مجله تاملات فلسفی
پیاپی 31 (پاییز و زمستان 1402)

Sensational perception, reason, testimony and introspection are the fundamental sources of knowledge. It has been much debated that memory is one of the basic sources of knowledge. This article aims to apply the perspective of Frise and Allameh Tabatabai about the epistemological status of memory with an analytical approach. In this essay, we try to answer the questions raised such as, is the memory one of the sources of belief production? Do memory beliefs justify other beliefs? Are memory beliefs self-justified or do they need justification? This article shows that by relying on the epistemological function of memory, Frise considered it as a source of belief production, by which those beliefs can be used in the structure of reasoning. While unifying memory and imagination, relying on the reductionist approach of powers, Allameh Tabatabi has considered imagination as the source of partial beliefs, so that it performs this action with the cooperation of common sense and communication with the outside world. Both philosophers believe that memory is just like a repository whose epistemological status is meaningful in preserving the justified beliefs. Also, from the view point of Frise and Allameh Tabatabai, memory beliefs are among self-justified and basic beliefs that are used to justify non-memory beliefs. Therefore, the view point of these two thinkers can be closed to the reformed foundationalism approach.

In this article, we try to show that in the present century, one of the theorists in the field of philosophy of education and training, Richard Rorty, the American neopragmatist philosopher, by criticizing the past philosophical thinking about education and training to the issue of "self-creation" as the central core of education and training in the era the present emphasizes. According to this philosopher, the purpose of education in schools, universities and educational centers is to help a person to create himself. According to this philosopher, education in educational centers, especially in America, is generally divided into two parts. In the pre-university stage and schools, a person is taught to socialize, and in the university and academic stage, a person learns to engage in self-creation and to question the image he had in the previous period of pre-university education. To analyze the key concept of self-creation, Rorty uses the updated thoughts of John Dewey, Foucault, Nietzsche and even Heidegger to show that the philosophy of contemporary education in the current century needs to place this concept in the center of its analysis.

This article aims to present a study about the Jewish notion of revelation and the principles of Talmudic commentaries in the theological and philosophical works of Emmanuel Levinas and to examine his quest for the possibility of reconciliation between tradition and human autonomy. Levinas is a philosopher who seeks help from religious tradition, especially the notion of Jewish revelation, for his critique of modern philosophical thought. However, he is not retrospective and doesn`t aim to reject human autonomy in favor of the authority of revelation. In Levinas`s Talmudic reading of Scripture adherence to revelation does not oppose rationality and freedom expected by the modern age, since in this reading, rather than knowledge about God, revelation is speaking to God, mainly receiving the ethical order, an order that is not a call for blind adherence Furthermore, the principles of Talmudic commentaries assure the renewal of its tradition and insist on the role of the commentator as the participant in revelation. Attempting to prove his claims, Levinas argues based on the form of revelation in Judaism, the relation of Jews with their sacred text, and the principles of the tradition of Talmudic commentaries. Levinas`s views on these subjects are intimately bound to his philosophy of language. He attempts to show that the language of revelation cannot be reduced to a mere tool for communicating thoughts and information but also consists of a realm that attests to the revelatory nature of language.

Eco Critical theory inspects the existing interconnections of the natural world and the human activities. Considering diverse philosophical perceptions of different philosophers discloses the deep existence and survival of ecocritical awareness in human being`s collective unconscious though it might have been articulated in dissimilar terminologies or technical terms. The interested reader can find traces of the same concerns in Swedish Swedenborg. The two notions of Correspondence and Influx signify the connection between spirit and matter, mind and body and it can be claimed to be what connects Man`s physical life with his/her perpetual nonphysical life. Investigating such notions in an Eco Critical realm the essay advocates a type of Eco Critical realization that requires us to unearth the covert long existing correlation between Man and the nature and the relation between this ecocritical notion and some of Swedenborgian specific philosophical notions. The purpose of this article is to analyze the components of ecocritical criticism in Swedenborg's works according to two philosophical concepts of Correspondence and Influx. This spiritual awareness clarifies that human beings cannot live in accord with the universe until they can manage to conduct their lives in harmony with Divinity since this God centric ideology does not let anything except reverence toward the environment as it is the epitome of God, the absolute creator.

