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

Kant’s Dreams of a Spirit-Seer Explained by Dreams of Metaphysics is one of the significant works from Immanuel Kant’s so-called "pre-Critical" period, published in 1766, fifteen years before the Critique of Pure Reason. In this essay, Kant examines and critiques the claims of Emanuel Swedenborg, the Swedish scholar and mystic, regarding access to a transcendent, supersensible world. The question of this paper is whether Kant’s critique of Swedenborg’s claims was influenced by Hume. If so, which fundamental concepts in the essay Dreams reflect this influence? In the present paper, we read Dreams in light of Hume’s An Enquiry Concerning Human Understanding, a work that Kant is believed to have studied before writing Dreams. Through an analysis of both works, we ultimately conclude that some of Kant’s most important positions in Dreams, including his critique of metaphysics, his empirical interpretation of causality, and his understanding of metaphysics as "the science of the limits of human reason," were directly influenced by Hume.

According to ontological naturalism, the existence of an incorporeal cause for the world is in conflict with science, and basically the world does not need such a cause. According to methodological naturalism, too, scientific method is the most successful method for understanding the structure of the world and the causal relationships governing it. Looking at the issue from the perspective of theoretical philosophy, which does not belong to anything other than the outer world, we find that science has a limited share in the explanation of nature in terms of its method, and if the empirical findings arising from it are not in interaction with the metaphysical foundations of science, then it cannot have decisive theories in the explanation of the world and has nothing to say in the ontological issues. It seems that by considering the link between science and metaphysics, one can use philosophical theology in order to defend the belief in God as a complementary element in the explanation of the world of existence, and the use of science in the realm of ontology is considered unscientific and fallacious. Regarding essentialism in science, Ellis believes realistically that instead of lacking properties, creatures have powers and capacities that make up their essence and inherent properties and make their nature active and full of properties. It can be concluded that naturalism is valuable as a way of understanding material nature, without being in conflict with the transcendental and incorporeal cause. Methodological naturalism does not necessarily correlate with ontological naturalism, and what brings these two closer together is the metaphysical foundations of science, which alone is efficient in theology and the ontological explanation of nature. In sum, new essentialism establishes a connection between the inherent properties and the existence of things, and builds an objective and real foundation on the proof of the metaphysical foundations of science, from which theology can open a way to prove the belief in God.

The ever-increasing development and progress of science in the universe has led to providing the ground for man to face the unknown and turbulent future and on the one hand to distance himself from previous matters such as beliefs and religious issues. The aim of the research is to investigate the most important features and consequences of new science and it is to express the existing challenges and opportunities from a religious point of view. Therefore, the research problem is the nature of new science with a pathological approach and a religious approach with a descriptive and analytical method. The findings of the research show that considering that new science is mainly based on empiricism, which has a one-dimensional and incomplete view without considering all aspects of existence, and the scientific and educational institutions of most countries of the world are based on this type. The paradigm and pattern have been designed and targeted; the acceptance of this model by any society requires the acceptance of inevitable harms and crises such as; the material nature of the new science, the one-dimensional view of the laws of the world, the domination of man over nature, the separation from the revealed teachings, the denial of religion with the claim of the originality of science and reason, the negation of metaphysics, the emergence of moral and spiritual crises, and the reliance on the purely experimental method are the new science. Now he is facing it. Therefore, it is necessary to create solutions such as; Negation of the one-dimensional view, two-dimensional explanation of human existence, adjustment of human domination, explanation of the mutual influence of science and religion, creation of a link between knowledge and value, proof of metaphysical ideas and adornment of science with moral virtue, correcting the epistemic base, in such a way that it should be appropriate and compatible with intellectual, cultural and religious and spiritual teachings

There is a controversy in Islamic philosophy over the relationship between something’s being something and something’s being. Two theses are well-known: assumption and entailment. Notoriously, Mirdamad is considered to be among the adherents of the entailment thesis. It is argued here that Mirdamad’s thesis is neither assumption nor entailment. Actually, his thesis includes a collection of different propositions that combine assumption and entailment variously. I interpret his thesis on the basis of his theory of subsistence and existence. Furthermore, I distinguish between semantical and metaphysical aspects of Mirdamad’s thesis. I abstract some logical consequences from these semantical aspects. I explain then why these logical consequences do not follow from a bunch of the alternative theses at issue.

