نشریه پژوهش های فلسفی
پیاپی 40 (پاییز 1401)

In contemporary philosophy, a lot of attention is paid to the philosophy of ethics and the history of philosophy. In this period, by referring to the previous philosophers, they are trying to add to the richness of philosophy. Stoic philosophy is one of the courses that is being discussed a lot now. Stoic philosophy deals more with moral issues and moral psychology with an educational approach. Due to the importance of the issue of ethics and the psychology of ethics with an educational approach in the contemporary period, there is now a lot of research on Stoic philosophy. There are many philosophers in the Stoic school, and one of the most important of them is Epictetus. Many books have been written about Epictetus' thought. One of the greatest exponents of Stoic philosophy is Anthony Long, who has written many books on the opinions and thoughts of Stoics, as well as the description and interpretation of Epictetus' thought. Long considers the unity and coherence of Epictetus' philosophy in four fundamental concepts, which have a strong connection with his educational approach. They are: freedom, volition, judgment and the integrity. In this article, the basic concepts of Epictetus' educational philosophy are analyzed according to Anthony Long.

The foundation of our world is based on subjectivity. In such a world and from the perspective of subjectivity, although a person is not born a subject, he becomes a subject. But reaching the level of subjectivity is the responsibility of subjectivity and its educational horizon and discourse; It is in this way that a person learns subjectivity and subjectivity comes. With this description, this article seeks to raise a question and then a research about subjectivity under the title of subjectivity paidia. This question is a topic that can be raised and discussed due to the wide and deep relationship of subjectivity with the history of philosophy and the modernity period, as well as its relationship with our contemporary way of thinking and life. Paideia of subjectivity, as a current with Greek, Renaissance and modern contexts, is first of all concerned with education, and secondly, it is a platform for practicing subjectivity in terms of opinion and action, and finally, it is aimed at cultivating something called the subject. The paidia of subjectivity is not aimed at the education of human beings in a neutral and unconditional way, but it is an education of a subjective type, subject-type or subject-oriented about humans. Paideia of subjectivity, in the sense of subjectivity education and subjectivity training and subject education, has historical roots and its contexts and footprints can be more or less and in different ways, in Greece and the periods after that and up to the period Contemporary sat watching. Questioning the paidia of subjectivity, from a descriptive point of view, can help us discover the characteristics and components of this current, and on the other hand, from a prescriptive and recommendatory point of view, it can reveal the elements and general educational directions of this current, paidia of subjectivity, can be discussed as a foundation for all philosophies of education.

During the last two decades, the discussions related to "theory of children's mind" and the teachings related to the process of "mind training" have been widely promoted in the intellectual circles of the world. In such a way that half of the researches related to cognitive evolution in some countries have been related to "theory of mind". In our country, the project "teaching philosophy to children" was presented in order to strengthen and train the mind, which met with public approval. Although this project was severely criticized by some researchers, it played an effective role in strengthening the students' scientific foundation, acquiring problem solving skills and the training of the mind has played a role. This article, while stating the issue of "cognition" and "how to acquire knowledge", which is considered as an important and independent issue of conflicting opinions of thinkers in this field, examines the disagreement between the scholars of Masha and Sadr al-Mutalahin Shirazi in this field. Unlike other thinkers who consider the origin of "science" to be forms that dissolve in the soul and can be perceived in the form of "achievement", Mulla Sadra considers it to be the result of its invention and creation in the soul, which is "present" and with participation. "Imagination" is activated. Based on this, in the process of education, the training of mental powers alone is not enough for the growth and perfection of learners, and the strengthening of "imagination" should also be included in the agenda of the country's educational planners.

Studying education problems in view of socrates-plato, and sophist's means studying their point of view regarding humans’ progression in the being and their journey towards prosperity. During Classical Greek Sophists, declared that the effort to find the world’s governing necessities and thinking about abstract concepts is pointless. In their view, prosperity forms in the means of gaining proficiency in fields like eloquence and using these skills in social life. On the contrary, Socrates believed that the true meaning of education can not be limited to these doctrines; one should gain awareness about prosperity itself. Humans’ can not perceive the position of their desires in the path of prosperity unless they obtain true awareness about the semantics of prosperity. With considering virtue as the source for prosperity and providing “The Cave’s” example, Socrates demonstrates that existence contains layered realities. While criticizing the sophists’ definition of eloquence, he recognizes their students lacking true wisdom and finds actual growth in dialectic. Socrates’s dialectic shows the importance of going through different levels of truth while asking about the place of everything by humans. On this ground, he conducted conversations with the people of his society. In his educational system, a tutor is one who is familiar with the reality of the world and shows the contradictions of the learner's knowledge by asking proper questions. This way, the tutor informs the learner about his lack of wisdom and provides a platform for common progress to find the truth.

During the 20th century, education assessment reflected the learners’ knowledge of the material based on their test scores. However, in recent years, with a change in societal expectations, educational expectations and practices including educational assessment have also changed. Educational philosophy has provided modified insights into the aim of education and the nature of learning. The traditional assessment of learning has been challenged and consequently complemented by the two more recent assessment philosophies of assessment for learning and assessment as learning. The resultant assessment philosophies enhance learning within their own conceptual frameworks. Reviewing the advantages and drawbacks of each educational assessment approach, the present study proposed a balanced model to achieve more comprehensive educational goals.