“The problem of systemic evil” is a self-made concept belongs to Yujin Nagasawa. He unveiled in his article “The Problem of Evil for Atheists”. The main claim of the article is that evil is not limited to natural disasters and human catastrophes, even "the universe is based on evil" basically. He uses the famous example of Charles Darwin for his purpose, which is Ichneumonidae . The existence of this mosquito is a sign of excessive and gratuitous evil in the natural world and a clear evidence of the existence systemic evil in the universe, In this article, while explaining and analyzing his purpose of the " The problem of systemic evil ", we evaluate its contents by the content analysis method. In this regard, while taking advantage of the latest findings of the cognitive science and relying on Nigel's "explanatory gap principle", we seek to prove logically that basically we can have no understanding of the suffering of hosts of Ichneumonidae mosquito because pain understand by the mind ultimately, and since the mind is embodied, and the bodies are different, so there is no way for us to understand the pain of the victims of the Ichneumonidae mosquito, denial of benevolence to actions of God is not reasonable. In contrast, pastoral theology is introduced as a suitable alternative to confirm the incomprehensibility of pain, to be able to empathize with the suffering person based on the teachings of this type of theology.

The contingency and eternity of The world is one of the important issues that has always been considered in Islamic theology and philosophy. In order to explain and evaluate the theory of the al-Kindi - who is the first Islamic philosopher- the author has achieved three reasons for proving the contingency of the world by following and studing his works. One reason has been given by al-Kindi for proving the contingency of the world but two other reasons have been mentioned among other things and is expressed for the purpose of proving other things but it has the ability to prove the contingency of the world. The two reasons are based on the finiteness of time and the mutual implication among mass, motion and time and another reason is based on the mutual implication between being caused and contingency. Based on that he considers the universe to be limited to the material world, all three reasons are valid his claim However, the third reason also includes the immaterial world which is one of the advantages of his theory. Of course, he does not deal with the concept of contingency and does not provide a suitable explanation in proving the mutual implication between being caused and contingency and this is one of the disadvantages of his theory.

The modern world, by entering all areas of human life and placing itself in the context of reality, has narrowed the field to the transcendent so much that it seems that no trace of it has been left in the context of events. In order to get out of the crisis that has arisen, Sadr philosophy is an efficient figure who has based his ruling system on principles and principles that before him were less considered as the basis of a philosophical thought. The substantial movement of matter and the evolution of the soul from matter to the kingdom, the doubt of the existence and degree of the soul, the position of the imaginary world as a mediator between matter and reason, the union of the soul with the active intellect, His love affairs are among these principles. These principles and foundations have caused a considerable effect and a different attitude in recognizing art and explaining the process, and consequently, have become artistic products and have drawn a plausible boundary between the real and the vulgar.Sadra's special attention to the presence of the transcendent in the text of phenomena, philosophical explanation of the illustration of imagination in the creation of art and its meaningful middle position, human identity, human resemblance to God in the level of imagination, the two-way relationship between human love and art and holiness The field of original art is one of the achievements of this attitude.

The purpose of this study was a systematic review of the application of caring thinking and its correlations in ethical philosophy. The research method is literature review and library research. In this study, existing articles on the subject were used in order to comprehensively and systematically review and summarize the interested content. For this purpose, articles from Persian and English sites in the field of caring thinking were studied and reviewed.Caring thinking, as the third component of Lipman’s three modes of thinking theory, has cardinal dimensions such as Appreciative Thinking, Affective Thinking, Active Thinking, Normative Thinking, and Empathic Thinking and progresses towards ethics and a better life which are rooted in theories of moral development by theorists such as Kohlberg, and can be used to design educational packages for cognitive development and the buildout of different levels of thinking (including moral development of children and adolescents).Despite its philosophical roots, caring thinking has rather straightforward and relevant psychological and moral correlations that together can manifest in the feeling of being cared for, companionship, positive and committed thinking based on values, emotions and norms.

David Bohm's ontological foundations of quantum mechanics have been of interest to philosophers of science in a conceptual position contrary to the common philosophical approach in quantum mechanics (Copenhagen interpretation). This research tries to provide a new perspective for understanding and completing the philosophical foundations of new sciences with a descriptive-analytical approach, taking into account the limitations of positivist explanations and relying on the foundations of Sadra's transcendental wisdom. In fact, the main issue is the question of how and to what extent transcendental wisdom plays a role in completing the ontological foundations of the Bohemian approach, and is it possible to open a new window for comparing Islamic philosophy and Western philosophy of science?The results of this research show that despite the different origins of the philosophical foundations of Bohm's and Mulla Sadra's views, ontological concepts such as; Bohm's inseparable and connected whole and the originality of Mullah Sadra's existence, Bohm's holographic world and hidden and hidden order with the degrees of suspicion of Sadra's existence, all of Bohm's movement and the essential movement of Mullah Sadra and the element of information and consciousness in Bohm's view with the aliveness of the universe from He adapted Mulla Sadra's view and determined the indicators of affinity and alignment

