جستجوی مقالات مرتبط با کلیدواژه "absolute truth" در نشریات گروه "فلسفه و کلام"

The discussion of absolute truth, which is in fact the discussion of the transcendent essence, has been one of the most important topics in mystical religions and schools throughout history. The essence of truth is the unseen of the unseen and without any manifestation, even the manifestation of the unseen, and it is a truth free from name and symbol. The issue of absolute truth is rooted in the thought of Nagarjooneh and Ibn Arabi in religious and sacred texts. In the sacred texts of both thinkers, right as essence is a truth beyond the world, apparent and distinct from creation, and in its transcendence and sanctity has nothing to do with existence. For this reason, it is impossible to know and recognize and establish any kind of relationship with him. Right has an indescribable nature in terms of essence, and the most important way to describe it is silence.

In Logik der Forschung, Popper points out that in the logic of science as he has outlined, it would be possible to avoid using the concepts of ‘true’ and ‘false’. But Popper’s point of view on truth changed fundamentally after he became acquainted with Tarski’s semantic theory of truth, and after that he never doubted to introduce science “as the search for truth”. Although, Popper’s specific reading of Tarski’s semantic theory of truth has been criticized by some philosophers, but most of these criticisms are intended to show that Popper’s version of truth can’t be concluded from the genuine Tarski’s theory. In this paper, I will argue that even if we ignore the mentioned criticisms, yet we can show that the correspondence, objective and absolute concept of truth, considering his metaphysical idea about reality (i.e. reality has infinitely or indefinitely many layers), would be inefficient in his philosophy of science, or at best, it’s efficiency will be minimum. So, if the following arguments are successful, the concept of truth will not be able to play an important role in Popper’s philosophy of science.

The Divine Knowledge and how he relates to the world of creation has always been one of the issues in the intellectual systems of world. The relationship between the type of maker and artifact, mover and moved, emission and emanation, and copula and independent are among the views in this regard. Allameh Tabatabai, as a neo-Sadra philosopher, while criticizing Mulla Sadra's view that the argument of the truthful is "glimmering" proves that this argument is "posteriori" and compared to other arguments "similar to glimmering". He considers, by a new interpretation of this argument, it merely an indication and not an argument. Allameh Tabatabai follows the same view in his monotheistic discussions in Al-Mizan. A new interpretation of the word truth in the verses of the Qur'an can be considered as one of Allameh Tabatabai's interpretive innovations. In explaining these verses, he mentions the Mulla Sadra's poverty existence, believes that only God is the "Absolute Truth" and that all other than God are the manifestations of the Truth and, according to the Qur'an, the Divine verses, and signs and, that the verse has nothing of its own and they are the shadows that presents the sun of truth and are absurd and nothing without the Truth. From this point of view, God is epistemologically and affirmatively "the most self-evident" of apprehension and affirmation, other phenomena are known following the self-evident of Truth.

Using a descriptive- analytical method, this paper attempts to determine the range of acceptable premises as well as their functions from the perspective of Farabi and Ibn Sina, two great Islamic philosophers. Farabi and Ibn Sina have both dealt with the wide range of the three classes of accepted premises and their quantitative types. The only difference is that Ibn Sina has forged new names for the types of accepted premises. With regard to the issue of penetrability, unlike Farabi who has dealt only with the penetrability of accepted premises with certain premises, Ibn Sine has refered to their penetrability with the other types of analogy. It seems that Ibn Sina, as an innovative exegetist, has explained and expanded Farabi’s viewpoint and implicitly referred to the broadness of the sphere of influence and function of accepted premises in all scientific aspects and social life. Finally, the views of these two philosophers about the ultimate goal of accepted premises and the figure of apologetic argumentation are in line with their objectives, namely philosophy, Divine knowledge and the level of intuition and absolute Truth.

As is commonly believed, mystical manner of life cannot be in agreement with political manner of life. The former is based upon solitude and refraining from sin while the latter upon roguery and trick. Neither mystics may be successful politician with regard to their simplicity and purity nor politicians pure governors. The paper, however, relying on Imam Khomieni`s mystic-politcal manner of life as a true mystic, has intended to show that one can rule justicly and affect international equivalences positively. The necessity of the study with regard to the Divine model of government would be clear. The problem of the paper is descriptive and the relationship of mystics` manner of life and the place of religious sovereignty has been studied in it.