جستجوی مقالات مرتبط با کلیدواژه « epistemology » در نشریات گروه « ادبیات و زبان ها »

In the epistemological perspective of Sohrab Sepehri, the intuitive view in interaction with art plays a fundamental role in developing the scope of knowledge and discovering the truth and angles of existence. This artist-poet has once again recreated the affairs and phenomena of existence with a deep and artistic look by passing from the inevitable and imposed constraints of the conventional reality and the usual view. He has used the capabilities and capacities of art to describe and interpret the unknown and unknowable things, convey the perceptual content and life experiences, poetic emotions and other observations in order to expand the boundaries of knowledge and discover the truth. The meaning of artistic re-creation is that the artist, in a pure transformation of understanding and attitude, by transitioning from symbolic knowledge that only shows the procedures and a limited aspect of the subject of knowledge, achieves intuitive knowledge and removes the original facts. Recreate contractual concepts and remove intermediaries. Sepehri with different approaches and methods, including: 1- visualization and experimentalization of situations, findings and perceptual content; 2- Change in the junction and horizon of vision; 3- Using the concepts and terms of different sciences; 4- Philosophical thought and perspective has gone beyond symbolic knowledge and with the artistic interpretation of his life-world, he has devoted himself to the development of the boundaries of knowledge and understanding

The viewpoints related to the imaginary world are based on two approaches: ontology and epistemology. The ontological approach considers the world of imagination as one of the levels of existence, which is the boundary between the world of minds and the world of matter; On the other hand, the epistemological approach considers imagination as one of the powers of human perception, which is limited to imagination. Among the mystics who have addressed this issue is Rumi, who has made indirect references to this world in his Masnavi, but unlike great scholars such as Mulla Sadra, Sheikh Ashraq, and Ibn Arabi, there is no independent chapter called the world of imagination in his works. For this reason, some think that in the Masnavi, the subject of the imaginary world is not raised as a level of existence, and the meaning of the imaginary world in the Masnavi is simply the connected imagination, imagination and mental imagination. Most of the researches that have discussed about imagination in Masnavi have examined imagination only in the field of epistemology and have considered it as one of the perceptive powers of humans, which mostly has a negative aspect and hinders the achievement of knowledge. The main goal of this research is based on the fact that the imaginary world in the Masnavi includes ontology, epistemology or both fields.

In this research, with a descriptive-analytical method, the ontology of the imaginary world as one of the levels of being and being in Molavi's thought has been proven by relying on the first book of the Masnavi.

In Rumi's opinion, imagination is not only one of the inner powers of man, but it is also accepted as a level of existence and has been conceptually discussed in many Masnavi verses.

Molavi considers the ways to reach the world of fantasy to be things such as the transformation of external attributes into internal ones, sleep and dreams, inspiration, natural death and voluntary death.

The existence of validity techniques and technical considerations in the text, especially the text written for the adolescent audience, reveals the necessity of critique and review of literature more than ever. In the meantime, the investigation of the unreliable narrator becomes more important in a teenage novel. Because the author intends to turn the adolescent from an audience to a well-informed critic by creating contradictions, uncertainties and suspension of text using invalid narrator. This study, using descriptiveanalytical method, investigates the causes and evidence that narrator was unreliable and effects of it on the epistemological aspect of the adolescent novel When mozhi lost by Hamidreza Shahabadi and using the existing contradictions and contradictions in the text to take a step forward to increase the critical reading abilities in adolescent readers. The result shows that from one hand, factors such as being children, the narrator's personal conflict with story characters, with content signs, such as the insufficient reporting, the contradiction between the story realities and the narrator's point of view and the narrator's confessions to lying leads to a reduction in the audience's trust towards the narrator. On the other hand, the story, which is more of the recognition and discovery of causes and factors of the story of the story, stands out in the epistemological dimension. And the unreliable narrator, with the contradictions who creates in the text, is a mean that challenges that cognition and knowledge and considers it relative.

The story of the ‘Jewish King and Minister’ in Masnavi Ma'navi, in the first reading, shows a way in the policy that the landlords divide the followers of a religion. From epistemological and intellectual perspectives, it has also shown the misconceptions and mistakes of human beings in reasoning. In this story, Mowlana, by showing the plan of the minister to destroy the religion of Christianity, has practically shown how wrong reasoning, as well as judging and acting on that argument, causes disaster. The results show that the mistake of the Jewish king and the minister has a cognitive origin and it goes back to their misconceptions. They have thought about the subject (= Christianity) with a bipolar fundamentalist mentality and based on this mentality, they have evaluated, judged, and finally issued a verdict.