One of the significant issues concerning the Day of Judgment is the various positions mentioned in the verses and traditions, and theologians and philosophers are seeking a correct understanding of it with their own foundations. In the meantime, most theologians have introduced a materialistic account of the measure and state that there are measures about human practices in the Day of Judgment, weighed as light or darkness, or the scriptures in which practices are recorded. This study, while criticizing the views of theologians, does not reflect on the measure as a means for measuring human practices by extracting the philosophical principles of Mulla Sadra and dividing the measure into two types of the measure of science. In this justification, there is nothing beyond human nature. By performing good deeds, a person will gain an existential elevation and tend to ascend, and by doing evil deeds, he will degrade and tend to descend. The desire of the soul in one direction is construed as the measure, and the heaviness and lightness of the measure is also interpreted as the tendency to ascend or descend.

The present paper aims to discuss the possibility and main causes of epistemic akrasia based on Mullah Sadra's transcendental theosophy by descriptive-analytical method. Epistemic akrasia means "man's belief in things contrary to his beliefs", of which, some of researchers have studied the possibility and presented various formations, in line with "practical akrasia" (doing action contrary to a person's moral judgment). Mulla Sadra has two theories about the explanation of the multiplicity of actions of the self: 1- the theory of the powers of the self and 2- the theory of the levels [modalities] of the self. According to the theory of "powers of the self", the possibility of cognitive dissonance can be seen as the result of the independence of perceptual powers. Based on the theory of "levels of self", we can also talk about the possibility of developing cognitive dissonance in different levels [modalities] of self. Phenomena such as self-deception, embellishment of action, denial and obstinacy, stubbornness and bigotry, self-deceit, intellectual negligence and mental distress can be considered as examples of epistemic akrasia. Based on the theory of levels of the self, Mulla Sadra has explained the mechanism of creating cognitive dissonance by rational perceptions and beliefs, considering it to be the result of intellectual disorder or incompatibility in the activity of the powers of the self or the non-actuality of its superior levels. These factors lead a person to believe in things for which there is no reasonable rational reason and even to conflict with his rational beliefs.

Leibniz's concern in preaching and proposing the theory of the best possible world was to defend the absolute divine attributes against evil suspicion. In his view, given the absolute divine attributes, the present possible world, which is a requirement of God's attributes, must be the best possible universe. The rejection of his theory by skeptics and atheists is not probable and far from expected due to the rejection of the principle of God's existence. But in terms of Crusius' theism, his critique of Leibniz's theology based on the defense of divine freedom and authority offers a novel and different theology. One of the advantages of Crusius 's view is the similarity and similarity of his view with the theory of the good system of Islamic philosophers, but also the ability to justify the evil in the world by considering the actual world "very good" and not "best". He is based on the principle of sufficient Reason and the conditional necessity arising from it in the free actions of God and the ease of understanding his view on the subject of authority and freedom for the masses. On the other hand, not paying attention to the implications of the attribute of divine wisdom and its effect on strengthening, directing and limiting God's free will in the creation of beings is one of the disadvantages of his view. The novelty of the present paper is to explain the novel view of Crusius, its advantages and disadvantages.

In the analysis of "Philia", Aristotle has deriving friendship from self-love in Nicomachean Ethics, speaking the importance of selfishness on achieving eudemonia. Dose books VIII and IX provide for an altruistic or egoistic view of friendship? Self-love is evident in Aristotle’s words; although the attribution of Aristotle's theory to moral-egoism has been rejected as a teleological theory. Altruism is expressed by the phrase '(to want good things for another 'for his sake and not for one's own'). The theory of Philia is a pattern including love to virtue found by a person in his own self first, and then extends it to the other. , i.e., our feelings or attitudes of friendship are derived from attitudes towards ourselves. The term “another self” represents a motivation for friendship that leads to altruistic goals, That is, attention to the other for the sake of other which arises from the similarity of people in intellectual part (nous).

Kant's theory of hope focuses on the hope of the perfect good of man, which includes both his virtue and his happiness. According to Kant, individuals have a duty to strive for virtue and happiness, and they must achieve the highest good, in accordance with the morality and justice that lies within it. But is there any hope for highest good? In a theological approach, Kant promises that the human being will achieve highest good in another world with God's help. And in a secular approach he expresses the hope that mankind is moving towards highest good and will eventually achieve it in its gradual movement throughout history. The article claims that the secular approach was not proposed to compensate for the incompleteness of the theological approach - which some have stated - but rather it is in harmony with the theological approach and in accordance with Kant's philosophical system. However, it is criticized that in the secular approach, the human person has been neglected in favor of the human species. This critique can be described as the Gap of Justice.