جستجوی مقالات مرتبط با کلیدواژه « conventionalism » در نشریات گروه « فلسفه و کلام »

The present article attempts to answer a crucial question: why does Plato attach such importance to “language”? In many dialogues, such as Theaetetus and Sophist he surveys this subject; and in Cratylus language plays a pivotal role. Moreover the article deals with the inseparable connection between metaphysics and language in Plato’s philosophy. The main claim is that this connection is so firm and deep that Plato’s view on language can be seen as dependent on his view on the real entities, namely Forms. Plato criticizes the prevailing theories of his time like “conventionalism” and “naturalism” on the same ground. In other words, while analyzing these two clashing views, Plato shows that the nature of things cannot be discovered through studying their names.

Since Allameh Tabatabai categorizes ethical terms in conventional understandings and negates their logical value and representation of reality – in his book "Osool Falsafeh va Ravesh Realism" – and also considers them to be dependent on vital needs and special environmental factors and thus believes they change by the evolutionary movement of social life and are temporary and unnecessary, some ambiguities are formed: does he believe ethical matters – and consequently religious commands - are realistic or not. Some have ascribed him of ethical relativism although they believe him being unrealistic in this field is unlikely.
If we say, regarding ethical terms, being conventional is equivalent with being agreed-upon and non-declarative, therefore no ethical term will be related with the outside reality; rather their validity will depend on the demand and agreements of the society and thus it will be negated that they are realistic and consequently are absolute and will result in relativism of ethical system. This article will try to investigate Allameh's theoretical base regarding ethical terms, whether they are declarative or non-declarative, with an analytic look, considering his theoretical bases and the collection of his views in his different books. In this article it is also researched how the distinguished pupils of Allameh confront his theory of conventional matters and will clarify his idea on conventional matters. This matter has undoubtedly a great effect on how to use religion and religious teachings in ethical aspects and religious commands.

Normally, the companies have innovations, not within a restrictive environment, but by contribution and mutual dependency with other organizations (whether institutional or non-institutional) i.e. an approach with a systemic and networking outlook deals with structural analysis and different formal and informal interactions of different components such as universities, industrial companies, entrepreneurship development centers, governmental research centers, technology transfer centers, growth centers and science and technology parks, governmental and private laboratories, and different institutions such as intellectual ownership system, national development funds and investment funds in the form of an integrated system being known as the last science and technology policy-making. Although it has not been emphasized directly on ethics in innovation system, from writers and theorists of this field it could be realized that the concept of ethics within the section of “institution” of innovation system includes some functions. In addition to investigation of “ethics” within the principles and assumptions of the approach of innovation system, this study intends to analyze and evaluate ethical realism or unrealism, intrinsic or extrinsic nature of ethical values, and the effect of co-evolution of the science, technology and innovation systems with ethical system.

Although in the last decades positivistic view about analytic-synthetic distinction has encountered serious challenges, but the main results of this distinction such as antirealism in the mathematic an logic and the distinction of value-fact has been remained in the contemporary philosophy of science. this article at first will consider the main problems of empiricists in accounting the epistemic place of analytics and then will argue that Quinean approach is success in showing the problems of positivism but has embraced the conventionalism in physic which is in contrast with any serious scientific research. Reexamining the aristotlian realism in the logic and mathematic is the final position of this article.

The ideological and pragmatical disputes between Islam and the West, as two major ideological systems in modern world, always manifest themselves in political system-making and in proposing the theories related to it. These two ideological systems always criticize and have disputes with each other over philosophical, legal, and sociological matters. Today western modernity, especially liberal democracy, seriously criticizes the political system in Islam which is based on the principle of guardianship of religious jurist. Among the main challenges facing Islam are the secular explanation of the political system in Islam, the criticism directed to the structures and conventional explanation of the conduct of the elites and different local populations related to the political system in Islam.

Scientific disciplines divide the particulars they study into kinds and theorize about them, but it is difficult to determine the necessary and sufficient conditions for a particular to be classified under a certain kind.What is a natural kind? Scientists normally assume that in the process of studding the nature they discover some real independent kinds; not that they invent them subjectively. Are they true? If natural kinds really exist and they are distinguishable from non-natural kinds, then what is the standard of this distinction? In this paper we first go through natural kinds and their related issues. Then, while explaining the difference between naturalism and Conventionalism, we offer a description of the causal theory of reference and its suggested solutions for distinguishing natural from non-natural. Finally we show that the difference between naturalism and conventionalism can be more accurately explained through the rule of the "explanatory value".

The concepts of right and obligation, of lawful and unlawful, and of good and bad are the most focal ones in the philosophy of value, particularly in the philosophy of law and ethics. They are mostly discussed from epistemological aspects. Our main question in this survey is of the origin of legal and ethical propositions. Do they directly relate to an objective external reality that determines their truth; or are they only based on the intentions and the purposes of the people who stipulate them? Legal and moral naturalists have chosen the first explanation with various interpretations, and conventionalists have tried to prove the second one. In this study, configuration and construction are regarded as mental construct entities in practical philosophy and the theory of conventionalism is shown to be more reasonable and defensible.

In this paper, I try to give a clear reading of Carnap's conventionalismagainst the prevalent philosophical back ground of the day. Thebackground had been painted in Wittgensetinian colors, which weredeemed by Carnap to be rusty, dogmatic and unacceptable. It beginswith the primary satisfaction of logical empiricists with Wittgensteinianapproach to truth and the status of logical sentences (a satisfactionwhich ended to a deep dissatisfaction soon enough). Then I attend toCarnap's remarkable criticisms of Wittgenstein's absolutist point ofview, which is devoid of necessary conventional elements. At the end,we will see that Carnap's attempt at suggesting an alternative schemefor explaining the status of logical and mathematical sentences, as it isput forward in Logical Syntax of Language (1934), suffers from similarshortcomings. This does not need to debase the brilliant points whichemerged out of Carnap's critical reading of Wittgenstein's philosophy,though.