نشریه فلسفه غرب
پیاپی 3 (پاییز 1401)

The myth of Gilgamesh is the first text written by man that has ever been discovered, and that's enough in importance; This written text - the flower of writing - introduces the origin of Mesopotamian civilization. But more important than this is understanding the examples of wonder that lead us to the kind of human attitude; They are linked to about 3000 BC! Hermeneutical encounters with this text, therefore, can provide a clear approach to a deeper understanding of this myth. Paul Ricoeur's theory of hermeneutics sees interpretation as a dialectical approach to explanation and understanding, and in his view language can be studied. Ricoeur distinguishes between logical and argumentative thought, which has an instrumental approach, and poetic thought, which is symbolic and metaphorical. Therefore, he looks at myths, rhetoric and narratives and believes that in fact, human imagination, while expanding in the depths of language, allows him to create new words or to combine and present them in a new way to express what is not spoken. Ricoeur, with his particular definition of metaphor, seeks to reveal the effective connection between interpretation and discourse. Because metaphor is that aspect of our experience that is motivated to be revealed; But in everyday language we express the invisible. Based on Ricoeur's approach to metaphor, this study intends to re-read Gligom's myth and gain a newer understanding of it.

Explanation of the nature of mental states is among the important doctrines of the philosophy of mind which has been undertaken by Putnam insofar as he discusses it in his numerous works. To explain the nature of mental states, Putnam first proceeds to criticize and deny the physicalist perspective concerning the mental states and its problems. According to Putnam, identification of mental and cerebral states can have its origin in “confusion of notion and extension; negligence of the distinction between the object and its notion”, “failure of language and its ambiguity” and “ambiguity of scientific methods”. Later he critically evaluates behaviorist perspective according to which the behavioral reactions are identified as the nature of mental states. Putnam contends that behaviorism fails to explain human understanding of pain and fear of other human beings. To solve this problem, he turns to functionalist perspective according to which mental states are not the same as the cerebral states rather they are software set on the hardware. However, Putnam pushes this to a next stage where he criticizes functionalism and argues that mental states are not calculable states and even they are not physical states either; because having a calculative notion of the mental states cannot provide a transparent representation of human psychology as it does not have any word to say of the propositional attitudes.

The concept of imagination in futures studies knowledge affects many of our forward-thinking thoughts and decisions about future developments and can expand the scope of our vision and action towards the future. According to the importance and role of this concept, in this paper, were reviewed the concept, position and scientific validity of imagination in the futures studies, from the perspective of western philosophers and futurists. This research is a descriptive research. The data were collected in a documentary and library method and then, with an analytical-critical approach, the concept of imagination has been investigated. The results of the research showed that the images of the future from the perspective of discovery are divided into three categories, including "images based on the extrapolation of current and past trends (experimental)", "images based on logical analyzes (rational)" and "images based on imagination, intuition, values and inner spirituality" are divided. According to the surveys conducted by Western philosophers and futurists, the scientific validity of the first two categories was confirmed, but the third category, since they lack scientific validity, can only be valuable in the "position of production" and discovering creative propositions about the future.

Kant is known as a pre-evolutionary philosopher. Because the contents contrary to the theory of evolution are evident in his naturalistic system as well as in his moral system; In such a way that themes such as the centrality of the will and the broad role of rationality in his view can be recognized in a clear opposition to evolutionary ethics, which is based on luck, adaptation and natural leap. However, the possibility of an exchange of views with a relative agreement between Kantian and evolutionary morality is not inherently ruled out and depends on our understanding and hearing of the beginning and practice of morality in the narrative of the two theories. In this approach, if we consider nature as the desire to develop human moral life, or deny the free will, we have distanced ourselves from Kant. But by acknowledging the savage roots of nature, or, as Dawkins puts it, in view of the selfish resistance of nature against morality, and by reciprocally describing the superiority of the human will over natural inclinations, we have established an observable dialogue between the two theories. However, in exchange for modern ideas of Selfish Genes, Kant's moral law and the will that governs it are interpreted as a cultural-evolutionary product and a factor in the dignified survival of the human kind.

Bildung in Fichte's philosophy is related to his general ideas in practical philosophy, especially with his interpretation of the importance of social unity to shape the members of the society and the influence of moral rules in people's lives. Also, Fichte's cosmopolitan desire for human flourishing is influenced by his thoughts on cultivating a model nation. His thought direction is not in line with a racist point of view and in his thought he encourages people to form a single society with the component of humanity and freedom. In his early thought, Fichte seeks to form a collective Bildung through the issue of freedom in the position of interpersonal harmony, and in his late thought, with the help of freedom and a new definition of knowledge, he wants to cultivate a model nation that is be an objective example in front of other nations in order to create a cosmopolitan world. The method of this research is qualitative, and the description and analysis of the relationship between freedom and Bildung in Fichte's thought has been done with the documentary-analytical method, and the research data has been collected in a documentary way. The result of this research wants to show that Fichte, with his definition of human freedom and its relationship with Bildung, places the ultimate goal of man as absolute thought and free will, which is the creator of harmony between people.

The issue of the immateriality of the soul is one of the most important issues that has always been the focus of various thinkers. According to Proclus, the soul is immaterial and the creator of the body so that the body that has arisen has arisen. Al-Ghazali, unlike her predecessors, who did not believe in the abstraction of the soul, considers the soul to be single and tries to prove this by using rational and narrative reasons and believes that although the intellect is able to provide reasons in defense of the celibacy of the soul, the result must be proven through Sharia law.This study seeks to measure the innovation or non-innovation of Al-Ghazali in this field and her agreement or disagreement with Proclus by a comparative study of the arguments presented by Proclus and Ghazali.Both thinkers have argued that some of these causes are fundamentally compatible with each other at their core. For this purpose, in the present article, we consider these causes based on the definition of the soul, the science of the soul, the movement or self-moving of the soul and the position of the soul in the body. The present article hypothesizes that Al-Ghazali appears in some of these arguments in line with Proclus and others with a religious-theological approach and presents his arguments as a religious scholar.