نشریه پژوهش های مابعدالطبیعی
سال یکم شماره 1 (بهار و تابستان1393)

In this paper, we investigate the relation between Will and Knowledge; especially the effect of the will on knowledge in its Western philosophical tradition. A short record of the issue from the ancient to the present time is offered and William James, a twentieth century American philosopher, is introduced as the criterion in this field. Therefore, the history of the issue is divided to three periods: “Before James”, “James”, and “After James”. The role of Nietzsche and Schopenhauer are narrated as two key philosophers in the first period and it is explained why they are not widely welcomed in this regard in the world of philosophy. Later, we examine the general lines of James’ theory; especially his “The Will to Believe”. In this part, we show that some of James assumptions are not acceptable, although, his theory in general is defendable. Finally, we look at Quine’s thought as the philosopher who spread James’ teachings recently among the philosophers. We show that Quine’s naturalism, universalism, and even his naturalized epistemology have been influenced by James. At the end of this paper, the influential contemporary philosophers in this field are introduced.

Searching for the meaning of life has a special significance in Heidegger's thought. He, fulfilling this, first criticizes the meaning of life in modern thought and metaphysics due to their ignorance of reality of Existence. Then by emphasizing on fundamental ontology, he asks the question of reality of Existence which links with ontological analysis of human as Desein that worldhood is of his/her essential virtues. In this case, reviewing of existential virtues of human makes possible to determine the meaning of life, but Heidegger's failure in establishing foundamental ontology is caused to pass over metaphysics and appealing to thought and poem. In his thought, in poem it is possible to speak of Existence and call for sacred worlds and gods through poets. Heidegger's struggling, however, for searching the meaning of life has no satisfied result, since most of fundamental questions concerning the meaning of life which are about the place and role of God in human's life, the aim of human's life, possibility and quality of resurrection, moral values and the problem of evil, have not reasonable responses. There is only the question of human place which finds clear answer. In this paper, it is tried to study and analyze some aspects of Heidegger's thought regarding searching for the meaning of life.

The Quranic epistemology is a realistic school. Certainty has two kinds including epistemological and psychological ones. Epistemological certainty is considered certainty philosophically and logically. Psychological certainty, however, is of convincing kind. In the Quran, certainty finally is the result of acquiring true knowledge inclined to hearty calm. So, the Quran has emphasized on both epistemological and psychological certainty. The Quranic certainty is not a simple belief or blind faith without reason. The Quran, also, impresses on extensive, direct and deep influences of human practice on knowledge and certainty. The Quran divides the effect of practices on knowledge into two parts: first, values and acts that have direct and positive effects on human knowledge; second, anti-values and acts that have direct and negative effect on human knowledge and certainty. It seems that in the Quran, practical and theoretical dimensions are as two inseparable and ontological dimensions of human which have reciprocal relations, so far as, it is cleared that the effect of human act on his/her certainty and knowledge is more cognitive and theoretical factors. In fact, human knowledge and act are united in an ontological context. In the Quranic view, the pure knowledge can not get certainty since knowledge is not merely a logical and psychological fact but is a stage of human existence.

Quine says that the method of epistemology is not different from the method of empirical science and recommends that by using psychology, Psycholinguistics and Neurology, we shoud do epistemology. The reason of denial of distinction between the method of science and epistemology is the denial of a boundary between analytical propositions and synthetic propositions that rooted in his holism theory. This sameness of method is called naturalism and has two reasons: the first is the defect of the method of traditional empiricism that wanted to describe the structure of human knowledge on analytical method. The secend is the success of empirical science in many areas. In assessment of Quine's theory, we can say that using different science, however, is important but his recommendation has weaknesses.That the new empirical science is successful in prediction do not show that it is true in it's explanation. More or less, the old knowledge of human was successful in prediction but nowadays we believe they were wrong in their explanation. This epistemology that he is looking for is a new science that can not fulfill the duty of traditional epistemology that was looking for a criteria for truth, but only show the psychological manner and language of scientists. So we must look for a kowledge that is standing outsid the science and in a normative way can show the relation between kowledge and reality.

It seems that Muslim philosophers, for salving some philosophical problems have claimed that some promises or concepts are self- evident. Of such problems is question of external actualization of existence or quiddity of things that some of thinkers argued that their views are self- evident. In this case, Sadrian philosophers under influence of Mulla Sadra, maintain that his view of the rule of principality of existence and credibility of Quiddity is self-evident. So far as in Mulla Sadra's works, however, there are three meanings for principality of existence and credibility of quiddity, some of contemporary philosophers believe that only a special interpretation of that rule makes possible to be self -evident. In this paper, it is tried to show that most of believers in principality of existence have tried to consider own view as self-evident which sometimes is different from Mulla Sadra's view and included of external composition of existence and quiddity. There are, also, other philosophers that their points of view concerning self-evidence of principality of existence is not acceptance of quiddities as external existents but they think quiddities are manifestations of ontological participations while their view cant be accepted as self-evidence theory.

Tendency to faith is the most worthiness reality and fact in the history of human life. This causes human to gain internal relation to the absolute reality of existence with deep confidence. Hence, faith always illuminates the light of desire to this mundane and immortal happiness as divine grace to the human's heart. Finally, not only human forgets himself and submits his desire to God's will and commands, but also he reaches a high place which manifests all existential aspects of God's essence. Therefore, in this research, considering the importance and status of important and influential Muslim and Christian scriptures, and using descriptive and analytical methods, it is tried to study the subject of the concept of faith and related issues. In the end, this research reaches the conclusion that these scriptures have the common viewpoint in the field.

Philosophy of art and aesthetics has a special place for thinkers and philosophers. The importance of Heidegger's view is his criticizing of metaphysics from Plato up to modern time and his unique views concerning aesthetics, from one hand, and his special points of view about the origin of Artistic work, poetic settling of human, and considering of art as salvation in the age of modern poverty and necessity of meditation on it.In this paper, it is tried to indicate how Heidegger rejects aesthetic's approaches to art by using of his works. The main stressing of Heidegger's concerning is that art is based on the concept of Thing that the way of understanding it is to start with its concept and the conception of Artistic Work which it is possible to consider it as beginning of metaphysics and transcending from it. The second way is to explain and interpret Thing as indicator of four existents including Heaven, Earth, Sacred beings and Mortals which is the result of human's poetic creation and settlement. Finally, this is poetic that saves modern human in the contemporary hardship age which is the result of metaphysical thoughts and technology.