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

Since Avicenna considers the main function of the estimative faculty to be the apprehension of intentions (maʿānī), other functions of this faculty must be understood in light of this form of apprehension. His primary and well-known meaning of intention is something inherently non-sensible that nonetheless exists within the particular sensibles. These intentions can generally be categorized under the duality of agreeableness (muwāfaqa) and disagreeableness (muẖālafa). Thus, a connection can be established between this class of intentions and particular accidents of existent qua existent. However, intentions never lose their relational aspect to the sensibles neither in the actualization nor in conceptualization. Avicenna also considers another kind of intention apprehended by estimation. This type of intention is nothing but the relation among the sensible forms, which is perceived from the external sensible objects and entities. Although this intention is non-sensible, unlike the first type, it is derived from and reducible to sensibles. Based on this second kind of intention, one can explain how, in estimative propositions (wahmiyyāt), judgments about sensibles are generalized to non-sensible objects. Furthermore, this generalization, if applied to the sensibles and their attributes, leads to the formation of induction. Given that Avicenna considers methodic experience (tajriba) to be the result of the conjunction between sensory induction and syllogism, it can be concluded that the estimative faculty and its apprehended intentions play a central role in the formation of empirical method and knowledge.

From Ibn Sina's point of view, the estimative faculty is one of the most important cognitive principles of action. The prior perception of action, the use of composite imagination for action, the emergence of desire and anger through the perception of profit and harm, helping practical intellect, creating some psychological qualities such as fear or hope, producing false statements, influencing outside the body and mediating between physical states and action are among the functions of this faculty. This faculty needs to be accompanied by other cognitive faculties to have its functions. Due to its association with intellect, human estimation has achieved another function such as dogmatic judgment and making universal propositions. Similarity, experience, needs of other faculties, and the merciful inspirations of God are among the ways through which estimation reaches its perceptions without the help of intellect. In most cases, estimation perceives benefits and harms without judgment but with conceptual perception. Ibn Sina's statements about image eliciting propositions and the passivity of the soul from imaginations prove this claim. Despite Ibn Sina's attention to various dimensions of estimation and its role in action, his thought is incoherent and ambiguous in some cases. For instance, attributing universal perception to estimation in some cases and the impossibility of explaining some functions of estimation

Glamorizing a false behavior in the mind and vision of an individual is one of Satan's strategies to deceive and mislead us. The fundamental question is, what happens in the human cognitive system so that something ugly and unpleasant looks to them as beautiful, attractive and correct? The answer to this question should be sought in the stimulation of man's intrinsic faculties and the stimulation of his overwhelming emotions by Satan. The role of the two faculties of "estimation" and "imagination", one of which has a perceptive function and the other an acting function, is prominent. The estimation, as the king of animal powers, by conquering the creative faculty, plays the main role in glamorizing falsehood. Satan, as an external enemy, uses seven methods to deceive and seduce people, in all of which the two powers of estimation and imagination are abused. These seven methods are as follows: considering ostensible causes independent from the Real Cause, exciting emotions and feelings, stimulating desire and the sense of pleasure-seeking in human, justifying and making excuses for unworthy deeds, disrupting the cognitive system with sophistry and fallacy, taking advantage of psychological deficiencies and disorders, showing falsehood as insignificant. These techniques are also used by the external enemy in cognitive warfare. In this research, the role of the two forces of estimation and imagination in Satan's glamorization has been explored with a rational analytical method, analyzing the Quranic examples.

Along with the deductions in Aristotle’s logics, Charles Sanders Pierce introduces another deduction called ‘abduction’. Among its features, one can refer to “being in the second form”, “minor deduction”, and “causal explanation”. He attempts to find an origin for abduction in the ‘apagoge’ discussion in Aristotle’s Prior Analytics; but as Florez holds, he has made a mistake and must search for it in the Posterior Analytics. In this regard, Florez claims that the two discussion of “explanatory analogy” and “cognitive faculty or acuity” in Aristotle’s Posterior Analytics can be introduced as an origin for abduction.  However, we would show through a descriptive and analytical method that Florez claim is not right and one cannot completely conform them to the features of abduction and find a discussion in Aristotle’s logics that completely corresponds to the parameters of Pierce’s abduction.

The problem of the origination and eternity of the world has always been one of the most challenging topics of debate among Muslim philosophers and mutikallimun. This issue is closely related to different problems such as explaining the divine essence, attributes of knowledge, power and will, the relationship between attributes and essence, cause-effect necessity, the relationship between the perfect cause and effect, the criteria for the need of effect for a cause, determinant of the origination of the world, and the nature of time, place, etc. Early Muslim philosophers believed in the eternity of the world, which, in the view of Muslim mutikallimun, was inconsistent with religious verses and teachings. Given the literal meaning of Qur’anic verses and their own specific interpretation of the essence and attributes of knowledge and the divine power and free will, they brought faith in the temporal origination of the world. In order to justify this view, mutikallimun imagined a time at which the world did not exist but came into existence later. This time was named the “chimeric time”. The present study explores the relationship between the theory of chimeric time and temporal origination in the view of Muslim mutikallimun. Ultimately, it becomes clear that chimeric time is, firstly, based on the same general principles of the design of temporal origination. Secondly, it has been introduced in order to improve the idea of temporal origination in terms of structure and respond to philosophers’ related criticisms. At the same time, this theory is consistent with other aspects of kalami thoughts, such as the common view of the world, its relationship with God, and the lack of its demonstrative analysis. Generally speaking, in spite of the different and, at times, contradictory interpretations of this theory, it is yet a step forward in propounding the temporal origination of the world, which entails the idea of a time in conformity with various ontological worlds.

Estimation is an important faculty in the faculties of the soul. It has an important role in psychology and other research areas including epistemology, ethics and mysticism. Estimation causes errors of mind in understanding the universal notions and helps reason to understand the particular notions. According to Mulla Sadra, estimation is an immaterial faculty which is not independent. Mulla Sadra believes that estimation is the reason which descends to a lower level. The role of estimation in errors of mind is more significant for philosophers than other thinkers. Thus, Mulla Sadra held it to be the source of faults of the mind and gateway of Satan to deceive human. From his point of view, estimation, in tandem with satanic temptations, is the source of some human behaviors. In addition, it causes obstacles in mystical seeking. In this paper, we shall analyze Mulla Sadra’s account of the nature of estimation and its relationship with reason. Then we will attempt to analyze the Estimation's role in ethics and mysticism.

Concerning the contribution of Ibn Sina in formation and development of the theory of intentionality of mind, there are various ideas. Here, we will mention two groups of scholars who have put forth their ideas in this regard: 1. Some scholars believe that the role played by Ibn Sina in development of the concept of intentionality has been a fundamental one, since the Latin term "intention" is an equivalent for the term mana in Ibn Sina's works. 2. Some others believe that Ibn Sina has not introduced the theory of the mind's intentionality; and the term mana in his works has nothing to do with the mind's intentionality. To understand the role played by Ibn Sina in development of the concept of intentionality, we cannot suffice to study historical development of this concept; but rather, we have to refer to his works and, having analyzed his epistemological ideas, clarify his role. Thus, at first, we will describe history of this concept in the Islamic world in brief, and in particular we will mention Farabi's ideas; then we will come back to our main discussion i.e. intentionality according to Ibn Sina.