فصلنامه پژوهش های فلسفی - کلامی
سال سیزدهم شماره 1 (پیاپی 49، پاییز 1390)

Many philosophers and logicians have contemplated the relationship between ontology and logic. The author of this paper, working within a Bolzanoan-Husserlian tradition of studying both ontology and logic, considers ontology as the science of the most general features of beings and the most general relations among them. He considers logic as the science concerning the most general statements of all (natural or artificial) languages and the most general relations among them from an inferential point of view. It is possible to see logic in a broader sense as the science of all kinds of relations among all kinds of entities, acts, and processes stating some (objective, subjective, artificial, or conventional) reality. These entities, acts, and processes are not individual; rather, they are idealized, such that their universals may be instantiated at all times and in all places. In formal ontology we search for the properties of those structures of the reality that are formally similar. So we may find some formal truths applying to all things and/or properties and/or processes in different areas ofobjective/subjective/fictional reality. Surveying briefly the most important relations of logic and ontology in both analytic and phenomenological traditions, the author focuses on this central point: If reality is one as the unity of more orless interconnected and interactive beings of all physical, nonphysical and artificial types, the system of inference too may be one as the unity of more or less interconnected statements of all natural and artificial types. The universal system of inference may be divided into several relatively separate subsystems (having a more or less degree of connection) just as the unified reality has divided into several relatively separate fields (having a more or less degree of connection and interaction). According to such a model for corresponding realities and sciences within the unified reality and the unified science, the author assumes the possibility of beginning to construct both the comprehensive system of reference and the comprehensive formal ontology, both covering all possible members of their own field and being parallel and correspondent to each other; a long-run work, of course, very difficult to do.

One of the most important philosophical theories of Mulla Sadra is substantial motion, which has greatly influenced other philosophical discussions. In this article, first we refer to the historical background of the theory before Mulla Sadra, namely in Peripatetic Philosophy, and then deal with Mulla Sadra’s innovations, such as transferring the discussion of motion from natural philosophy to metaphysics, explaining clearly substantial motion, stating the five important arguments for the theory, and finally showing its main philosophical results like the explanation of God’s creation, the reality of time, origination of the material world, the relation of the originated to preeternal being, the unity of the world, and proving God’s existence and the Resurrection.

In this paper, I shall try to clarify the saying/showing distinction and to emphasize the role of this distinction in constructing a coherent picture of language and the world. In order to properly understand the differences between the sayable and the showable, I will throw light on the limits of language and the world. I will explain why it is impossible to say the showable and why it leads to non-sense. I will elucidate the relation between mysticism and the saying/showing distinction and show that both of them are better understood in light of Wittgenstein's solipsism. I will explain how Wittgenstein's transcendental solipsism is different from classical solipsism and how the former leads to pure realism. At several points, I will use the Kantian framework to explain Wittgenstein's view, especially when justifying Wittgenstein's realism. In reply to Russell's comments on the Tractatus, Wittgenstein wrote: "Now I am afraid you havent really got hold of my main contention, to which the whole business of logical propositions is only corollary. The main point is the theory of what can be expressed (gesagt) by proposition _ i.e. by language (and, what comes to the same, what can be thought) and what can not be expressed by propositions, but only shown (gezeigt); which, I believe, is the cardinal problem of philosophy…."

Muhammad Iqbl of Lahore(1877-1938) is undoubtedly the greatest Muslim poet-thinker of the twentieth century. Iqbls philosophical writings and poetical works had a noteable impression on the religio-cultural and social revival of the East particularly subcontinent Muslim. The central theme of Iqbls philosophical thought throughout his works, prose and poetry, especially in Asrar-i-Khudi and Rumuz-i- Bekhudi is 'The Doctrine of Khudi'. In his opinion the undeveloped condition and the miserable plight of the Muslim nations were due to lost real identity of Khudi and to keep distance from the true spirit of Islam. Iqbl's ideal for individual as well as social life is Self-affirmation not Self-negation which was the common teaching of Hindu intellectualism and Sufi pantheism. Hence Iqbl tried to establish a firm theoretical foundation for his viewpoints, and to discover a proper philosophical terminology for conveying his message to all the humanity. On one hand, the inherent genius, the religious, mystical attitude, deep familiarity with Islamic culture and science which were his family heritage, and his wide-ranging studies in Eastern and Western philosophy on the other helped him to achieve the goal.

The most significant doctrinal difference between Islam and Christianity is the issue of trinity versus monotheism. The doctrine of trinity has a variety of interpretations, the most important of which are Arianism, Sabellianism, Orthodox, Deity, epiphany and the mysterious affair. These interpretations date back to the Old and New Testaments, or rather to religions preceding those scriptures. In all its interpretations, the trinity is strongly refuted by the Qur’an and Islam. On the contrary, Islamic monotheism maintains its identical sense however it may be looked into in the light of different accounts. In what follows, the author has taken a comparative look at the issue of trinity versus monotheism. From one side, he has criticized trinity, and he has clarified the deductive bases of monotheism in the light of theology, mysticism, and the Qur’an, from another side.

Genetic Engineering has conquered different arenas and life's various forms and caused drastic changes in them. Today, with the help of biotechnology and genetic engineering, mankind has reached high summits. One such summit is the decoding of human constituting particle which is the source of physical, behavioral features as well as intellectual power. This is nothing but the gene
Today man has known the structure, position and the function of the gene and D.N.A. He also is able to modify the structure, replace the elements, making new links, and programming on the D.N.A. The corollary of programming, combination, and regeneration of human D.N.A is the production of a human being favored spiritually, mentally, and physically. In other words, human being, at the early stage of forming the fetus, till time of birth and after, all his features, the power to think and reason, his skill, inclinations and emotions are under his control; they are also determined and produced by human being. This is calculated as challenging to religion and jurisprudence. This study is an attempt to recite some of the important challenges and answer them according to the principles of religion and jurisprudence.