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

Based on the interaction between science and religion, Nancy Murphy turns to a special version of non-transitive physicalism that uses empirical science, physicalism, and the Bible to formulate her holistic physicalism; A middle position between essential dualism and illusionism that defines humans as spiritual beings and hides the problem of the mind within it. Murphy brings the soul into holistic physicalism with his theological assumptions and not with scientific evidence and philosophical arguments. The distinguishing feature of non-transmission physicalism from transmission physicalism is the attention to the explanatory gap in the issue of "supervenience". Holistic physicalism has not filled this gap and has only changed the form of the problem from explaining the relationship between human parts to explaining the relationship between human dimensions. Therefore, combining the universal and weak perceptions of supervenience, along with the positive and negative teachings of holistic physicalism, that is, the use of pure holistic physicalism and avoiding introducing theological presuppositions in a philosophical theory, can be used to solve the problem.

Moral particularism, which is one of the intellectual orientations in contemporary ethics, opposes the importance of principles in morality and in principled theories of ethics on metaethical grounds, and regards it detrimental to moral thought and judgement. I believe that the particularist’s challenge against principled ethics is important, and therefore it is a requirement that the problems of particularism are identified to be then solved. In this paper, I investigate some problems of particularism that stem from particularists’ reliance on reasons. I first explain what reason is in moral metaphysics debates, and after discussing the relations between holism, atomism, particularism, and generalism, I make clear why particularism’s reliance on reasons is not useful for it. Reliance on reasons is also detrimental to particularism, in the sense that causes inadequacies in it. For, first, conceiving morality only in terms of reasons at best creates an inadequate conception of moral obligation and therefore of morality; and second, narrowly conceiving moral principles in terms of general reasons prevents particularism from being inclusive against all principled theories of ethics. I discuss why the categorical imperative as a significant example shows that the scope of moral principles is broader than the scope of moral reasons.

Ibn Sina says that if we have a piece of knowledge about the past or the future, then our knowledge is “potentially” about the external world. But he does not clarify the meaning of this “potentiality”. We show that if we take Ibn Sina's “the potential” view as the potentiality of the object of truth and then return it to the material causes, then by means of considerable modification and reconstruction we can obtain a reasonable kind of minimalist holism resolution: the object of knowledge to a future thing is its all material causes in the present time and the object of knowledge to a past thing is its all material effects in the present time. We will prove this presentist resolution by means of a kind of determinant reason of comparison with Ibn Sina's definition by a description of comparison with Ibn Sina's phrase that a thing can be distinct by its all causes and of the comparison between the validity of the Minimalist Holism Resolution and our knowledge about the past and the future in the ordinary situations (i.e. without considering the riddle of the intentionality to the nonexistent). In the end, we will have a glance at the degree of the correspondence between knowledge and its object in this resolution and then we show that this resolution can be provable even outside Ibn Sina's philosophical system without necessarily accepting such issues as the four causes and the potentiality.

Holistic education is one of the educational strategies of the 20th century in the West which challenges the existing defects in the modern educational system. Clearly, there are so many similarities between religious and Islamic education and holistic education that we can safely claim that the latter has always been the common method of education in our traditional educational system. The present study focuses on certain educational principles in the Transcendent Philosophy which can be categorized under the concept of holism. Some of these principles include the necessity of the gathering of matter and meaning, educating the body along with the soul, and moral and epistemological holism. Moreover, regarding epistemological holism, the authors elaborate on the particular place of reason in epistemology and derive a number of educational principles in conformity with rationality, among which reference can be made to the necessity of prudence and necessity of teaching intellection to the learner. Finally, they refer to some of the practical methods in conformity to the mentioned principles. Following the qualitative method of content analysis and philosophical inference, the authors have tried to derive a number of educational principles in line with holism through delving in Mullā Ṣadrā’s books on the Transcendent Philosophy and some of his commentators’ works.

Paradigm is a central concept of Kuhns philosophy of science that described in a holistic structure. Kuhns appeal to this concept is in fact a dissolution, not solution, of empiricists analytical puzzles and his historical and socialogical puzlles make a real revolution in the literature of philosophy of science which needs time to show its entire face and its final consequences. Kuhn in defining Paradigm is closely and clearly influenced by Gestalt psychology and though this concept has not the same application in the Kuhns literature but Kuhn always use it to reflect the holistic aspects of scientific knowledge. this article by revision of several usages of this concept will discuss from holism as their common element. In the debate of capacities and limitations of kuhns holistic approach we first review his attempts for elimination some vaguenesses and then evaluate his seccess.