Taha Hussein is an Egyptian literary figure of the twentieth century who has played an effective role in promoting the written culture of the contemporary Arab world by creating numerous works in the field of history and literature. He has been able to play the same role in the Arab philosophical tradition as founded by Descartes in the Western philosophical tradition. The purpose of this study is to analyze the method of Taha Hussein's historiography by emphasizing the introduction chapter of the book Fi Al-Adab Al-Jahili. It also seeks to enumerate the theoretical foundations of Taha Hussein's methodology and evaluate it epistemologically. In addition, it attempts to weigh its epistemology in terms of importance, validity and contemporaneity of the Verstehen tradition according to the theoretical foundations of the Max Weber method. The study criticizes the efficiencies and inefficiencies of this epistemology too.

This study describes Taha Hossein’s approach for the historiography of ignorant poetry and criticizes its efficiencies and inefficiencies with a comparative descriptive method and a conceptual analysis approach.

Contrary to Taha Hussein's approach, the historian does not avoid the value system in all the stages of a research process to apply the components of the value system, nor can the natural sciences in the postmodern reading, despite claiming objectivity, be free from value biases. This is because theories are not only the product of reflection and thinking on an object but also the result of genius, profound reflection and, in general, the interaction of the subject and the object.Neither the dogmatism of objectivists and Taha Hussein nor the relativism of subjectivists and postmodernists alone leads the historian to the destination, because both approaches believe in methodological exclusivism in history and historiography. But the third approach, which made history a continuous dialogue between the historian and the event, and the acquisition of knowledge as the result of the interaction of the mind and the object are more effective.
Truth-based propositions that convey extra-mental facts are not limited to the field of experimental science. Therefore, they cannot be included in the limited field of experimental science with a hasty and incorrect generalization and the possible fallacy of "whole-to-part definition"; they can be redefined under the propositions of mathematics, logic, philosophy, history, and so on.

Verstehen is a school of thought in which the agent of the mind, the presuppositions, the philosophical foundations of ontology, anthropology, and values ​​play major roles, whether or not the historian is aware of such data when historiographing. The purpose of this method is not only to reconstruct an event but also to reach the thought behind it, and it is obvious that the realization of this work will be possible only by rethinking this thought in the mind of the historian. Verstehen is the way in which we understand the inner meanings of phenomena along with a kind of sense of empathy and spiritual closeness to the social and historical actor. There is no doubt that this approach is very different from what is common in the natural experimental sciences because observation and experimentation can be effective by providing general rules to recognize inanimate objects. If a sociologist or a historian does not understand social and historical behavior and its hidden meanings, no other analysis or explanation can be very effective.
Objectivity, which is an important topic in historical epistemology, means that historical events must have features and components acceptable to all historians so as to pass what happened on to others, regardless of their values ​​and beliefs and assumptions in general.
The most important discussion that Max Weber has dealt with in the field of historical research is the study of the position of the historian's value system and his beliefs and its impact on the historiographical process. When a researcher enters the research process, his values ​​inevitably fall in the field of research and any understanding or perception achieved between human beings, consciously or unconsciously, is influenced by the theoretical philosophical foundations as well as the value system of the researcher. Weber considers value neutrality to be necessary only at the stage of possible collection or gathering. He distinguishes between the gathering authority, which is concerned with the choice of a subject for research, and the arbitral authority, which makes the distinction.
Taha Hussein, who was concerned with the gap between tradition and modernity, sought to transform the educational system of his time by innovating a method of literary historiography. He also tried to establish Egyptian modernity by reviving traditional literature.While criticizing the traditional method, he emphasized the objectivity and methodization of research and writing the history of literature. In order to confront the two traditional and modern paradigms, he intended to create a homogeneous combination in historiography and to choose a middle method that was a combination of the Azhari tradition and modern methodology. To this end, he criticized the method of literary historiography and the old and new approaches to teaching at his time, which lacked critical accuracy. He preferred Descartes's skeptical method and his philosophical reflections, but he turns to the foundations of his method. In general, the theoretical components of Taha Hussein's literary historiography can be itemized as follows:
a) Doubtfulness of a method as a basic rule for believing historical propositions
b) The complete emptiness of the researcher's mind of any presuppositions, patriotic tendencies, and religious beliefs as well as being generally devoid of any credibility and value propositions
c) Making a distinction between the intellect and the heart and freeing the intellect from the bondage of all the three inner realms of man, namely emotions, feelings and excitements.
d) Lack of adherence to anything but theoretical and practical commitment to the correct scientific method of research.