This research was done with the aim of explaining the theoretical model of philosophical counseling in education based on wisdom and Socratic dialogue. The type of research is applied in terms of purpose and qualitative in terms of approach, and to explain the purpose and obtain answers to the questions, the method of conceptual analysis and its interpretive type was used. In order to collect research data from the works of the first category and the researches carried out regarding the title of the research, including Plato's dialogues, theses, articles, works and writings and historical narratives related to the subject of the research was used. For this purpose, the available and appropriate samples from the sources related to the research subject were purposefully selected and a form was used to record the data, and the data obtained during the research were continuously analyzed and interpreted. According to the findings of the research, the authentic dimensions of human identity have been marginalized due to the prevalence of false identities caused by non-authentic worldviews, and a significant part of his worries and internal conflicts are related to these conflicts. Philosophical counseling approach is based on wisdom and Socratic dialogue, with the premise that these conflicts have internal roots, including ignorance and the superior power of persuasion of superficial worldviews, and they strive by relying on the fact that humans have an innate will for good, in an effort to overcome these conflicts with self-knowledge. Discovering the basic philosophy of life based on inner dialogue. Therefore, the ideal model arising from this approach is a three-stage process consisting of discovering false identities, challenging and questioning these identities and moving towards a new worldview.

For the first time, Mulla Sadra presents a new type of intelligence called "Al-Hikma al-Ghriziyya" or Wisdom intelligence (WI). In terms of Wisdom intelligence level and its relationship with education, he proposes three general spectrums and states that only one spectrum needs education on theoretical reason and training in dimensions of behaviors, emotions, inclinations, and moods as the prerequisites for attaining wisdom. Given the patterns he introduces of the wise, he considers wisdom to be searched in all cultures and religions. On the one hand, Emmons pursues SI as the ability to enter higher spiritual states of consciousness, to solve problems for functioning well being and expands five-factor of spiritual intelligence and considers spirituality to be non-native, and this is the starting point of this analytical study for adaptive evaluation of spiritual intelligence and judgment intelligence and the ratio of the two.

The concept of spiritual intelligence is more general than the concept of Wisdom intelligence, and the three-factor model of Emmons's SI is similar to the criteria of Wisdom intelligence; However, Mulla Sadra has a cognitive and philosophical approach to the issues of intelligence and is careful about the source and manner of achieving consciousness

The present essay is a study and an analysis of important theoretical principles that we might find in Protagoras. Subject of this dialogue are moral virtues: their unity/plurality and teachebility or unteachebility. Virtues generally are wisdom, justice, piety, temperance and courage. Reading Protagoras and studying its parts with some points taken from other dialogue Meno, can light on the former; because Meno’s theory of anamnesis (teaching or knowledge is recollection) as a perspective describes the meaning of to teach or teaching (Meno, 79-80). Protagoras wanting this meaning and only takes teaching as a transition of arts and virtues from the elder to the young. Our disscution of Socrates and Protagoras's ideas on education is not only based on their differences and contrarieties but also on their similarities and intractions: coversations that are going between the philosopher and the sophist depict a relative convergence of their opinions on the education of the young. Symbol of the mentioned convergence is the principal view that emerges at the end of Protagoras; Socrates suppose and say we (I and Protagoras) must revise our opinions until arrive at a consequence on the teachebility or unteachebility of the virtues: if virtue is knowledge (wisdom), then it is teachable. (Protagoras, 361a-c). This result is at the same time repeated in Meno (87) and is one of theoretical principles.

The discussion about the issue of will and its role in human life has a long history. In the field of Islamic civilization, the roots of this debate go back to the first half of the first century and the conflict between Ash'ari and Mu'tazila. This article, which has dealt with the comparative conceptualization of the issue of will and autonomy in the field of education with a qualitative method and a descriptive analytical approach, tries to make a new conclusion about anthropology and the issue of will by relying on the " equivocal human" model. In this comparative model, which is deduced from the text of the Qur'an, mystical texts and Sadra's philosophy, human while being a "univocal concept", is an "equivocal being" that includes infinite levels of existence. From one point of view, the levels of human existence can be classified into four levels: material, ideal, rational and divine. In order that in Sadra's wisdom, existence is concomitance to knowledge and will, so human will is also equivocal. Each level of equivocal human existence has a stronger will than the previous level and a weaker will compared to the next level. If man is an equivocal being and, accordingly, the levels of his awareness and autonomy are also equivocal and hierarchically, naturally, it is impossible to talk about a single education system and method of education in all these levels. Each level of human consciousness and each level of his will requires its own educational method and system.

