نشریه پژوهشهای معرفت شناختی
سال دوازدهم شماره 1 (پیاپی 25، بهار و تابستان 1402)

In this article, by analyzing the opinions of Avicenna and Moore, about the indefinability of good and bad morals, their attitude is explained from the epistemological point of view, The main problem of the research is Avicenna and Moore's attitude about criticizing the naturalistic criterion and criteria for carrying moral characteristics such as good and bad in moral issues. Avicenna states in his opinions that moderation as a metaphysical and natural matter cannot be a criterion for the good or badness of moral issues in all fields, and Moore, by analyzing the naturalistic fallacy, considers pleasure or harmony with nature as the criterion and criterion for carrying good and bad. He does not know moral issues. The results of the research show that the approach of these two thinkers to prove their claim is to pay attention to the logical problem that occurs in the comparison of knowing good and bad with things such as moderation, pleasure, and harmony with nature. To answer the problem, Avicenna and Moore defend the non-naturalistic realism of moral propositions, in the meantime, emphasizing the intuition of the characteristics in the intellectual intuition of the people to find criteria and criteria for the truth and falsity of moral propositions makes it possible to discuss the opinions of these two thinkers. The research method is to analyze the content of the opinions of these two philosophers in order to create a dialogue to compare their opinions.

The definition and meaning of the artwork have been accompanied by various ups and downs throughout history and philosophers' opinions about the nature of art have been different and antithetic. But in the contemporary era, our epistemological access to the meaning of art has expanded and become more precise, and the meaning of the artwork is partly determined by its historical context. Accordingly, Hegel's historicism allows us to change the meaning of the artwork with the evolution of art history. The main purpose of the research is to analyze the theories of Arthur Danto and his attempt to define art and the end of art. Danto initially proposed what he called the Style Matrix to explain the meaning of art, but later rejected it and replaced it with historicism. Art philosophy is closely tied to art history. The main question of the article is: How art is specified by definition? And if art embodies a meaning, what characteristics will it have in the world after the end of art? The result of this research, which is descriptive-analytical and based on library data, shows that: by tracing the history and philosophy of art from the beginning to the present century, Danto tried to simplify his definition of art into two principles: 1) art must have content or meaning, 2) art must embody that meaning in an appropriate way. And finally, by announcing the end of art, he reached a new understanding of art in the post-historic era.

What we seek to show in the present paper is that although Descartes throughout his masterpiece, Meditations on First Philosophy, speaks of God, by this, he does not reveal one but only a redefinition of God for reaching a new idea of Him upon which he tries to build his system of knowledge. In his arguments for God, he seeks not to establish His existence like scholastics but only tries to prove God from a new idea of Him. In Meditations, the two main goals can be traced in parallel: First, to establish the new Cartesian system based on the redefinition of man, God, and the world; Second to do philosophy by avoiding challenging with Church to the extent that if philosophy cannot be done unless through this challenge, undoubtedly it must be stopped. The former goal is not principal while the latter is marginal, since no philosophy can be done when there is any fear of challenge and clash with others. The author tries to redefine God so that his subjectivism and the autonomy of thinking ‘I’ can be developed. At the same time, he cannot but speak of this redefined God in a scholastic Christian language in order to cause no hostility from the Church against the book. In spite of the fact that he, in Meditations, speaks of the existence of God and proves it, he does this task by recourse to the Idea of God and neglecting the external God. Descartes only tries to present a new definition of God that satisfies his system’s needs.

In the first view, the bases of psychology in Sohrawardi's works are subordinate to those of the followers, and this depicts a contradiction. On the other hand, according to the progress of Sheikh Ishraq's intellectual maturity, the difference can be referred to, but the intention in this matter is not far from the mind. So it should be checked that; Why did Sohrawardi, as an enlightened sage, also use the principles of Peripatetic in his works? This article analyzes the foundations of Shaykh Ishraq in the present knowledge of the soul in his philosophical, logical, and mystical works in his Persian treatises. By stating some shortcomings of the foundations in some perceptions, it deals with the hypothesis that in the results of Sohrawardi, although a contradiction can be seen. His intellectual maturity was also involved in this matter, but due to a specific purpose, it can be proven that this issue is intentional.