The result of this research indicates that, in addition to being an epistemological category, historiography has a historical function. Therefore, it is not devaluated and cannot be devoid of the presuppositions, philosophical foundations and the culture of the researcher of history in general, nor is such an approach desirable in historiography.

Mohammad Nassir-a-din Makki Hosseini in his book Bahr al-Maani (The Sea of Meanings) pays considerable attention to epistemological issues. The purpose of the present article is to explain his the epistemological views and to examine the influence of Ayn al-Quzat Hamadani's Tamhīdāt on his ideas. This study has been done by using descriptive-analytical method and based on library resources. The findings show that Mohammad Makki not only in content, but also in words and phrases, has been influenced by the epistemological views of Ayn al-Quzat. Both mystics have distinguished between inward knowledge and outward knowledge, and have considered outward knowledge as the divine knowledge that mystics receive it due to their degree of unshakable faith in God. According to both of them, man can attain divine knowledge through self-knowledge and the knowing of the prophet Muhammad; but knowing the divine essence is not possible and one can only know about divine names, attributes and acts. They speak of the existence of an obstacle (hejab) in knowing God and believe that this obstacle will not be completely removed; and for some reasons such as content, human limitations and religious limitations, the inability of the audience to understand the concepts and the issue of confidentiality, the divine teachings are inexpressible. These topics are covered in more detail in Bahr al-Maani than in Tamhīdāt.

Ever since Brian McHale emphasized the modern epistemological and ontological element in the separation of the modern novel from the postmodern novel, the subject of the dominant element has been considered in most postmodern research. McHale believed that in modern novels the dominant element is epistemological issues. Postmodern novels, on the other hand, pay more attention to ontological issues. Epistemology is a part of philosophical knowledge that has gained special importance during the last three centuries and its subject is the study of the issue of cognition and its characteristics. McHale believed that modern novels address questions in both content and structure that revolve around the issue of cognition. Questions such as how is cognition achieved? Where is the scope of awareness? What is the structure of knowledge? The novel "The Great Magician's Conversation with the Queen of the Colorful Islands" tells the story of a day in the life of a teenager named Rahi who becomes a guest of a family that has lost its child. In this work, the author has made the subject of cognition the subject of narration both in content and structure. The present study has used a descriptive-analytical method to study the dominant epistemological element in this novel. The results show that in this work, Khanian has examined the characteristics, conditions and scope of cognition by using approaches such as the function of linguistic signs in the matter of consciousness, the issue of intentionality and the subject of dynamics in consciousness.

Folk tales are one of the types of folk fiction that have a good background and richness. In this regard, the legend of the July girl, one of the general myths of Chaharmahal and Bakhtiari in Persian, is spoken in the dialect of Gishngani, and with these details it has not been recorded so far and consequently has not been analyzed. Accordingly, in this article, the author reviews the history of the research, the complete report of the myth and introduces it from various angles, examines it from the perspective of the elements of the story and the main elements of popular myths and finally based on the morphological pattern of stories It is measured. In this study, it is found that the myth of the girl of Julah is strong in terms of the elements of the story; Actions, like most myths, are external, varied, and varied; The angle of view is the third person singular, and the narrator is the omniscient; The characters are varied, but often anonymous; The introduction, knotting, culmination, untying, and descent are, in short, well-arranged. From the perspective of the elements of the myth, in this myth, the context of breaking the habit is strong. Accident and destiny are well visible in several places, and one of the main themes of this legend is destiny.

This paper studies the landscapes in Ian McEwan’s Solar and examines the narrator’s epistemological lens in his description of the landscapes. The research draws upon David Harvey’s definition of built environment, which contributes to the generation of a more practical definition of landscape, and argues that the narrator and the focalizer’s realistic descriptions of the landscapes have their origin in their scientistic mindset and firm reductionist belief in (neo)liberalism. With regard to such descriptions, the paper focuses on how, since the late twentieth century, the earth, as the cradle of nature and location of countries with definite political borders, is transformed into a landscape of a (blue) planet without any political or spatial borders on it. Using Harvey’s Marxist critiques of capitalism and neoliberalism, this study also analyzes the narrator and focalizer’s belief in science as a savior and the single avenue towards understanding the world. It is concluded that the ecological stance in the story is grounded in the very epistemology from which the man-made climate change arises.