The connection between the philosophy of "education" and "design" is dependent on the influence of social norms, and the inherent existing connection between the elements of "truth seeking" and "action orientation", as well as the common theme of "Action in pursuit of desirable change" as long as the intended result is achieved. Taking these into consideration, the current study aims to analyze the commonalities of “Education Research” and “Design Research” subtypes, under the title of “Ethical Action Research”. Research in the aforementioned fields is the same as taking action in them. The current conceptual research is of a fundamental-theoretical type, which has used the descriptive-analytical method to analyze, interpret and combine the results and findings, after examining the fields of "Ethical Action Research", "Education Research" and "Design Research". The results indicate that producing knowledge in the previously mentioned research subtypes is done in the form of "Ethical Action Research" in the fields of science, philosophy and technology. "Theoretical reason", "Productive Action" and "Instrumental Action" are utilized to evaluate and find solutions for the dilemma. Inductive, analogical and abductive reasoning are the dominant logical solutions for the preeminent realization of the aforementioned action. “Ethical Action Research” could therefore be considered as the intersection between the two researches types of “Educational Action Research” and “Research Through Design”. It is advised that for future research, their interaction and synergy is taken into consideration due to the commonalities in their background.

The Socratic Method known as elenchus is the method used in Plato’s earlier dialogues namely Socratic dialogues. This method was a response to the sophists’ claim about the teaching of the virtue. Socrates used this method to disclose their ignorance. Through questioning and answering, he tried to make others aware that the searching for knowledge and virtue is achievable in a dialectical process and in relation to the other. The Socratic Method is not a simple method of dialogue, but it also points to the finitude of human understanding and, consequently, to the nature of philosophical thinking. From Socrates’s viewpoint, philosophy means the love of knowledge, and the claim on absolute knowledge is nothing more than an illusion. Through question and answer, Socrates tries to challenge other’s claim of knowledge and put them on the path of searching for knowledge. Thus the Socratic Method can play a powerful role in teaching. In Socrates’s thought we observe the interconnectedness of elements, all of which are understood in relation to each other. The doctrine of recollection, elenchus, dialectical art, question and answer and so on are among these elements. In this paper, while paying attention to these elements we will try to examine the nature of the Socratic Method.

In this article, we try to have a general philosophical view on the philosophy of education and training. The great teachers of education and training have spoken a lot about education and training and its stages. According to them, the only way to reach human perfection is through education. Although education is a necessary condition for the perfection of man, it is difficult to achieve. Education has great value in life and requires a long time and flexibility. The formation of human personality depends on the way of education. With proper education, a person can walk the path of perfection, and if the education and training of a person is neglected, he will be reduced to the level of an animal. Individual and group work is needed to solve education issues. In addition, using the experiences of the predecessors and the opinions and views and philosophical perspectives of new teachers in this field can be a way forward. The complexity of life in today's era is such that the need to be familiar with the latest theoretical perspectives, both in educational sciences and in philosophy, is an unavoidable necessity. Therefore, in this article, we try to emphasize this issue more.

The later Wittgenstein presents all kinds of knowledge in the form of language games based on forms of life. One of the implications of his later views is that certain language games and forms of life are incommensurable. Since each person can know the world only through his/her own form of life and language game, those who subscribe to entirely different language games cannot have a proper understanding of the forms of life of others. They are not able to critique and evaluate their knowledge of reality unless they abandon their own customary forms of life and internalize other forms of life that they want to know about, that is, to become a member of a society based on those different forms of life. In contrast, Popper emphasizes the objective nature of knowledge by considering external reality as a major criterion of objectivity. Popper maintains that the growth of human knowledge takes place through a never-ending process of critical evaluation of previous knowledge claims and a continuous supply of new conjectures for capturing reality and their critical appraisal incessantly. In this article, following a brief description of the philosophical approaches of Wittgenstein and Popper (Sections 1 and 2), and a brief explanation of the anti-relativist attitude of critical rationalism (Section 3), we turn to a critical assessment of Wittgenstein's relativist approach through the prism of Critical Rationalism (Section 4). The last chapter of the article (Section 5) is dedicated to a brief recap of the topics discussed in the earlier sections.

The philosophy of transhumanism is a theory close to artificial intelligence, which is mostly seen in the form of science fiction movies, and based on it, with the help of artificial intelligence, human intelligence and physiology have been modified and increased, and as a result, we will see a new advanced human. This theory looks at the future of artificial intelligence from the perspective of threats and presents a picture of the future of man that has been more influential in sciences such as biomedical technology, sociology, psychology, art and philosophy more than other sciences. This theory has also been named as "the most dangerous idea in the world" by theorists such as "Francis Fukuyama". For this reason, considering that transhumanism covers a wide range of ideas, it was necessary to address this issue. Based on this, using available scientific data and theorists' opinions, we investigated this meta-technology based on artificial intelligence from the approach of cognitive and philosophical sciences. In this article, inspired by the hypotheses of Le Breton (2008) and using the descriptive-analytical method, this theory has been examined. It also answers the question of what is the position of man in the era of transhumanism and how the combination of the two will be in the future. This article also discusses technological determinism and social ethics at the time of the emergence of robots with human capabilities.