The formal structure of the subject is widely debated because "subject" is based on discrete of the "I / world" distinction, how can the formal structure remain stable without distinguishing between "this and that" by adding multiple concrete things? The subject, in the beginning, is only a space that gives the non-possibility to enter, it cannot be determined whether it is "the influence of the subject or the influence of the object" but in any case, it is a structure that opens the other Ideas to the "sensual matter" and figures the stage of alienation It enters a stage that is necessary for the "formal emergence of the subject." The subject is the “analytical continuation” of the notion that the basis of consciousness is not sought from any context and sometimes has an empty beginning. We lose the possibility of receiving consciousness naturally in such a way that the subject creates it only with the emergence and disappearance (the catalytic role of the subject). So "the subject is not historical and linguistic, because the natural connection and natural references are not related to history and language." It informs to the extent that "what does not become symbolic remains unconscious."

Undoubtedly, one of the most important philosophical and theological topics is the discussion about God, but without understanding the method, it will be impossible to know God. Today, due to the differences between Islamic denominations, the best defense of the truth is to discover the points of commonality and difference and to explain the views of the parties in the verses of the Holy Quran. The current research, which is based on the method of description and analysis by studying and examining the two commentaries of "Al-Mizan" and "Mufatih Al-Ghaib", examines the views and opinions of two prominent commentators - Allameh Tabatabai and Fakhr Razi - from the two Shia and Sunni perspectives about the possibility of knowing God's essence. Therefore, in order to analyze the main issue, other points were also examined, for example, which of the two typological commentators that they have presented about God is one of the natural, rational, figurative, transferable, intuitive, and sensory cognitions? The result is that Allameh Tabatabai, contrary to Fakhrazi's view, acknowledges the impossibility of fully knowing God, the limitation of intellectual knowledge, and ignoring direct and intuitive knowledge is the most important difference between Fakhrazi's view and Allameh's; Allameh Tabatabai's point of view in analyzing the problem is more coherent and does not have any conflict.

Moral realism is one of the most important approaches in meta-ethics. Accepting this approach or denying it has a unique role in the intellectual system of a moral philosopher. Louis Pojman, an eminent American philosopher, is one of the most important defenders of moral realism. He believes that skepticism and moral nihilism represented by Mackey and Harman are the most important attacks on moral realism, and if realism can be safely passed through these two scientific paths, this important ethical approach can be easily accepted.  In this article, after presenting Mackie's two fundamental arguments that is, reasoning through relativity and queerness, we try to show the inadequacies of his argument according to Pojman's point of view. In the following, we discuss the inefficiency of Harman's anti-comparison hypothesis and reveal how moral realities exist, and finally, we discuss Pojman's approach in defense of moral realism.

Among the Muslim philosophers, Ibn Sina had an important view on the material and abstract issue. According to his theory of grace, which believes in the arc of descent and ascent, he believes in the obligatory grace of all beings, both material and abstract. His thought on the type of material and immaterial relationship and the way these two concepts influence each other is such that he has reached the inability to prove the physical resurrection and has left it to the Shari'ah. Based on his talking about cosmology, which divides beings into single and material ones, he comes to the conclusion that physical resurrection is not provable and the words of the Prophet must be trusted. The main question is: what are the consequences of the material and abstract concept in Ibn Sina's philosophy upon his psychology and eschatology. The current study aims to clarify the consequences of these two concepts in Ibn Sina's philosophy by examining the definition, and then he considers physical resurrection as an unprovable proof with these two concepts.