This paper studies the landscapes in Ian McEwan’s Solar and examines the narrator’s epistemological lens in his description of the landscapes. The research draws upon David Harvey’s definition of built environment, which contributes to the generation of a more practical definition of landscape, and argues that the narrator and the focalizer’s realistic descriptions of the landscapes have their origin in their scientistic mindset and firm reductionist belief in (neo)liberalism. With regard to such descriptions, the paper focuses on how, since the late twentieth century, the earth, as the cradle of nature and location of countries with definite political borders, is transformed into a landscape of a (blue) planet without any political or spatial borders on it. Using Harvey’s Marxist critiques of capitalism and neoliberalism, this study also analyzes the narrator and focalizer’s belief in science as a savior and the single avenue towards understanding the world. It is concluded that the ecological stance in the story is grounded in the very epistemology from which the man-made climate change arises.

From its very beginnings, man has always been a curious and inquisitive creature looking for goals to reach him, but what a destination is, where it is, and who it is has been an important issue that makes people more curious and purposeful. He believes that the structure of human beliefs is shaped by his moral characteristics and that the moral contaminants of human knowledge are distorted. The purpose of this research is to investigate the implications of ethical education from the point of view of Rumichr('39')s epistemology.The present research is a fundamental research and data acquisition tool.The findings of the research show that the methods, steps and principles of moral education from the point of view of Rumi are as follows: self-hypnosis, self-imbibition, blessing, cultivation, and avoidance of imitation. The stages describe repentance, patience, patience, faith, submission and submission, poverty and mortality, and principles including perfection, cultivation, counseling, avoidance of obedience, avoidance of unconsidered generalization and individual differences in human beings.

Mystical epistemology is in intuitive knowledge that deals with the heart and there is no sense and intellect in it. From the point of view of mystics, this cognition is not obtained through the external senses or argumentative processes, but it is a knowledge resulting from discovery and intuition, as a result of which the inner universe can be understood. The aim of the present study is to examine mystical epistemology from the perspective of Sheikh Shahabuddin Omar Sahrurdi, a mystic of the seventh century AH, which has been conducted by descriptive-analytical method. According to Sahrurdi, one of the types of knowledge, which includes sensory, intellectual, innate and heart knowledge, the place of knowledge is the heart, and with the heart knowledge, true cognition can be achieved. Like other mystics, while confirming the sense and intellect in acquiring knowledge, he does not consider these two to be sufficient to achieve the knowledge of God and gives originality to the knowledge of heart. In the path of knowledge, which is gradual, man goes through different stages and does not enter the next stage until he passes a stage.

This article investigates and compares the views of Descartes and Rumi regarding the duality of the soul and the body and their interaction from the perspective of ontology and epistemology. The purpose of this study is to demonstrate that Rumi is a dualist from an epistemological point of view and a monist from an ontological one, whereas Descartes is both epistemologically and ontologically a dualist. Descartes believes in the existence of two substances, namely the soul (the essence of the thinker) and the body (the material essence); and above them he believes in God. In his opinion, the soul and body are not only conceptually distinct in the mind (epistemology), but also in the external world (ontology). In his method of philosophical theorization, which should possess internal consistency, clarity, and distinctiveness, Descartes fails to provide a convincing justification on the interaction between the soul and the body and their substantial union — which is the historic problem of dualism. In contrast, Rumi’s method — which is faithful, religious and an expression of his inner and mystical experiences and whose goal is to achieve wonder, not clarity — has no problem in the explication of his opinions.

Epistemology is a branch of philosophy that is defined as the theory of what knowledge is and the ways it is acquired. In epistemology, we seek to answer questions that discuss the reality and how to achieve it. Epistemology has not been independently discussed since ancient times and among the Greek philosophers, but one of the most central issues of epistemology that is worth knowing has been  considered. There are a number of intellectual backgrounds in this period which can be called as: empiricists, skeptics, and neo-Platonists. In the Middle Ages, groups of realists, conceptualists, nominists, and in the new era, rationalists and empiricists have had opinions in this field.

This study is carried out by descriptive-analytical way using library resources. In this way, David Hume and Molavie's philosophical theories on how to know and knowledge of God are explained and compared.