Jean Baudrillard the postmodern social theorist adopted a philosophical approach for explanation of the contemporary world. Baudrillard refers to the current state of affairs in the world as “Hyperreality” and believes that today the simulacra are more real than the reality itself. Art and cinema have also turned into tools of simulation and Baudrillard targets them with his penetrating critiques. The present essay is an effort to discuss Baudrillard’s solution for cinema’s survival. Among the achievements of the current essay, one can mention the fact that according to Baudrillard, contemporary cinema is so immersed in the simulacrum that it has become a means for simulation. Baudrillard is so pessimistic that it does not seem that in his view, there would be a path in the postmodern world to escape the simulacra. As a result, cinema does not also have any path to avoid it. The solutions suggested by the authors are basically focused on taking advantage of the simulation itself; of course, this simulation is intended to expose the simulacra to which we are referring as “simulating the simulacra”. Consequently, in this essay – through continuous references to Baudrillard’s ideas – it becomes evident that “simulating the simulacra” can occur through excessive insistence on simulation. Among the operational approaches that can assist it, one would refer to frequent use of digital special effects or “doubled simulation” toward the exposition of cinema’s simulation.

In contemporary ethics, moral expert as a person who can recognize sound behaviors in complex situations and be the ideal moral agent. This matter is not new and can be found in Hume's moral philosophy, but it is not as well-known as it should be. If we look at Hume's works, not only we will find a lot of evidence in this issue, but also there is correspondence between it and the true judge, the famous doctrine of Hume’s aesthetics. As there is true judge as a person in aesthetics that with Strong sense, delicate sentiment, practice, comparison, and free from all prejudice Gains general principles of art and recognizes real beauty; In morality, there is a man of temper, preserve himself from illusions, has the command of himself and can separate feelings in complex situations. he determines the right behavior, virtue, and vice. Also, both true judge and moral expert recognize common mistakes and are considered as ideal figures.

John Cottingham, a contemporary English philosopher, considers the best way to understand religious beliefs to be an empathic understanding. He calls his theory “the epistemology of involvement”. Based on this theory, in order to understand religious beliefs, one should put aside the detachment approach and by entering the life of faith, provide the conditions for the realization of the religious experiences of the believers, and at the same time, maintain the critical opinion in this sympathetic participation in religion. He considers such an approach to be a middle way between Kierkegaard's irrationalism and Plantinga's relativism and considers it generalizable to other philosophical fields. This approach faces criticism. First, before entering a religious life, it is necessary to evaluate its worldview, and this evaluation precedes the practical system and literary and emotional texts of that religion. Second, there is no connection between an empathetic understanding of religion and entering into a life of faith, and thirdly, by entering into a life of faith, the acceptance of a belief will be involuntary, and after the realization of such a belief, it is not possible to criticize it.

The purpose of this article is to examine the similarities and differences between the hagheeghat-e muhammadiya and Adam Kadmon, from the point of view of Mulla Sadra Muslim and Deleon Kilimi.The studies are based on the ontological attitudes of two Abrahamic religions. The research method is a comparative study with an analytical-descriptive approach based on the method of library studies. This research specifies, the hagheeghat-e muhammadiya and Adam Kadmon are both as the first manifestation of the divine essence.In Mulla Sadra's view, the hagheeghat-e muhammadiya includes the infinite lights of the names and attributes of truth.And he has matched it with the first issued and with the first intellect.But Muses Deleon's view is that Adam Kadmon has ten safiroth or ten lights of divine attributes.Adam Kadmon is the first manifestation of Ein-Suf. The result is that, In Islamic mysticism and also according to Mulla Sadra, the perfect human being is the manifestation of the the hagheeghat-e muhammadiya According to Deleon, the perfect human being is Adam Kadmon.And from the point of view of these two people, the the hagheeghat-e muhammadiya and Adam Kadmon are the origin and destination of creation. Of the important differences between these two views, The difference is in the number of names and attributes that make up the existence of a complete human being.

Paying too much attention to the eternal power of reasoning and ignoring the latent mental spaces has created crises of the gap between the contemporary human and the artificial environment. Therefore, it seems vital to recognize the roots of the connection between the mind and the body in the fields of architecture in the past. Aiming to identify the mystical field in the Iranian introverted architecture, this study investigates another field, beyond the realm of existence mirror. The theoretical foundations of the research specifically refer to the position of the phenomenon of mirror in philosophy of Illumination and its role in the Iranian introverted architecture. The main research question refers to how the essence of space appears in the architecture. The qualitative method of this research is based on an interpretive philosophical view that uses the methodology of logical reasoning to explore the inner reality of space-place. The results show that the development of other sides of things and the recognition of the field beyond the realm of mirror would be possible by the transition from the methods of looking inside and outside in the fields of Iranian introverted architecture. Meanwhile, “the confrontation of mind and object” leads to “internal and external transformation of the human being” and creates “another realm called the world of mystics". The degree of presence in the space of introverted architecture is adapted to Suhrawardi's philosophy and passing through the seven steps of: the trouble of separation from the outside, joining to the inside, awakening, astonishment, annihilation, immersion in the depths of maze, the return and development of a mirror phenomenon, the human enters another realm of existence. At the end of this path, the mystics will appear in the interior spaces of architecture.

By some standards, chemistry is one of the largest scientific fields in the world, a science that is concerned with the "direct influence of molecules on human life" and thus raises ethical, political, philosophical and epistemological questions. In this article, with the aim of examining the development process of this science from a philosophical and historical perspective, relying on library studies and existing articles, the main issues and trends in the evolution of the philosophical view of this science, and the relationship between the philosophy of chemistry and the philosophy of science, focusing on issues in The philosophy of chemistry that caused major revisions or developments in the philosophy of science was reviewed and evaluated. Studies have shown that until recently, chemistry was practically ignored by professional philosophers of science for various reasons, such as historical neglect of chemistry, reduction of chemistry to physics, and lack of focus on the properties and structure of chemistry, and since the early 1990s, With the social organization formed in it and the expansion of scientific activities increasingly from disciplinary boundaries towards problem-oriented research, the situation changed drastically so that the philosophy of chemistry is currently one of the most flourishing fields in the philosophy of science.