Suhrwardi is one of the greatest Islamic philosophers and a revivalist of the philosophy of enlightenment, who by emphasizing illumination, which is a combination of rational reasoning and intuition, presented a middle way between the philosophy of Peripatetic and mysticism. Emphasizing inner cultivation and purity, he seeks to achieve a person's presence perception, which is achieved by a direct and immediate understanding of the object, which is the same as seeing the object. This path starts from the basics of illumination and reaches the end of the philosophy of illumination, which is the closeness to God and ultimately divine annihilation. This path starts from the foundations of Ishraq and reaches the end of the philosophy of Ishraq, which is the closeness to God and ultimately divine annihilation. The illuminative approach shows itself from epistemology to educational methods. An approach in which allegory plays an important role. This research is of a qualitative type that analyzes the philosophy of illumination and has the highest level of interpretation and abstraction, and by describing and explaining Sohrwardi's point of view, it deals with the place of allegory and explaining its foundations in the philosophy of illumination.

Plato’s doctrine of Ideas can be considered as the center of his philosophy. From Plato’s viewpoint, Ideas form the essence of sensible things. The Ideas are condition of both the existence of sensible things and their recognition. According to the problem he was facing, Natorp returned to Plato's ideas. Natorp's problem is the invalidation of philosophy and the baselessness of science. He tries to determine the relationship between philosophy and different sciences in order to give credit to philosophy and clarify the logic of governing sciences. To achieve the above two goals, Natorp takes help from Plato's ideas and presents a transcendental and epistemological interpretation of them. Because in his opinion, philosophy only as epistemology is valid. So, Natorp believes that Plato’s Ideas cannot be considered as fixed entities and separated from the sensible world, but they should be considered as transcendental conditions of the actualization of reality. Ideas are laws or explanations that are posited in thought in the first place and then the reality derived from their nature. Now, considering this introduction, some important issues arise: Do Plato's ideas have a purely epistemological function? What is the relationship between Natorp's law and Plato's ideas? This article, with a descriptive-analytical method, while examining Natorp's interpretation, tries to explain that Plato's ideas do not only have an epistemological function, but their ontological and moral aspects are also important.

How to abstract concepts is one of the important issues of epistemology. Among the Muslim philosophers, Allameh Tabataba'i is the first Muslim thinker who has examined this issue independently. Her students - including Misbah Yazdi - have also raised different opinions in this field. According to Allameh, philosophical concepts do not have an objective reference, and a different explanation should be found for the origin of their abstraction (compared to the origin of the abstraction of essential concepts). In his book "Principles of Philosophy and Method of Realism", he believes that "judgment" is the origin of the abstraction of these concepts. Misbah Yazdi, following his teacher, is looking for a way to explain the origin of the abstraction of these concepts, because he considers these concepts to have no objective reference. According to him, the Consciousness of inner states, in addition to mental explorations, is the source of the abstraction of these concepts. In the following article, I have shown that these solutions are not without problems. Also, by examining two philosophical concepts (the concept of Consciousness and effect), I showed that these two concepts have "objective reference" like the substantive concepts and are directly obtained from the immediate knowledge.

Authority and its relationship with the philosophical principle of cause and effect necessity is known as one of the most essential and challenging topical issues among philosophers and Islamic orators. Each of the scholars in the field has tried to express his own definition of the issue regarding his own line of thought.The present study deals with the problem regarding a library study data collection and using a descriptive-analytic method and it is fundamental considering the aim of the study. This research intends to investigate the viewpoints of Sadr-al-Motaallehin Shirazi regarding authority and cause and effect principle necessity. After probes of works and writings of Sadra, it was concluded that Sadra’s ideas were rooted in philosophical mysticism principles and he tried to represent authority compatible with cause and effect principle necessity. Believing in such a principle not only does not deny authority but also approves it. It accepts the principle that there isn’t any obligation but one can choose from among different options and this represents the borderline between responsibility and authority clearly and considers authority to be synonymous with being a follower.