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

Among the interpretations of mental existence, only a few of them have ruled on the existential contradiction between the acquired knowledge and mental existence; Gholamreza Fayyazi’s view is the latest among them. One of the consequences of this recitation is the reconstruction of the representative apparition (al-shabaḥ al-muḥākī) theory and the substitution of representative correspondence (al-muṭābiqaẗ al-ḥikāyī) instead of substantive correspondence (al-muṭābiqaẗ al-māhawī) in the famous recitation. Fayyazi has argued on the ontological distinction between the acquired knowledge and mental existence in two ways:  the inner vision and the argument of correlation. This article has explained Fayyazi’s interpretation of the theory of mental existence in seven parts. The critical examination of this interpretation led to the conclusion that the theory of the unity of the knower and the known does not require that acquired knowledge be other than "mental form" from an ontological point of view; In addition, it was concluded that it is not correct to replace the representative correspondence instead of the substantive correspondence; because, it lacks the criteria necessary to explain the presentation and the correspondence between the mind and the object.

The relation is divided into external and mental relations in Ibn Sina's philosophy. External relation is a relation that exists in concrete. This external realization entails that the occurrence of the relation on the subject and its coexistence with the other part would be external attributes, but this entails infinite regress and so is absurd, and therefore, the external realization would be absurd. In this article, analyzing Ibn Sina's answers shows that, on the one hand, he believes that "occurrence" for the external relation is a relation that exists in concrete and occurs by itself, not by another occurrence, so it does not entail infinite regress, and on the other hand, he believes that coexistence is an intrinsic attribute for the existence of relation. Therefore, for Ibn Sina, the existence of the relation is not independent of other beings. This type of existence, which connects all objects, indicates the interest that lies in the nature of relation and is made in the mind and the concrete. Therefore, it gives a kind of objectivity to the relationship between beings in the mind and the concrete.

Knowledge of non-existent ideas and information on them in most ontological systems and, in particular, in Mulla Sadra’s philosophy of principality of existence is challenging in view of the principle of correspondence. Besides, affirmative information on non-existent ideas is controversial on the basis of principle of presupposition. This article is seeking to show how Mulla Sadra, based on the principality of existence and concomitance of existence and thingness, can inform us of non-existent ideas while preserving the principle of presupposition and based on the principle of correspondence. By relying on the creative power of the mind and conceptualizing it, Mulla Sadra has done theorizations on non-existent ideas in two ways: (1) difference of the two predicates, and (2) lā batiyya[1] propositions. The second way in Mulla Sadra’s expression faces some questions, including: (1) what are lā batiyya propositions? (2) How is confirmation of the subject in lā bitiyya propositions? And (3) What is the criterion for expansion of lā batiyya propositions up to the propositions related to necessary [being]? These questions are discussed here. This article uses an analytical and interpretive method to show although Mulla Sadra has paid no attention to the method of ‘thing-itself’ in resolving the problem of information on non-existent ideas, the richness of his system, due to the belief in principality of existence and the soul’s intuitive knowledge in rational intuition as well as the creativity of the mind in conceptualization, can preserve the principle of presupposition and correspondence and explain the information on non-existent ideas successfully. In Mulla Sadra’s view, our soul has a power to make a title for the subject of predicative lā batiyya propositions, and the judgment goes on the title that refers to the individual impossibility outside the mind. Then, what is in the mind is not really an individual who needs correspondence; rather, it is merely a general concept; and when we make judgments, it is a judgment on something that is a possible being, with no problem. Thus, the impossible beings have neither an actual instance in the mind, nor a nature whose judgment spreads to external individuals.