This article aims at disambiguation or better say, decontradiction of the concept of ideology by referring to Ricoeur's opinions about ideology. Ricoeur calls his method of studying ideology phenomenological. Why phenomenology? Because the term ideology, when placed in a polemical framework, will suffer from both "bad use" and "abuse". Only with a serious semantic approach and a correct explanation of the conditions that this concept depends on, can we put an end to this abuse. Such a task is possible in the light of an approach that Ricoeur calls "developmental phenomenology", "a rising analysis of the concept" and "an attempt to explore the subsurface of the obvious meaning of ideology to reach its fundamental meanings". The attempt is to disambiguate this concept, which is at first glance polemical and controversial, so that a clearer and fairer definition of it would be presented. Based on Paul Ricoeur's work titled Lectures on Ideology and Utopia, which was delivered at the University of Chicago in 1975, and his other articles and works on ideology and phenomenology, this article has tried to answer the two main questions of this field together with Ricoeur: a) Who were the main theorists of the concept of ideology? b) How many major definitions can be extracted from the phenomenological study of ideology? The extract of the intertwined answer to the two mentioned questions is that Ricoeur, while examining the works of people such as Marx, Althusser, Mannheim, Weber, Habermas and Geertz, questions the common and negative perceptions of ideology, and based on a detailed and deep examination of the works of the mentioned thinkers, comes to three major and specific definitions, or in other words, three stages or functions of ideology; the first one based on Marx's definition, the second one based on Weber's attitude and the last one based on Geertz's views about this term. Ricoeur calls these three definitions, stages or functions respectively, ideology as "ambiguity of reality", ideology as source of "power legitimacy", and finally ideology as source of "social cohesion". Based on such an analysis of ideology, in the second part of the article, the different functions of utopia have been discussed, and while emphasizing the positive aspects of utopia, it has been concluded in conformity with Ricoeur that a society without utopia is a dead society.

In the field of philosophy of religion, the issue of the existence of world after death and the doctrine of rewards and punishments in the hereafter is one of the important and confusing issues as persuades theologians and philosophers of religion to present various and contradictory views about it. Meanwhile, despite David Hume's considerable reputation as one of the most important philosophical critics of religion, the secular irreligious significance of this philosopher's views, especially on the issue of induction and probable reasoning, has not attracted the attention and energy of Hume's researchers in recent decades. The main objectives of this paper, on the basis of methodical research, are to identify the relevance of induction and probable reasoning to the problem of belief in a future state and to the doctrine of rewards and punishments of human acts in philosophy of religion, and to show that the goal of Hume's critical analysis of the credibility and practical significance of religious inductive arguments, by providing an account of the foundation of probable reasoning, is to reject the principal aims of defenders of Christian orthodoxy. It was orthodoxy defender’s aim to show, on the basis of our experience of this world, that there is a future state of rewards and punishments, and that prudence requires that we guide our conduct in this life with a view to our expectations of happiness or misery in the next. We will show that Hume provides a naturalistic account of the psychological mechanisms for the foundations of probable reasoning that generate our beliefs concerning the future, and this account serves to explain why religious arguments concerning the doctrine of a future state inevitably fail to persuade us or influence our conduct, so the doctrine of state of rewards and punishments is of little or no practical consequence for human.

The argument between Habermas and Rorty is directed toward organizing justification relations based on the Truth. Both of them suggest a pragmatic turn to avoid Truth deadlocks of the epistemological approach. Their difference of opinion is formed from the fact that Rorty takes the pragmatic turn to the extent that eliminates the concept of Truth, but Habermas considers a Kantian meaning for Truth, according to which Truth is merely a regulative and transcendental idea that assuming its existence is necessary for the possibility of organizing justification relations of actors. Rorty, on the other hand, believes that Truth even in its regulative and transcendental sense, does not offer any useful meaning. Because nothing can be targeted and achieved unless it is recognizable how to gain it or how to get an approach to it. The criterion that Rorty offers to organize justification relations is not a Truth in the future, but a narrative of the experiences we have had. It seems that Rorty is successful in rejecting Habermas' criticisms against the possibility of eliminating the concept of Truth in organizing justification relations; in the sense that his thought is more compatible with a pragmatic turn. But Rorty's alternative for Truth also implies that no specific goal virtually is conceivable for the human being. The worthiness of narratives in organizing the relations of actors is recognizable only in the realm of experience. According to him, we should only hope to follow a better path than the previous one. This ambiguity in Rorty's thought is perhaps the most important challenge in accepting his views.

