مجله نامه مفید
پیاپی 56 (آبان 1385)

According to Logical Positivists, agent's reason in his action causes that action; and explanation of action by reason is causal and so is lawful. On the other hand, Wittgenstein and Wittgensteinians deny that reasons could be causes, and maintain that the explanation of action by reason is merely rational, not causal. Davidson’s causal theory of action is a middle position, for on the one hand maintains that reasons cause actions, and on the other hand, denies that the relation between reason and action could be lawful. According to Davidson, explanation of action by reason is both rational and causal.

Merleau-Ponty sees the notion of God, as the Necessary Being, as incompatible with the foundations of his philosophy. According to him, everything in the world is contingent and this contingency is the reason why all things in the world are unexplained, obscure and, therefore, wondrous. But given the existence of a necessary being, i.e. God, theology explains all things and dispels any wonderment. Further, the existence of God takes away the freedom of human beings, because the existence of an omnipotent and omniscient being reduces man to an object and leaves no room for his creative activity. Thus theology which wants to explain and necessitate all beings and reach certainty is contrasted with philosophy which tries to maintain the contingency, obscurity and wonderment of being. On the other hand, the belief in God makes ethics impossible, because the appeal to the absolute, including God, leads to an ethics that is based on absolute values and this ethics is worthy of gods not human beings. The human ethics is based on relative values. The rest of the article deals with the view of Merleau-Ponty’s critics.

Martin Buber's Dialogical Philosophy deals with two basic relations between man and the world. One is "I-It" relation that constitutes the world of experience and the other is "I-Thou" relation that according to Buber it is the world of relation. The world of experience is the world in which beings are considered as objects that should be experienced and used. The world of relation is the world in which beings are considered as subjects that man should establish a relation with them by all his being

Truth is the most significant aspect of Martin Heidegger. On this matter, first of all, Heidegger criticizes the traditional and metaphysical view about truth according to which truth is the correspondence of knowledge and assertion with reality; he think that this is inadequate for the explanation of human knowledge and its attribution to reality and the things.Furthermore, Heidegger gives a new interpretation about truth and describes it as unconcealed, emergence and uncoveredness. This interpretation based on the ancient Greeks understanding of truth that has been expressed by the term "Aletheia". In Heideggerian interpretation, truth relates to Dasein, freedom, untruth, concealment, and essence. This relationship will be considered in order in this research.Dasein is disclosed toward the world and the beings are uncovered in front of him. This relation accomplished in an open region that is truth itself. The essence of truth is freedom, that is to say, being delivered of a thing in the open region and its freedom to reveal itself. Human freedom then means that man let the things be and reveal themselves as they are. The essence of truth is untruth. Untruth means the concealment of unconcealed itself or it’s self-concealing and also coveredness of the things from the access of man too. This concealment and untruth are the origin of human errancy. Finally the essence of truth is the truth of essence that has inner connection with "Being" of beings and their determination and fulfillment.

When computers expressed their abilities for calculating and data processing, many scientists reached to the conclusion that, these machines can imitate the human mind, and they devoted their efforts to improve computers for achieving the human mind artificially. Behind this effort, there is a fundamental philosophical attitude. To revise this approach, I will argue in this paper that: 1) modern philosophy and the most important notion of it, cogito, are foundations of this project which is named Artificial Intelligence; and 2) I will show that, based on a Foucaultian vision, the hyperbolic version of Artificial Intelligence is impossible.