of thought in the Islamic tradition. With the rise of epistemological debates in Europe and the controversy over how to respond to Goethe’s problem, it seems that a trace of belief in introversion in principles and extroversion in the transitive cannot be seen without the connection between Islamic tradition and Western philosophy at that time; Epistemological introversion and extroversion in the Islamic tradition have a completely religious color and smell, and contrary to Western philosophy, both groups have only sought to know and achieve the divine commandments; Applying the epistemological tools of these two approaches in the Islamic tradition will strengthen the mechanisms for inferring divine commands from their resources. In this article, we seek to provide an overview of the implications of each of the epistemological perspectives and, consequently, the need for modifying some principle rules. The importance of accepting the difference between the cosmological effects of certainty (stimulus) and its legislative effects (justification) in fundamentalism and the need to develop trusteeship in transitive is one of the most important findings of this research.

Interpretation of the Holy Quran with the aid of new scientific discoveries, including "hypothesis and theory" and "rule", has been supported, by later and early scholars. In the recent century, the use of this interpretive method has been very popular. Methodical and valid scientific interpretation has valuable achievements Such as: proving the miracles of the Quran, strengthening the faith of Muslims, , paying attention of non -Muslims to Islam, and eliminating the idea of the contradiction between science and religion in Islam and a better understanding of the Holy Quran and etc. The present article is problem-oriented by using descriptive, experimental and systematic analysis methods. The main question of this article is how, according to Ayatollah Javadi Amoli, on the basis of  two principles "the necessity of application of scientific propositions” and “extremist uncertainty of empirical sciences”  in interpreting the Qur'an and the impermissibility of using suspicion in understanding of the meanings of the Qur'an"  Can the experimental sciences be used in interpreting of the Qur'an? The result of this article is as follows:He believes that empirical theorems are also epistemic.He believes that sense and experience can be a source in the exegeses of the Qur'an.He believes that "particularity" and "possibility" empirical theorems are also scientific, although he accepted that there are differences between possible experimental propositions and certain ones.He has regarded epistemologically empirical certainty weaker than philosophical or mathematical certainty

The method of the works of these sages when compared, it may be said that one of the most important epistemological topics of the illuminative philosophy is the emphasis on the discussion of knowledge in presence and intuition. He considers the knowledge in presence to be infallible and true knowledge, but he considers the acquired knowledge to be a pure mental imagination which has no benefit from the  reality; Rather, what it has is only a form and an image of an object in the mind with external reality; of course, in the discussion of truth and falsehood, it agrees with the "theory of conformity" and in the discussion of the value of knowledge, it is "fundamentalist". Unlike Sheikh Ishraq, Allameh believes in a purely rational way that first; The origin of all knowledge and perceptions, even axioms, is  senses and sensual perceptions, and the abstraction of axioms from sensory concepts is unimpeded; He also attributes the formation of self-evident intelligences to another activity of the mind, which is the abstraction and derivation of philosophical second intelligences; Acquired knowledge is a rational derivation obtained from a known  in presence to which the intellect has inevitably admitted, and it is the known in presence of an imaginal and rational being which comes to the present of knower with its external existence, and this is the basis for Allameh to enter Discussion of knowledge in presence. Allameh, like Suhrawardi, believes in the "theory of conformity" and "foundationalism".

Our understanding of changes that occurred in Popper's thought on biological evolution can help us to discover some neglected aspects of his philosophical system. The article argues that some of Popper's epistemological views have changed over his intellectual life on his attitude towards evolution. These intellectual changes have been occurred from the belief in the possibility of not using truth and falsehood in his initial opinions, to emphasizing the issue of truth and truthfulness in his middle career, and finally moving more and more from a proposition-oriented perspective to non-propositional evolutionary perspectives in his late life. In later Popper, we see a mature evolutionary perspective that is original, and completely different from his earlier reading of Darwinism. These changes have consequences for Popper's thought system, especially in the field of epistemology. On the other hand, the originality of Popper’s reading of Darwinism is rooted in some of his philosophical thoughts. Per Popper's view adaptation is produced as the result of a problem-solving process and biological evolution is the product of an epistemological process. The article is an attention to the reconstruction of Popper's philosophical system in the light of his understanding of his invented reading of evolution; a reading that is conform to some of the new developments in evolutionary biology.