Some philosophical-theological conflicts in the topic of A priori science, God's will and omnipotence with the issue of compulsion and human free will are still debated by commentators and experts. Re-reading and analyzing Ibn Sina's opinions about the effect of human will in the cause and effect system of the world and his solution to the paradoxical solution of free will and divine predestination necessitates research on this issue. Ibn Sina explains the system of will and free will as well as the knowledge of God's favor as the best system. According to Ibn Sina, divine destiny is God's general knowledge of the best system, and from this knowledge, possible beings emerge. According to him, based on divine decree, man has a type of will that has been subject to the will and providence of God with the discretion of what the speaking power recognizes as good. Man's free will can realize his desire or practical power -instead of being motivated by lower animal powers such as appetitive or angry powers- in the direction of realizing intellectual forms. It is in obtaining and paying attention to such a possibility that a person is placed on the path of destiny, that is, the granting of free will, in the sense of choosing goodness, beauty, and goodness, through the power of wisdom. From the point of view of Sheikh Al-Raees, human discretion means to be in line with God's will and his providence for the actualization and realization of the best system. This research is done with descriptive-analytical method.

Critiquing the ontology of essence, Gilles Deleuze, in the Logic of Sense, provides an “ontology of sense” in which the notion of ‘sense’ as its central point is developed to establish a connection between thought and existence. Employing Stoic logic and concepts such as lekta, event, effect, expression, etc., and also applying Leibniz’s concepts of convergence and divergence relation between series of singularities- events, he presents his new ontology. This paper, aims to examine the notion of ‘sense’ in Deleuze’s Logic of Sense and provide an account for his conception of ‘Ontology of Sense’. So, after a glimpse at the ground which it grows and departs from, we go further to determine the topology of sense in Deleuze’s thought and get closer to understanding his ontology of sense, by making its connections with other concepts and ideas. Finally, we hope these steps could illuminate the relation between language and existence in Deleuzian philosophy.

Moral particularism, which is one of the intellectual orientations in contemporary ethics, opposes the importance of principles in morality and in principled theories of ethics on metaethical grounds, and regards it detrimental to moral thought and judgement. I believe that the particularist’s challenge against principled ethics is important, and therefore it is a requirement that the problems of particularism are identified to be then solved. In this paper, I investigate some problems of particularism that stem from particularists’ reliance on reasons. I first explain what reason is in moral metaphysics debates, and after discussing the relations between holism, atomism, particularism, and generalism, I make clear why particularism’s reliance on reasons is not useful for it. Reliance on reasons is also detrimental to particularism, in the sense that causes inadequacies in it. For, first, conceiving morality only in terms of reasons at best creates an inadequate conception of moral obligation and therefore of morality; and second, narrowly conceiving moral principles in terms of general reasons prevents particularism from being inclusive against all principled theories of ethics. I discuss why the categorical imperative as a significant example shows that the scope of moral principles is broader than the scope of moral reasons.

There are two grand discourses about human sciences: first, universal discourse of human sciences, which is rooted in discussion related to humanities and natural sciences and prescribes a single copy of formula for science including human sciences; second, discourse of native or Islamic humanities that find the opportunity to express after the independence of third world countries, including Muslim communities. The discursive debate in Iran, particularly after the Islamic Revolution, was a clear manifestation that is continues. In this article by focusing on the nature of humanities and various readings of scholars about the issue, posed the question that the nature of human and social sciences has greater affinity to which of two indigenous or universal discourse. The answer to this question and result of survey of hypothesis, by reliance on the method library-based research and analytical analysis was that with regard to the substantive aspects of human sciences, the dual nature of assumed-real statements, none of two discourses alone can guard and guide the system of humanity knowledge in different countries. As a result, engagement of global and local discourse of human sciences is necessary for nutrition of the general-fixed and variable-specific aspects of system of human and social sciences. Quality of interactive combination of global and local discourse of human sciences in the light of the realities and requirements is the index of a country's scientific progress or regress

The aim of this paper is to analyse opinions of Kierkegaard in his famous book, Fear and Trembling, and Heidegger’s points of view in the great work of thought, Being and Time, in order to present a new meaning of human. And these all going to introduce the new aspect of Ethic. Kierkegaard puts the act of the faith against of the virtue ethics according to the tale of Abraham in the Bible. He claims that the act of the faith transcends from general ethic with achieve its individuality. The actor of the faith can not returns to generality, as the actor of tragedy can. He leaves the generality to make decision in a free manner. on the other hand, Heidegger’s existancial analyses leads into that the human determiner is not an ideal essence, but it’s his existance, in other word it’s his ability-to-be. Human is who he can be. So it is obvious that these two great thinkers believe that human is not a predestined being, but he is facilities. And for this reason we can renew our definition of the ethic.

The legal definition of healthiness and illness is important philosophical issues that have been introduced as a psychic qualities witch does not belong to body and only exists for the sole. But in current definitions of health and illness, focuses are on the body and its function. Medical science mainly tries to cure body diseases. Medical problems such as incurable diseases and the prolongation of the treatment process in some apparently well-known diseases create the suspicion that the explanation of health and disease needs to be changed. This article studied the health and illness in philosophies based on the authenticity of existence, especially transcendental wisdom, with a descriptive-analytical and library method. The result was that it is better to explain health and illness as a way of existence or manifestation of beings. Considering the priority and comprehensiveness of the soul means sole is the agent of health and disease control. Therefore sole should be paid attention to improve cure. The use of common drugs are only for sole-improvement. Among the consequences of this change is the introduction of treatment for incurable diseases. In the treatment of curable diseases, it is expected to shorten the treatment process and reduce treatment costs.