The most important task of theology is to strengthen religious teachings in people so that they can reach God. One of the effective ways to achieve this goal is to explain the functions of religious teachings and express the results of using its strategies in individual and social life, which causes religion to become one with the necessities and needs of people; Mental health is the first and most important necessity in human life, which makes it possible for humans to benefit from other abilities; Therefore, the current research has analyzed religious teachings with the aim of obtaining religious strategies for acquiring and protecting mental health. The research was conducted by the thematic analysis method, so religious teachings were investigated and extracted first, then thematic analysis was done with a health-oriented approach. From the seventy-two basic themes, fifteen secondary pre-organizing themes were obtained by integrating the components, the seven dimensions (primary pre-organizing themes): self-knowledge, God-knowledge, knowledge of the relationship between man and God, and the goal. Conscientiousness, conscientiousness, commitment to health-enhancing actions, and commitment to abandon health-harming actions were deduced. The strategies of religious teachings to acquire and maintain mental health are in two groups: cognitive strategies and behavioral strategies. Two categories of strategies with absolute public and private relationships, each one strengthens and stabilizes the other.

Moral injury is among social, psychological and spiritual injuries that result from betrayal of one's main values such as justice, fairness and loyalty. This has been done, which shows the importance of the issue at the community level. Therefore, in this study, we will have an overview on moral injury based on studies.

Moral injury is a concept that must be separated from concepts such as moral distress and burnout to define and frame it. It may also be confused with PTSD due to its many similarities, which makes it necessary to differentiate them. In this article, after examining various studies to clarify the framework of the concept of moral injury, the causes of its occurrence and the ways of its prevention and treatment have been examined.

Mental accounting attempts to explain the mechanism by which people code, group, and evaluate economic income. The purpose of this study is to explain mental accounting with tax compliance, tax evasion and tax ethics in the implementation of tax system smartness.

The present research was among mixed researches. Delphi technique was used in the qualitative part. The community of experts was in the field of tax affairs, and 20 experts were identified by non-probability and judgmental sampling method, and finally 13 of them declared their readiness to cooperate. The tool was interview and the data was analyzed with Delphi technique. In the quantitative part, the survey method has been used. The community of employees of the tax affairs department of Tehran were in the field of accounting, and 285 people were selected as a statistical sample and completed the questionnaire. The collected data were analyzed by structural equation modeling and PLS software.

The results showed that there is a significant relationship between income tax and tax compliance, tax evasion and tax ethics in the implementation of tax system smartness. Also, there is a significant relationship between value-added tax and tax knowledge, and tax compliance, tax evasion and tax ethics in the implementation of tax system smartness. From a point of view, there is a significant relationship between tax thinking and tax compliance, tax evasion and tax ethics in the implementation of tax system smartness.

It is hoped that the results of this study will help the planners and policy makers in this area in order to make the tax system of our country more intelligent.

Property Dualism in substance is physicalist and dualist in its prperty; That is, at the same time that he considers man as a physical substance, but believes that the mentioned substance carries two types of physical and non-physical (mental) characteristics. It is the physical feature that physics has access to and theorizes about it, on the other hand, the mental feature is beyond the reach of physics. If we prove that every mental thing occurs in the existential realm of the mind and every physical thing occurs in the existential realm of physics, then the requirement of the dualism of the attribute is that the mental attribute is in one realm of existence and its physical substance is in another realm of existence. Comes true. The present article considers the unreasonableness of the mentioned requirement because the characteristic of a substance is one of the existential levels of that substance and is co-ordinate with its substance and must be co-planar with its substance; So if it was a mental characteristic; That is, we proved that it is realized in the field of mind; It indicates that a suitable substance (in addition to the physical essence of the body) is realized in the same existential plane; Therefore, the requirement for the truth of dualism is the characteristic of the realization of substanct dualism.

Our method in this article is analytical and argumentative.

The realm of mental affairs is separate from the realm of physical affairs; If we believe in the dualism of the mind and physics, we must accept that the mind is manifested in the field and world of the mind. As a result, Johari must also be a researcher in the mental field, which carries mental characteristics; And this means that we have reached from property dualism of substance dualism

From the perspective of the duality of the characteristic, mental characteristics are beyond the reach of physical science due to their personal nature. In this article, it is necessary to be beyond the reach of physical science, because if a mental property is beyond the reach of physical science, it is a non-physical thing by definition, and if it is a non-physical thing, it is out of the realm due to the objectivity of the physical realm and physical affairs. The physical is outside and it is realized in a non-physical plane. Since the quality or breadth cannot be realized without substance, the mental quality (realized in the non-physical realm) also requires a substance, and due to the fact that width is the dignity of substance and they are realized in the same order of existence with their essence, then physical substance cannot be the carrier of mental characteristics, therefore, mental characteristics must have a substance of the same plane; That is, a non-physical substance. In this way, the requirement of the duality of the characteristic is the duality of substance, that is, the promise of the existence of two types of physical and non-physical substance is proportional to the physical and non-physical characteristics.

