نشریه پژوهش های فلسفی
پیاپی 13 (پاییز و زمستان 1392)

Roland Barthes in 1968 in an essay – that is considered as a famous and well known text now a day –announced the death of the author. Candor of this fearless theory causes some analysts to interpret the statement as a down with author. After creation of his text if the author will dead forever or he will be back to his text in the form of a new character in reincarnation way? It seems that Barthes has organized a bilateral connection between notions of the author and the addressee. It means that after creation a text the author could return to his text as an addressee، and also، the addressee، by reading the text could create a new text in the role of author. The image of the author attends continuously as a signifier aspect in the interpretation of a text. This kind of textual attendance do not consider as the text’s resource. In this essay I try to clarify the researching structures in extensive fields of art and literature by means of explanation and description of Barthes''s theories. I also attempted to response the mentioned questions and finding the real position of the author.

Knowledge (perfect and absolute knowledge)، according to Ibn Arabi and Mulla Sadra، in term of its obvious concept and its hidden existence or truth is an existential truth. There is nothing as obvious as the concept of knowledge through which the knowledge itself can be explained. But، on the other hand، the truth of knowledge، like the truth of existence، is absolutely hidden. The reality of knowledge، based on the pantheism، is the «hierophany». In fact، knowledge، as characteristic of God is the same as his nature or essence and since his existence is the one and only and does not have any partner، knowledge is one as well and will not have any denotation but the existence of God (hierophany). The ‘extinction of the self in God’ (Fanna Fi''llah) and the can be known as another interpretation of real knowledge. Because of the fact that the human perfection is nothing but his knowledge of himself، and this، in itself، happens when one could be the perfect illustration of hierophany. In fact، the realization of the ‘eternal life in union with God’ (Baqa Bi’llah) involved in the ‘extinction of the self in God’ (Fanna Fi''llah)، and in case that it happens the real knowledge and the ultimate perfection will be equal، the different concepts in a union reality. Therefore، Ibn Arabi''s goal of the Spiritual Journey and the purpose of Mulla Sadra from the Intellectual Journey is the realization of the real knowledge، or as Ibn Arabi says; it is the “realization of pantheism”.

In the First Meditation، Descartes declares some doubts about everything that can be called into doubt. And in the other five meditations، he، by removing all of these doubts، tries to show، in spite of excessive doubts، that it is possible to reach certain knowledge. In other words، Descartes here decides to overcome completely doubt by doubt itself. The main question، to which the authors of this article are going to reply، is that whether or not، this decision has been carried out in the remainder of Meditations. A chain of doubts has been put forward in First Meditation of which the last is evil demon hypothesis. The writers believe that this last and actually the most hyperbolical doubt has not been removed nowhere by Descartes، either in Meditations or in his Replies to Objections، or in other writings. Although it is through this doubt that the project of calling everything (even the external world) into doubt can be worked out، it seems، after First Meditation، that the position and role of evil demon hypothesis has been forgotten or wittingly neglected، in Descartes'' philosophy.

Here، based on «what is a number ascribed to?”، I tried to consider Frege’s viewpoint on the nature of number. The epistemological approach، especially abstractionism، was refused by Frege. Because، this view followed by the question of “how the number are given to us?” and by this approach، according to him، we could not concern the qualifications of the being number. Instead، he، in a linguistic turn، to explain the nature of the number introduces two factors: concept and equinumerosity. The basis of the first is Principle Context، and the other is what that now called “Hume’s principle”. Here I focused on explaining the concept of number in accordance to those principles.

In this paper، I have tried to present، by a descriptive – analytic method، an analytical description of، the eighteenth century Scottish philosopher، Thomas Reid''s ethical theory - which is known as «Common-Sense Intuitionism» – on the way of perceiving and acknowledging the moral values and norms، and through this analytical description، answering these two questions: «How far does the scope of Reid''s ethical intuitionism contain?» and «What is Reid''s explanation of the origin of moral error?» With reference to the above-mentioned analytical description، and by clarifying some of the pros and cons of Reid''s ethical theory، I have tried to show، first، «Whether Reid''s ethical theory is a justified، defensible and acceptable theory in justifying the validity of ethical knowledge?» And then، “Whether Reid''s explanation of the origin of men''s moral error is a sufficient explanation? «

The main polemic issues between Pelagius and Augustine، the most influential thinker of the Christian Church، was the essential nature of man، the nature of sin، original sin and its consequences، the will of man، and the way of salvation. This study shows that Pelagius'' teachings about human، although was condemned as heretical، during the councils، in view of modern scholars، are the most important part of the Christian tradition. Pelagius believes that human is good and free by nature and his nature is not spoiled by a secret weakness. Idea of inherited sin is unthinkable and blasphemous. The excellencies of man are his reason and free will. Adam sinned through free will. So do his descendants. The death is only spiritual. However، this is not inherited but acquired by each man through his own actual sins. Divine grace is threefold. It manifests itself (a) in man''s natural constitution by virtue of which everyone have been perfect men، (b) in the law of God by which، to aid man''s reason darkened by sin، he reveals what man ought to do، and (c) in the grace of Christ which is essentially enlightenment and teaching working through Christ''s example through the assurance of forgiveness and the doctrines of the church. All three types of “grace” have the potential to usher men into the Kingdom of God. Since God wills all men to be saved، lack of salvation must arise from a negative movement of the human will.

Starting with the ego''s consciousness and emphasizing on staying at this realm، Husserl is accused of ignoring the absolute alterity of the other and reducing it to the presence of consciousness. By reducing the other he misses ethics and so embeds the violence at the heart of phenomenological discourse. Here we discuss on this criticism and then we try to defend Husserl against it. By putting phenomenology in its eidetic realm، we will try to answer these criticisms.

A priori concepts، according to Kant، are used just for the objective or the experienced phenomenon، and applying them for the others (non-empirical or as Kant calls it the “noumena”، the “things-in-themselves،” or (elsewhere) the “transcendental objects”) are not valid. Unlike Kant، in Newtonian physics، they can be used both for experienced and non- experienced phenomenon. Comparing with what was developed by Nicolas Copernicus in Cosmology in the 16th century، Kant calls his viewpoint as a “Copernican Revolution” that happened in the philosophy. In the framework of Critical philosophy، Kant tries to explain and defend from his epistemological revolution. Here، firstly، I will argue that، Kant''s premises of judgment (assuming their correctness) do not entail the transcendental Idealism، and secondly، Kant''s Copernican revolution is not a perspective in the frame of critical philosophy but it is a kind of transcendental metaphysics.