The postmodern condition is a cultural situation in which contemporary man lives. This cultural situation can be considered from different standpoints. This article tries to investigate the postmodern condition in connection with the cyber. It will explain that in our time, like all past ages, culture and technology have reciprocal connection and interact intimately. The interaction of postmodern culture and cyber technologies has led to a crisis in Theology and even in regard to the seminal openness towards the divine. The ultimate goal of the present article is to explain what this crisis is. The importance of this explanation lies in the fact that in order to overcome a crisis, we must first gain a correct and sufficient knowledge of it. We will see that the interaction of postmodernity and the cyber has led to the emergence of hyperreality and will ultimately lead to what we call a leveled Being. Taking advantage of the precious heritage of Persian literature, and referring to an allegory from Ferdowsi's Shahnameh, we will try to show why hyperreality can be equated with what Ferdowsi calls sarā_e_derang (the "deferment abode.") This similarity will make it easier for the Persian-speaking reader to understand the current crisis in the world.

Hegel is one of the few thinkers who has thought about the art of sculpture. He has spoken concisely in his book Phenomenology of Spirit and extensively in his Lectures on Fine Art about sculpture. The common feature of these two texts is that the Absolute, which is synonymous with the Divine, in both, has been able to express self-conscious through Sculpture to the extent of the power and capacity of art. Hegel considers art to be over after the Romantic and believes that art can no longer represent the need of the Spirit because art is no longer an urgent need of the spirit. Modern sculpture is fundamentally different from Hegel's conception of this art. However, this new conception of sculpture can also be found in the heart of Hegel's thought. Hegel considers the art of sculpture as expressing and representing the divine order in different stages of history (including the history of religion and the history of art). In the art of modernism, the human body as a sanctuary and temple of the spirit has disintegrated, and the art of sculpture can no longer express the divine. In fact, the foundation of modern sculpture is humanism, and human individual and social affairs replace the divine. In this article, an attempt has been made to reflect on the relationship between the divine order and the announcement of the end of art by Hegel. Then the discontinuity of the expression of the divine command in modern sculpture is investigated. The results suggest that a secular conception of modern Sculpting can be extracted from the heart of Hegel's thought.

The main purpose of this study is to analyze the barriers to intellectual education on Hegel's point of view. The present research was qualitative research and the research method used was qualitative content analysis. The results of this study showed that the individual barriers to rational education from Hegel's point of view are: self-centered, fear, abstraction, negative skepticism, austerity and social barriers to rational education are: utilitarianism, collectivism, hypocrisy and fear of judgment. Negative. According to Hegel, obstacles to intellectual education begin when a person, due to lack of personal independence, lack of free will and lack of reciprocal and equal relationship with another, can not act as an independent intellectual being or when actuality It should not act as an independent rational being, but as an object serving the interests and purposes of other people. However, Hegel considers the obstacles of rational training as other stages of raising awareness as a step towards the development and promotion of the individual's personality, because consciousness faces these limitations and the intellectual obstacles and suffering that it suffers in the meantime. Can be aware of his inadequacies, which leads him to put himself in front of himself as an object and by exploring himself, to re-measure his understanding of himself, to know what he is. And it overcomes its one-sidedness.

The issue of creation is one of the mysterious issues and secrets of the universe. Accordingly, the theory of "Creation ex nihilio" has been one of the challenges of philosophers and theologians in all ages. Many interpretations and explanations have been presented in this regard, each of which is faced with ambiguities and shortcomings. The philosophical system of transcendent wisdom, in turn, has issues and problems that require comprehensive research. Therefore, many of the followers of Siddique transcendent wisdom, while accepting it, have not refrained from criticizing the opinions of "Sadr al-Muta'allehin". Temporality is the basis of the theory of "Creation ex nihilio". Mullah Sadra proves the temporality by substantial motion. The results of substantial motion, In addition to the fact that they do not agree with religious texts; and Mulla Sadra has interpreted the Quranic verses under the influence of the substantial motio, contrary to the apparent meanings of the verses. It also faces serious criticism in the area of reasons. among them: insufficient and incomplete arguments presented and the need to provide a clear and comprehensive reason is an obstacle in proving the theory of substantial motion, and it seems that the drawbacks of the reasons for proving the theory of ink motion have been accepted by the believers of this theory to the extent that elders such as Allama Tabataba'i, while accepting the drawbacks, have made arguments in this position. This theory is based on the challenges and problems that are raised, committing to its correctness and accepting it is difficult and faces serious doubts.

Basically, why does Derrida deconstructively question the current situation in the education system in general and the teaching style in particular? How the conventional teaching style is that active deconstruction has entered into its fabric and becomes its internal relation. The important issue in destructuring is both challenging the rigid structures formed in the educational system and teaching style and facing its silent possibilities. Teaching style, as a part of shaping the state of the educational system in the face of individual behavioral preferences, has the ability to manifest itself in the form of rigid and predetermined structures. In such a situation, deconstruction comes into action and, like a virus, disrupts the predetermined foundations of conventional styles and questions them. Derrida offers a new understanding of deconstructive teaching style in relation to teaching method. In the present research, first, the relationship between style and method is explained. Derrida emphasizes that deconstruction is not a method. The method is following predetermined rules, but deconstruction is the destroyer of any kind of external belonging. Therefore, he criticizes teaching methods in a critical way. Then, in the following, how to enter deconstruction as a facilitator in the education process and deconstruction teaching style will be analyzed.

