فهرست مطالب سروش دباغ

It is believed that vegetarianism is an oriental tradition and is formed in the Western philosophers of ethics or ordinary people under the influence of Buddhism teachings and Hindu religion. Accordingly, carnivorousness entails violating an ethical rule and consequently is considered to be inadmissible. Carnivorousness is inadmissible due to observing animal rights, so it is abandoned. Anti- carnivorousness argumentations in this register have got “the-other-oriented” background, as animals are regarded as instances of “the-other”. On the other side, abandoning carnivorousness has been common for some Sufis. Some believe that abandoning carnivorousness in some Sufist schools has been under the influence of some Hindu schools and Sufis regard carnivorousness ethically inadmissible. The authors of this paper contend that adhering to such a tradition among the Muslim mystics has not been influenced by other schools of thought and the principles of abandoning carnivorousness by Muslim mystics has been different from the adherents of Hindu schools and contemporary philosophers of Ethics. Abandoning this habit in Sufism is more humanistic rather “the-other-oriented” and its function is more related to the spiritual conduct of people. Thus, it seems that carnivorousness in Sufism is not an ethical issue. However, if the virtuous ethics is taken into account, an ethical elaboration on abandoning carnivorousness by Sufism could be concluded.

In this paper, discussing the position of realism and antirealism in meta-ethics, first we will explain different versions of moral realism. Then we will discuss Kant's moral teachings to determine his attitude concerning these versions. Moral realism and anti-realism has a strong relation to cognitivism and noncognitivism in meta- ethics. So we will discuss shortly moral cognitivism and non-cognitivism and different schools of moral realism and anti- realism and their differences. Finally by reviewing Kant's most important moral teachings, we will show that based on different meanings of realism we can put Kant in realist or anti-realist thinkers.

By emphasis on cognitive aspect of moral realism, this article surveys various divisions in moral realism and anti-realism and, regarding later Wittgenstein's courses, it explores his views about this matter. Thus, after a short description of Wittgenstein’s courses in Philosophical Investigations which are related to this topic, ideas of his commentators in this area are studied. Since moral realism has a firm relation with cognitive and non-cognitive discussion in meta-moral, thus later Wittgenstein’s view about this topic is also investigated. At the end, it is shown that calling Wittgenstein a realist or anti-realist is due to the wrong usage of reality grammar and he cannot be categorized as such.

Ethical issues have been extensively discussed in management discipline for around three decades. The ways in which different organizations are expected to determine their policies so that they are ethical, in a broad sense, is disputed in business ethics. In this paper, Rule-Utilitarianistic approach is utilized in order to help the civil society in concretizing ethical standards in organizations. To do so, the significant role of customers is illustrated, as far as supply side’s policies are concerned. In conclusion, in order to concretize supply side’s policies in organizations, some suggestions are put forward.

In this paper, firstly, it is shown that the standard account of the concept ‘practice’ in the Wittgenstein’s philosophy is a therapeutic one. According to this account, the normative standard of the rightness and wrongness of the use of words cannot be put into words. This account can be seen as the negative aspect of the whole idea of normativity. Secondly, I argue that therapy alone is not adequate. In order to give a plausible account of the whole idea of normativity, the positive aspect of the concept ‘practice’ has to be presented. Thirdly, I suggest that distinguishing between the first order and the second order account of the concept ‘practice’ might be a way of explaining the positive aspect. According to the first order account, the constituents of the concept ‘practice’ have to be given. The second order account sketches out the idea that practice goes all the way down. Our confrontation with things in the world is based upon doing rather than theorising at the very basic level. Overt activities ultimately depend on mental activities.

Within the islamic philosophy and theology traditions, the very idea of convention is largely discussed. Apparently, except suhrevardi and tabatabaie, nobody has discussed with regard to the concept ‘convention’, on its own. In this paper, tabatabaie’s ethical framework is discussed from the ontological, semantic and epistemological points of view. Finally, in order to shed light on tabatabaie’s view, the similarities and dissimilarities between his and wittgenstein’s ethical position is explored.

Good governance is a fresh subjects regarded by authors and world scientific and international societies during two recent decades. Researches describe and define good governance through various approaches (process, liberalism, and socialism), dimensions (political, economic and social) and goals (economic development, political development and human sustainable development). But extensiveness, complexity and interdisciplinary identity of governance subject involves studying it through a macro and systematic view point. Instead of presenting various menus of characteristics of good governance, there fore, we should design models to describe different aspects of this "multi–face" phenomenon. Since governance is interdisciplinary subject and relates to whole living aspects of human instance, politic, economic, social science and so on, this paper aims to ask this question: "what is goodness and what is relate its with governance?", strives by using the studies of moral philosophy, explains above concept and relate its with governance. This paper along with passing the literature and description the various points of view about good governance characteristics, analysis goodness property from variety perspective and on the basis of moral philosopher points of view and using from the moderate intuitionism school, Provides a fundamental for designing models of good Governance.

In his early work, Wittgenstein does not refer to aesthetics very much. However, his few statements on aesthetics suggest a certain theory of aesthetics he believed in. A theory which thinks that art-object requires some attitude or way of looking for being seen as art; whereas as far as ordinary objects are concerned, it is not the case. He explains his attitude by introducing the idea of 'sub specie eterni’ and tries to place the concept within his philosophical framework. In this paper, we try to elaborate the concept ‘sub specie eterni’ and its relationship with ethics and aesthetics in the Tractatus and evaluate its logical implications in Wittgenstein’s early work.

In his Tractatus Logico-Philosophicus, Wittgenestein has some remarks on the nature of laws of nature. His main concern is to connect genuine laws of nature with logic. To illuminate and explain this connection, we suggest a distinction between two kinds of laws (inspired by Wittgenestein himself). On the one hand, general laws of nature (e.g. law of conservation) restrict applicability of other laws of nature. According to Wittgenstein, although we do not know whether these laws are true or not a priori, we know their logical forms in advance, and this fact is enough to guarantee a connection between these laws and logic (we know logical truths in advance as well). On the other hand, first order laws of nature (e.g. Newton's laws) have limited scope of applicability. Wittgenstein treats these laws as logical patterns with the ability to classify propositions about the world. As long as we take first order laws as nets with this ability, and dismiss their factual content, the connection between them and logic is obvious again. Having made this distinction, we go to consider the situation of two principles: induction and causation. It will be showed that according to Wittgenestein, there is no connection between these two and logic, and therefore these so-called laws are not among genuine ones. The next step is to compare Wittgenestein's account of laws with Poincare's conventionalism. Despite some similarities, it will be argued that the former cannot be taken seriously by a scientist or a philosopher of science who takes experimentation important in science.

Having criticized the realstic account of subject, Kant introduced the notion of metaphysical subject in his philosophical framework. In Kant’s view, metaphysical subject could make a room for both knowledge and moral law, generally speaking. Wittgenstein utilized metaphysical subject in his semantic theory in Tractatus which sounds Kantian. However, the difference between Kantian idealistic account and Wittgensteinian non-idealistic account towards metaphysical subject leads to the point that it is used in the Tractatus in the minimal sense. However, even this minimal usage of metaphysical subject produces a paradox in Tractatus. The paradox which could show the implausibility of the Tratctatus’ philosophical project. This paper tries to elaborate the paradox and show its logical implications.