نشریه پژوهشهای معرفت شناختی
سال پنجم شماره 1 (پیاپی 11، بهار و تابستان 1395)

Primordial nature, is the basis of Islamic anthropology. According to the principles of transcendental philosophy could provide a tenable explanation of the nature. The nature in its specific sense is Insight and tendencies of human nature. Primordial nature can be regarded in terms of both ontological and epistemological notions. The nature in general epistemology could be defensible on the basis of foundationalism in which based the theoretical propositions on the self evident ones. Accordingly, the correspondence theory on the truth - realistic approach to the truth- could be defensible. The primordial nature leads to the vital consequences in ethical epistemology. Moreover, a kind of foundationalism in ethics – being the natural of the principles of ethics – can be accepted, and since the natural (fitri) ethics has ontological root, it could be a kind of moral realism. Its fruits are including moral cognition, accepting truth and false, being demonstrative, moral absolutism and accepting by moral judgment. Moral schools are divided into: deontological and teleological. By relying on the nexus intellect and innate intuition can achieve to a ethical order which comprehends ethical system benefits of task- oriented and teleological. In teleological system, by reviewing the results of voluntary actions comparing to the purpose, the morality of the act has been justified. It must be, however, considered that the ultimate proof of morality - which detects a gap in ethical naturalism- by orientation of the natural ethics requirements are well explained, and also the freshness and dynamism of language of ethics, in terms of existential engagement of moral agent with the instinctive requirements will be served. Theory of primordial nature provides severe basis for the religion and ethics , by which reasonable relationship between them will be established ; necessary moral judgment proves the truth of religion - accepting God as a truth- and provides the presence of the religious valuable propositions in the area of normative ethics , and enrich the contents of the ethics as well.

According to a well-known traditional view, any specific human knowledge needs to have a specific subject-matter by which specified and characterized. Moreover, no scientific discipline should discuss of its own subject-matter but this is a task must be undertaken by another discipline prior to it. As to Islamic mysticism there have been controversial whether it is a scientific discipline with a certain subject-matter or not. Some Muslim mystics such as Qunawi, believe that God is the subject-matter of mysticism and the Names of the Essence are its principles, and the Names of his Attributes as well as His Acts are its problems. According to Imam Khomeini’s view, however, different branches of human sciences, on the testimony of their historical development, don’t need to have a unique subject-matter. In this point of view, the difference between several branches returns to their intrinsic authenticity. Then the subject of mysticism is God who is a personal and particular, not a universal.

One of modern philosophical schools is phenomenology which is based on the exclusive subject of the knowledge is phenomenon. At this article, the relation between phenomenology and semantics has been discussed investigating that does it possible to regard a semantic world when the approach of this school to the world and its knowledge is considered? It will be clarified that by the hermeneutical phenomenology which is referring the phenomenology to the religious experience will not be able to justify a semantic world. However by the systematic theology in terms of accepting semantic has been considered as religious phenomenology and regarded as the other approach of phenomenology, the semantic will be approved.

By prophetic theosophy here is meant the philosophical and thinking order which believes that the prophet and philosopher have been taking the light of their knowledge from one source and Light and the certain knowledge must be emanated by that source. Then at this article the quality of obtaining to the knowledge will be discussed. However the one reference will lead to the unity of prophecy and wisdom, but as it will be shown that it cannot be resulted to considering the prophet and theosophers have had the same level, rather the theosophers in the heist level imitate the prophet continuing their ways and teachings.

Cartesian philosophical system, God has a pivotal role. To secure the credibility of all knowledge the Cartesian meditators acquire, it is necessary to prove there is non-deceiving God. Existence of such God not through belief but via must be proved by intuition that is a priori. Prior to Descartes, thinkers like Augustine, Anselm, Bonaventure, anand Thomas Aquinas, among others, have tried to prove God via philosophical arguments.And Descartes’ contemporaries would hint critically to the effect of Augustine in his thought, especially with regard to God and His role in human knowledge. Setting aside the sense-data to meditate on God by Augustine has inspired Descartes in discovering his own first principles of philosophy without getting help from senses. For Augustine, the intelligible universals, i. e. the Platonic Ideas, are the basis of real world by which we became aware in the light of the divine illumination, while the basis of real world, for Descartes, is but the intelligible particulars, i. e. the mathematical objects. The former are placed within Gods’ Mind, while the latter within the human mind. While the intelligible Universals can not be grasped by Cartesian intuition, the intelligible particulars are only things can readily be intuited “here and now” (using the Hegelian terminology). By studying critically the theory of Illumination and that of Intuition, respectively, in Augustine and Descartes, the present paper tries to show the role of God and that of man in knowledge.

According to the authors, metaphysical auditory perception, as one of the philosophical Predications, is a perception in which immaterial agent presents as the complimentary of the auditory perception. There are no coherent and independent discussions in the Muslim philosophers’ works in general and Mulla Sadra particularly on the metaphysical auditory perception as one of the ways of understanding. So far, Independent research has not been written in this field. At this query based on interior possibilities of Mulla Sadra’s metaphysics and his scattered sayings - component and elements of metaphysical auditory perception has been considered. The main questions, in the research are: What meanings and levels of metaphysical auditory perception, have been proposed in Mulla Sadra’s philosophy? How can we explain unusual levels of metaphysical auditory perception by using his own metaphysics? Some achievements of the query include: in Mullasadra’s theosophy, three levels of metaphysical auditory perception and five features of the perception can be found and concluded. Also, accordingly another characteristic entitled "God witnesses on all hearings" in metaphysical auditory perception has been observed and approved in two approaches.