The extent of the strength of theories of self and body to explain the problem of "personal identity" can indicate the coherence, strength, and consequently the validity of these theories. Among the theories related to self and body that do not consider a substantial essence for the self is Hume’s bundle theory of mind. This theory argues that the mind is nothing but successive series of impressions and perceptions. However, if we were to say that the mind is nothing more than successive impressions, we would define the mind as something lacking stability. As a result, we will face difficulty in explaining the challenge of "personal identity," which requires stability. Advocates of the bundle theory of mind have proposed various components such as memory, contiguity, resemblance, and causality in constructing personal identity, based on the principle of sequence of impressions. In this article, we critique these components and demonstrate that the bundle theory of mind does not have the ability to explain "personal identity" under any circumstances. Ultimately a holistic explanation for the personal identity is proposed.

Speaking truly about God has always been one of the most challenging discussions in the history of theology and philosophy. Some deny this possibility, while others believe in the possibility of speaking truly about God. Alston, in line with functionalism, attempts to prove the possibility of truly attributing mental and practical concepts to God. He considers the attribution of mental concepts dependent on the attribution of practical concepts. In the practical concepts, he speaks of the possibility of constructing practical concepts attributable to God that are not derived from human practical concepts. In this way, he tries to prove the ascription of both mental and practical concepts to God. However, he ends up with circular reasoning and attempts to resolve it. This paper establishes that, firstly, Mullā Ṣadrā does not consider the possibility of truly attributing mental concepts dependent on the attribution of practical concepts. Secondly, using the principles of univocality and gradation, he truly attributes perfections to God. It also seems that the problems faced by Alston can be resolved based on the principles of Mullā Ṣadrā.

The concept of ‘familiar knowledge’ in Farabi's philosophy and ‘imaginative mental appetites’ in Ibn Sina's works both address the role of desire in theoretical wisdom and at the level of perception. The association of tranquility of the soul, conformity, disconformity, certainty of the heart, dogmatism and stubbornness, and contentment with such perceptions necessitates an examination of the present issue and the aspect of familiarity in knowledge and the appetite for a particular understanding. The naturalization and familiarity of a belief depends on the degree to which it conforms the individual's other knowledge, including the permanent qualities present in him. Such knowledge is present in the soul as stable and reliable knowledge. Permanent qualities, which are created in the mind through habit and repetition, are considered by Farabi to justify the association of feeling with opinions and cognitions. In Ibn Sina's view as well, the psychological prerequisites of perception and their presence at the level of beliefs and cognition are a kind of protection of knowledge. He believes that people's desire for what they have perceived is greater than their desire for something they are not familiar with. This statement is explained in terms of the place of familiarity in perceptions. He, like Farabi, emphasizes the role of soul permanent qualities in this matter and believes that the intellectual environment plays a significant role in the association of emotions, passions, and feelings with perceptions.

Organizational ethics is one of the main components for improving and developing the organization's image among the stakeholders. Therefore, the present research was formed with the aim of designing a model for creating a favorable mental image in Iran's government organizations with a focus on organizational ethics.

A mixed methodology (qualitative and quantitative) has been used in this research. Thematic analysis method was used in the qualitative part. Statistical community of experts. There were specialists from different fields in the organizations of the oil industry, and a sample of 10 people was selected using purposive sampling until theoretical saturation. The interview tool was semi-structured and finally the data was analyzed by coding in MAXQDA software. In the quantitative part that was done with the correlation method, the statistical population was the employees and managers of the organizations of the oil industry, 426 of whom were selected as a sample by random sampling. The research data collection tool was a researcher-made questionnaire, and finally the data was analyzed using the structural equation modeling method in Amos software.

