پژوهشنامه فلسفه دین (نامه حکمت)
سال ششم شماره 1 (پیاپی 11، بهار و تابستان 1387)

In Islamic philosophy four definitions have been represented about self evidence and speculative knowledge which its common definition is “required to think and not required to anything of think”.Explaining conceptual and extensional relationships of self evidence with concepts such as clarity or certainty would help us not to mistake and not to mix different aspects of epistemology together and so, protect ourselves from epistemic mistakes.In this article, self evidence has been compared with clarity & certainty from the conceptual perspective. It has been concluded that the common definition of self-evidence from the point of conceptualization has nothing to do with certainty & clarity, although this conclusion cannot be said about other uncommon definitions.Also, among the self-justified proposition, only the vejdanyyat propositions require these concepts and only the apriori & vejdanyyat & estimative propositions require the certainty and the others don’t have any relation with these concepts.

Beauty and art have main positions in Plotinus (203-273) philosophy. He specifically worked on art and beauty in three treatises of Enneades: sixth treatise of first ennead, eighth treatise of fifth ennead and seventh treatise of sixth ennead. In two parts of Plotinu's theory, beauty and art are the same. He says the artist should make himself beautiful and get far from dirt to see the intelligible beauty. Thereby he comes back to his self and realizes it as it is and therefore he comes beautiful and can see intelligible beauty. In another part he says that artistic creation is similar to creation of nature, soul and nous. In other word as they create the beauty by looking, artist also creates beauty by looking the intelligible forms. So what leads in all creations is knowledge. Therefore in plotinus opinion, aesthetics is epistemology and ontology. In this ideology, comprehending the being needs becoming beautiful and getting beautiful is becoming good.

Main aims in Kant's critical philosophy are considering three problems. Knowledge, ethics and aesthetics are three human impressing problems and three dimensions of human being. Kant examined all of them in three main books. In Critique of Pure Reason, he considers knowledge, its necessaries and limits. He wants to explain Induction and its nature. But Induction needs other items. One of these items is "principle of uniformity of nature". Kant surveys this mater in Critique of Judgment and in judgments of aesthetics. This paper wants to answer two questions. 1) How does Kant examine the foundation of induction and natural science by reflective judgment of aesthetics? 2) Does he success in this project? In this paper, for answering these questions, we use Critique of Pure Reason, Critique of Judgment and some explanation's books.

In this Article, we state briefly at first, some Descartes’ discussions on epistemology, including stages of his doubt, his way to arrive to fondumental certinity and characteristics of this certinity. Then, Descartes’ view about reason is discussed. With refrence to Descartes’ works, his veiw about faith especially about God is survived. In continue, descartes’ veiw about relationship between reason and faith is compared with veiw of Augustine and Aquinas. Then it is maintained that Descartes’ view is smilar to Aquinas. At the end, this veiw is criticized.

The theory of imagination has a basic role in transcendental wisdom of Mulla Sadra. He made an effort for dissolving some theoretical matters by proving of imagination's catharsis process (التجرد). Author in this research recognizes Sadrian approach to imagination theory and explains the solution of some problems which related to mental existence (الوجود الذهني). This article show that Mulla Sadra proposed duration البقاء)) and catharsis التجرد)) of imagination as the main thing for resolving problems like "isthmus existence" الوجودالبرزخي)) And corporeal resurrection (المعادالجسماني).

The aim of proposing purgatorial perfection of Ego is the possibility and the way of Ego perfection in the purgatory world. In the meantime, the paper takes up for discussion the theory of motion, force and action, and the theory of renewal of likes which respectively relates to philosophy and gnosticism. Two questions on the ego-perfection after death have been answered; 1) Is perfection possible in the purgatory world? 2) Having the hypothesis of accepting the perfection, does it have a disparity with that of the earthly Perfection?Consequently the debate comes to a conclusion that the ego-perfection-after-death is not only possible from the narrative, rational, and intuitive standpoint but also is an established and absolute fact.

In contemporary analytical Ethics there are different theories as to objectivity of moral values of which one set is the practical reason theories. These theories on the one hand insist on distinction between morality and science and on the other hand establish for morality an objectivity which it's source rooted in the practical reason. The later versions of this approach can be divided in two sets: one set of them are the versions which have much relation to Hobbes and the other which are somehow Kantians. Thomas Nagel's moral view is one of the Kantian versions. Nagel trys to establish for altruism, as the common element of morality, a rationality which he claimes is based on practical reason. As a result we can have moral arguments which have generality and universalizability without any dependence on people's own desires. Nagel says that we can find even formally the generality and universalizability of moral arguments in the agent-neutral arguments. These general and universalizable arguments in morality, as Nagel points out, suggest that there are objective and common values among people. In this paper we try to study and criticize the innovational aspects of Nagel's view with consideration of Kant's moral view.

An important aspect, by which the relation of the phenomenology and Hegel's logic can be studied, is to define exactly the subject of phenomenology and its aim. The subject of phenomenology is the truth of knowledge, and its aim is real knowledge. The phenomenology shows that how phenomenal knowledge as a path of natural cognition leads to real knowledge which is the realm of logic, and how natural knowledge creates the formative phases of logic in its long journey. Some of issues considered here are: definition of knowledge. Phenomenology, logic, consciousness, knowledge, truth, phenomenal knowledge, natural consciousness and science.