Quine is an empiricist. But he objects the previous empiricists. We want to show that Quine is in fact an objector of the epistemological tradition that Descartes founded, and the empiricists that Quine objects are followers of that tradition. Here we emphasize two specifications of Cartesian tradition: (1) foundationalism (2) trying to answer the problem of justification. We show that Quine’s epistemology rejects both of these. Two traits of Quine’s epistemology that have important roles here are holism and naturalism.

Richard McKay Rorty (1932-2007) is the American neo-pragmatist. Criticizing the prevalent issues of traditional philosophy such as truth، knowledge، objectivity، logic and philosophy، he considers epistemology a modern subject which emerged via forging the mind by Rene Descartes. In his view، separation of mind–body is an unprecedented matter created in Descartes philosophy. He thinks that، in creating such a matter، Descartes was aided by the big and strong image of human mind as a large mirror which reflects the world. Rorty states that this image is not trustable. This study investigates the view of Rorty about mind and body. The main hypothesis of this study is that Rorty does not seek solution for selecting monism or dualism or other view، and thus he prefers the annulling approach to solving approach.

Internalism has been the dominant attitude in the historiography until mid-20th century. According to this approach, the task of historiographer is to report an intellectual history for scientific theories and depicting that history of science is the history of accumulation of personal discoveries and inventions. The works of Kuhn, however, make a revolutionary turn in the historiography. Under the influence of historians like Butterfield and Koyré, Kuhn investigates science as a social institution and on this ground presents history of science as a history of separation of totality of paradigms. Kuhn believes that literature in history contains a positivistic philosophy and emphasizes the revising of this literature by a new historic attitude. Kuhn’s critics recognize some relativist and antirational elements in his attitude. This article will examine some of the main problems in the basic elements of Kuhn’s points of view.

Logic is one of the significant sources for understanding facts. In addition to their formal function, categories and concepts dealt with in logic can prepare a good foundation and framework towards better understanding of facts based on their hermeneutic role. Resting on two concepts of classic logic i. e. the universal and the whole, the present article seeks to reach an understanding of the history of philosophy. In other words, it is an attempt to investigate the history of philosophy based on the two approaches of holism and universalism. Taking special limitations of such a research into account, the present article claims that it is possible to reach an acceptable understanding of the features of history of philosophy based on these two approaches. The article also points to the differences of the two approaches of holism and universalism on such issues as the nature of philosophy, history of philosophy, knowledge, theology, and cognition.

The most important aspect of the modern world is science and technology. The modern science has changed man's view toward the world. Though it has created some achievements for man, this science has caused some problems as well. In this writing, the author tries to reveal unfavorable consequences of the modern science. The modern science has restricted itself to the material field; and reduces reality to sensible things. In addition, it is neutral in regard to values; and, in the long run, it will cause values to be discarded. The modern science is of a domination-seeking nature; it regards nature as a commodity which should be exploited. In the Medieval Age, science viewed nature from a holistic perspective; the modern science, however, lacks such a view; and because of its limitations, it cannot provide replies for man's ultimate questions concerning the meaning and goal of life. In conclusion, the author will provide a picture of the future of science and propose some ways to eliminate the defects of the modern science.

In the mid-20th Century when computers appeared, there emerged a hypothesis according to which such machines are similar to man's mind, and as computer sciences develop and progress, scientists will be able to manufacture such computers which enjoy all capabilities of man's mind. This project was called artificial intelligence, and its advocates assumed some fundamental similarity between man's mind and its intelligent capabilities on the one hand and computer on the other. And as computer sciences progress, we will face artificial minds. To achieve this goal, scientists of the field adopted two main approaches; the approach based on computer sciences was more welcomed. In this article, firstly, the author shows that which philosophical idea underlies the approach based on computer sciences, i.e. semiology; and causes of defeat of this approach have been studied. And secondly, the author has tried to show that how in the field of philosophy i.e. in the field of the ideas of later Wittgenstein and Heidegger, modern views have changed the approach to the project of artificial intelligence; and to give a more promising position to the second approach which may be called connectionism.