The output of the qualitative section showed that the desired mental image model in the country's oil industry including 47 indicators, 9 components and 3 dimensions was identified. In addition, based on the results of the quantitative part, the three key components of the mentioned model are also included. Organizational communication, organizational policies and procedures, and organizational ethics were identified.

Organizational ethics is an important factor in creating a favorable mental image of the organization. The desired mental image in the organization has significant effects on the intra-organizational and extra-organizational consequences. Based on the model presented in this study, managers and decision makers in the country's oil industry will be able to create and develop the desired organizational image in an effective and systematic way by using the components of organizational ethics

Mental impressions and images are considered as things that are frequently used in various forms to prove the essence of the soul. In the meantime, Hume believes that human truth is a bundle of mental impressions and images that follow each other in a series, and beyond them, there is no substratum called sensual essence. Therefore, the bundle-like view of mental impressions is a serious obstacle to proving the sensual essence through mental impressions. The root of this denial lies in Hume's rejection of the essence itself because according to his epistemological principles, we do not have a category called impression essence, and in turn, we have no idea of ​​it. In this article, we prove that it is not possible for the "soul", the "mind" or the "I" to be merely a series of impressions without any underlying essence. To do this, while introducing two categories of epistemological and metaphysical objections to the bundle-like view of the soul, we critique the whatness of essence from the perspective of proponents of the bundle theory, as well as their reason for rejecting essence.  Finally, we formulate an argument to prove the existence of soul in the field of the mentioned view.

In an article titled " Non-contradiction Paradox", Mahdi Azimi mentioned Mulla Sadra's words are in response to the non-contradiction Paradox. Azimi says that Mulla Sadra examines the statement “the aggregation of the pair of contradictories is impossible” then using the subject-predicate structure Mulla Sadra tries to solve the paradox by distinction between two type of predication called ‘awwali’ and ‘shayi’. Azimi considers the paradox to be the result of its structure and proposes the structure □~(A&~A) for the statement “the aggregation of the pair of contradictories is impossible”. In this structure, there is no need for a subject for a paradox to occur. But firstly, he rejects the subject-predicate structure for that statement without any reason. Secondly, Muslim philosophers mention the proposed structure along with the previous structure for the principle of Non-contradiction but the proposed structure does not produce a paradox that requires a solution. Thirdly, with a closer look, there is a paradox on the proposed structure. Fourthly, □~(A&~A) is not a complete translation of the principle of Non-contradiction.

The theory of mental existence has been seriously discussed in Islamic philosophy and theology since the time of Fakhrazi. Meanwhile, some philosophers have proved this theory and others have denied it. Mir Qawamuddin Razi Tehrani can be mentioned among the philosophers who denied the theory of mental existence. This philosopher is influenced by his teacher Melar Jabali Tabrizi in denying the existence of the mind, and as Tabrizi connects the theory of the existence of the mind with self, science and perception, Mir Qawamuddin also pays attention to these axes like the teacher. The main issue in this article is the denial of evidence of mental existence by Mir Qawamuddin Razi Tehrani and how it is connected with the problem of perception and science. Of course, this review will not be devoid of critical and analytical aspects. The discussion method in this article is the descriptive-analytical method and the library data collection method. The brief conclusion reached by the article is that Mir Qawamuddin Razi, by denying the existence of the mind, cannot give an adequate answer to true propositions, and Mir Qawamuddin Razi's theory about the existence of the mind should be interpreted in the light of Aristotle's words, although he presented A revised theory of self-affection is unsuccessful except as a way of perceiving things.