Al-Ghazali, while emphasizing the strong connection between reason and religion, believes that some religious beliefs need rational approval in the sense of theoretical reason, but he has considered reason incapable of practical understanding of religion and considers religion more valuable than reason. He believes that reason is a prelude to entering the realm of religion. Therefore, he does not abandon reason altogether and considers it as a prelude to the realm of religion and accepts its role in receiving religious truths. This theologian considers the hand of reason to be short in bringing man to true happiness, and degrades the status of reason to the status of faith. In fact, he considers reason to be the commentator of religion. However, he has a deep connection between reason and religion and considers reason as the best support for religion. Al-Ghazali is only opposed to a rationalist who tries to believe in his own power without basing himself on other methods. Therefore, in this article, the relationship between reason and religion is discussed. The method of this research is a qualitative method using the hermeneutic study of al-Ghazali personality and texts.

The Ultimate goal of philosophizing, at least in classical philosophy, is to receive infallible truth. Philosophers with different points of view and intellectual bases try to build a structure to receive the truth. Nishida, the Japanese philosopher of the Zen school, considers the acquisition of truth based on a view that he calls "the logic of absolutely contradictory self-identity". On the other hand, Mulla Sadra also presents the perception of infallible truth in a point of view that the authors refer to as "formal-intuitive logic". Researchers believe that the understanding of Nishida's point of view depends on the knowledge of its three bases, which are: Zen philosophy and koans, the difference between formal and contradictory concepts, and absolute nothingness. Nishida and Mulla Sadra both believe in the flawed structure of formal logic and consider it incomplete to reach the truth. They consider perception not as mere passivity, but as a matter of action and execution. Mulla Sadra considers proof as the beginning of reaching the truth and intuition as its end. Nishida, however, mentions the concept of "action-intuition" and emphasizes that we see facts in this way and act accordingly. He considers action-intuition to be the unity of the contradictions of religion and action. Nevertheless, Nishida strictly avoids that his view acquires a mystical or religious flavor and rejects intuition as a passive state of mind or a kind of trance. On the other hand, Mulla Sadra considers intuition as receiving the truth through the connection of the soul with the abstract world and at the highest levels of mysticism. In this article, the researchers try to answer the basic questions of this research with a qualitative and analytical-descriptive method based on library studies, focusing on the first-hand works of Mulla Sadra and Nishida.

This article returns to the longstanding problem of the soul/body relation. However, highlighting Orphism's impact on Plato, instead of arguing for a new account of this relation, the current study tries to trace back the problem to Orphism. Reading Plato’s work, while keeping in mind the Orphic rituals and beliefs concerned with immortality, would shed new light on the rise of the notion of the soul. Accordingly, some Orphean teachings and mythological origins will be reviewed. Then it will be focused on some of Plato's dialogues, which had a profound effect on later soul studies, to demonstrate how they are formulated based on Orphean themes.

Progressive research tries to apply the theory of the French thinker and psychoanalyst Jacques Lacan to the formation of the subject in the great other according to the work Texts for nothing written by Samuel Beckett. Lacan's subject is dashed, fragmented, fragmented, and the subject of absence, which does not conform to a unified identity. The main question of the present article is to explain the inability of the subject to find the totality integrity of her identity. The main purpose of this article is to examine how the subject is formed in the great other and to explain how the language of the other penetrates into the I. For this reason, we first introduced key concepts such as: the unconscious, the other, the subject of expression and the expressive; Then we analyzed the text by descriptive-analytical method and by sample sampling. The findings show that the great other is present as a language and, by acting, causes the division of the subject, which manifests itself in conscious and unconscious propositions; Also, the "great other" dominates the subject with a chain of linguistic signs that deprive her of the power of speech, and this leads to the narrator of this work appearing in the form of a fragmented narrator and paralyzed, producing an incoherent narrative. In fact, this study can explain the ways in which the subject is represented in relation to the other and how to deal with the category of identity in the text in question.

This article aims at introducing the critical rationalist approach to Quranic studies. Following some preliminaries concerning the Quran and Quranic studies in the first section, a summary account of critical rationalism will be presented in the second one. Then, the critical rationalist view of religion will be briefly presented in the third section. In section four, a set of interrelated concepts, namely, ‘algorithmic compressibility’, ‘complex systems’, and ‘logical depth’, will be introduced. Building on the results of the earlier sections, in section five, it will be argued that the Quran is a complex system with a considerable logical depth whose message can be best understood with the help of critical rationalism. Section six contains a short discussion concerning the Quran and semantical and hermeneutical approaches. Section seven is dedicated to a brief critical comparison between Imam Ali’s method of understanding the Quran, known as ‘the method of istintaq (interrogation)’ and the critical rationalist’s approach. Some possible criticisms of critical rationalism are discussed in section eight and section nine recaps and summarizes the discussions in the article.