Literally, knowledge has the meaning of consciousness, cognition and perception and is anti-ignorance (Moein, 2003: V. 2: 1652). In Arabic, the word "knowledge" is used when the evident is distinct from otherwise (Ragheb Esfahani, 1412 AH: 560-580).
In Molānā works there are references to all kinds of knowledge, including sensory, rational, and intuitive, and he has used various terms, especially in relation to rational knowledge, which, while not paying attention to their meanings, may sometimes make his statements contradictory. Sensory knowledge is necessary for understanding many things or for acquiring a set of issues; but the real science which man seeks pass through the stage of sense in view of Molavi. That is to say, because of its limitation, it cannot comprehend but a fraction of the reality of the appearance, and the sense of the appearance only understands the face among what is in the universe and does not perceive anything from abstractions and meanings. One cannot gain true knowledge unless gets out of this prison.
Thus the unseen world is apparently absent from the view of sense, but the rational reason makes it conceivable to the mind, including the existence of the angels and the resurrection day. Man needs to be prepared to enter the universe beyond sense. This preparation is a kind of second birth. Molavi compares a man in the ward of the universe to a child who is confined in the womb of mother and does not understand the universe that is supernatural.
Molavie has also emphasized in the Fih-e Mā Fih on the inherence of the foundation of morality and the distinction between good and evil (see Molavie: 77: 9-77).
Western thinkers, first and foremost, pay attention to the outer senses; David Hume places his philosophy on the foundation of the senses and presents his theory based on it. The epistemic arguments in his view are also based on this.
David Hume saw sensory experience as the primary source of reliable knowledge of the facts. With his philosophical skill and vigilance, he pushed the school of sensuality to the end of empiricism limits (Zibaklam, 1378: 126), thereby eliminating the inherent goodness and depravity of human actions, and the human view determines the good and the bad.
Hume, like other empiricists emphasizes on the precedence of senses over other sources of knowledge and cognition, believing that man knows neither himself nor anything else, and that all human beings are perceptions that are replaced with unimaginable speed. (Hume, 1825: vol. 1: 321)

The world of creation and the creator of existence have long been discussed through philosophy, and there have been arguments for and against the nature of reason, sense, cause and effect, each of which is based on philosophical worldview and school. David Hume is a late philosopher whose worldview is based on experience. For this reason, he accepts the senses and what is perceived by the external senses, and doubts other than that. According to Hume, we cannot call the two events as the cause and effect because of their sequence, but what has come to our view may be incorrect and in the future these relationships may not exist and another cause may replaces the current cause. Thus he somehow doubts in the supernatural problems and cannot have an understanding of the universe based on what he sees; it is such that he denies them or declares that he cannot know them.
Molavie, too, believes in all kinds of intellects and knows only the general intellect that is the origin of creatures as complete, and that the intellect with which man evaluates worldly matters does not deserve recognition. For Molavie, humans are like the blind in the dark house who want to know the elephant but cannot see the whole and partially understand it, but if they are conscious and possess the candle of reason, their differences in how and what it is will end. In fact, Molavie believes in knowledge through discovery and intuition, but he knows the sense as its passage. He begins with a menial sense and, after a little understanding, reaches for discovery and intuition.
The similarity of the two thinkers can be attributed to the inability of the intellect in the knowledge of the universe, but the difference is that Molavie does not give much attention to the outward senses and accepts the intellect at its highest level. The other difference should be seen in the theological view of Molavie, which Hume does not believe in the supernatural, the discovery, or the intuition. In other words, Molavie and Hume have both begun from the sense in the beginning of knowledge, but Hume remains in that sense, and Molavie has passed on and attained intuition.

Philosophy of religion is a new area of study in the field of epistemology. The topic of the language of religion, as one of the important branches of this science, is of particular importance. One of the current prominent philosophers of religion is John Hick. He extends Wiganstein’s “linguistic game” theory and the general interpretation of the “experience of the kind” to all areas of behavior and religious experiences to arrive at religious pluralism. In fact, Hick based his philosophy of religion on the language and thought boundaries of Wigtenstein and Kant. The important results obtained from John Hick’s method and principles and its extension to all domains makes research on it indispensable. Therefore, the present research study sought to explore and criticize the principles of John Hick’s philosophy of religion and the role of linguistics in the knowledge obtained. The key findings of the study are the existence of a superficial look in linguistics and the lack of belief in the definition of meaning in non-experimental sciences.