Ignorance and dogmatism have always existed in various historical periods of epistemological disciplines and revealed their faces in their opposition to knowledge. Ignorance appears through separation from the necessities of knowledge. The spread of ignorance in the culture of social relationships threatens the place of scientific resources and epistemological cradles. Through breaking the idols of ignorance, Mullā Ṣadrā writes about the objective manifestations of such idols in society. He believes that the promotion of social relationships demands the creation of cradles for knowledge, and any kind of ignorance in this regard will result in the dominance of epistemological inefficiency. Through a semantic analysis of ignorance, Mullā Ṣadrā talks about one of its most obvious manifestations, which is dogmatism. He maintains that moral norms and epistemological necessities fade away in a dogmatism rooted in ignorance. The criticism of ignorance and reproach of ignorants in Mullā Ṣadrā’s portrayal of this phenomenon is manifested based on four elements: 1) lack of verification of mental understanding in conformity to reality, 2) lack of derivation of comparative elements particularly in the light of its functional dimensions such as unjust evaluation, 3) mental stagnation, and 4) defective social competition, which refers to the wrong quality of efficiency. When criticizing the culture of his time, Mullā Ṣadrā refers to the rise of ignorance behind the guise of knowledge as an important epistemological pest. In all his criticisms of this stagnant process, he introduces the weakness of true knowledge in society, spread of social foolishness, corruption of social justice, and frailty of the epistemological foundations of society as its most important outcomes. He propounds the treatment of ignorance in the light of a wise method of living while attending to its necessary elements.

In the first half of the 20th century, the ontological approach in explaining philosophical issues was first reduced to an epistemological approach and then to a linguistic approach. The experts of the recent approach claimed that the meaningfulness and truth of propositions can be explained by relying on theories of meaning. As a result, the discussion about being and it’s judgments changed to a discussion about language and its meaning and what it is.In this article, we tried to answer the question of what is the theory of meaning in the Allāma Tabātabāī’s, after defining the theory of meaning and the outline of theories of meaning in the West? And does this theory has the ability to answer the problems of the theory of meaning or not?Allāma Tabātabāī, in discussing the primacy and priority of existence over essence or meaning, basically considers it impossible the realization of any meaning, both verbal and non-verbal,in reality, and on the other hand, he proves that meaning is the same mental form and its place is in the mind. Therefore, it can be concluded that his theory is closely related to the imaginary theory of meaning, but it does not have the problems of the apprehension in mind theory of meaning that is discussed in the West, and through the foundations of Islamic philosophy, such as the discovery and recital of the mental form, it answers them.

One of the most basic philosophical topics is the discussion of The Principality of Existence or Quiddity, which plays a decisive role in intellectual-philosophical positions. Mulla Sadra proved the "The Principality of Existence" as the basis of transcendental Philosophy based on solid arguments, and by studing the scoulars before him, he considered the prepatetics to believe in The Principality of Existence and the Ishraqi in The Principality of Quiddity. Although the question of The Principality of Existence or Quiddity has not been raised in the sense of Sadraian by early scoulars, but by examining their works and expressions, one of the parties to the issue in question can be attributed to them. This research tries to show that despite Ghias al-Din's statements and positions on "The Principality of Existence", because at that time the issue of the Principality of Existence had not yet been properly revised and as he did not pay attention to the consequences of the Principality of Existence, his opinions in some topics such as mental existence, intensification in quality and perfection of the soul with the "The Principality of Quiddity" are incompatible.

Some objections to the mental existence that are proposed by the western thinkers, such as the infinite regress in the representation, are still unknown to Muslim philosophers: if the mental existence view is accepted, then a mental image will have a “representation”. But, the very “representation” must have another “representation” and so on ad infinitum. In addition to this infinite regress, Husserl has also proposed the infinite regress in the mental images – that is the very objection of the infinite regress in the mental existence and acquired knowledge (al–‘ilm al–ḥuṣūlī) well-known in Muslim philosophy. Muslim philosophers have here suggested the true response that we have knowledge to our mental images by means of knowledge by presence (al–‘ilm al–ḥuḍūrī) and immediately not of acquired knowledge and another mental images. So, there will be no infinite regress. Some have thought that the infinite regress in the representation objection too can be resolved by the very response. But it is not the case. We will try to find a resolution to the objection based on some of the principles of Muslim Philosophy; in particular of Ibn Sīnā’s Philosophy. Nonetheless, we will see that Few Muslim thinkers can be truly objected to bear some sort of the infinite regress in the representation and mental images.