Even though of the Greeks and especially Thales of Meitus are considered the founders of philosophical reflection, cannot deny the importance of economic, cultural and scientific relations and interactions in addition to the influence of their predecessors, especially in the Ionian region and also between them and neighbor civilizations. Thales, as the founder of philosophy, was on the one hand influenced by the mythological thinking before him and therefore his break from the mythological thinking should be regarded with a kind of tolerance; In addition, Thales was greatly influenced by non-Greek civilizations, including Babylonian and Egyptian, in his innovative approach to nature and his attempt to explain it. In general, at the forefront of philosophical thought, like any other category, human thinking has a close connection with historical conditions and social contexts and at the same time with other human fields, including science, in the sense of empirical and concrete human research.

In the rereading of Thales, it will be important to focus on the contextuality and historicity of thought, which is not only an effective factor, but apparently should be counted as a condition for the possibility of philosophical thinking and of course, in this regard, the issue of action and reaction of thinking in relation to the his environment condition is considered important. In particular, what is considered as politics, and to put it better, the political, which means power in the heart of human relations - and not necessarily the official and ruling politics of the society - plays an irreplaceable role in the formation and growth of thought.

Thales' intellectual system includes the connection between various components from different fields, including science and philosophy, both of which contain elements of myth-thought. At the same time, the analysis of Thales' thinking shows that, on the one hand, thought in ancient Greece was not formed in a miraculous way, but in the confrontation with neighbor civilizations and cultures, as well as the existing conflicts and contradictions. In the reflections of Thales, due to the special nature of the conditions and the type of thinking, it is not a matter specific only to his point of view, but a more or less common feature of all human thoughts throughout history. Discussion and

Emphasizing the special conditions in the formation and development of Thales's thought does not deny the importance of his approach.Paying attention to the many watersheds of Thales's approach is, on the one hand, a sign of the curiosity and practice of one of the epoch-making thinkers, along with paying attention to the hybrid dimension of thought.One of the inevitable results of adopting such different elements in the intellectual system is the existence of parts that are incompatible with each other, which itself inspires the thinkers and intellectual currents of the era after it, each of which relies on a particular aspect of the previous thinking. Therefore "Quentin Skinner", with regard to the contexts as well as the intention that the author chooses for himself in thinking, believes that there should not be a coherent framework free of conflicts and contradictions, especially duringtime attributed or imposed on the thinker.A thinker, as a child of his time, engages in reflections and actions that may reveal his contradictions by looking beyond the historical and spatial distance.The important insight of the overview of Thales as a historical and specific experience may indicate a transhistorical point in the analysis of thought that the originality of thought is always based on its interactive aspect with other thoughts and not in a discrete abstraction and separated from other opinions.

This research focusing on self-creation, a key element of Richard Rorty's playful belief system, also known as ironism. It explores how Self-Creation is manifested in the creation of texts. Following the Romantic tradition, Rorty aims to achieve human freedom by moving away from metaphysical ideas. He describes his philosophical stance as ironism, redefining the notions of truth, essence, and language to create his envisioned framework.According to Rorty, truth is not a universal, timeless, or spaceless entity but is constructed through human interactions and expressed through language. In his view, language does not serve as a bridge between truth and humans but is the creator of truth itself, requiring the ability to persuade others. Rorty's ironism emphasizes Self-Creation, which he defines as the freedom to narrate any story we wish to tell.Focusing on this aspect of ironism is crucial because it aims to achieve freedom by acknowledging human individuality. By altering their perspective on language and truth, a self-autonomous person can expand the boundaries of thought by creating new linguistic metaphors, thereby opening up new intellectual possibilities. When such an individual engages in text production, they must consider how the relationships between textual components can make the realization of freedom more achievable.Can we hope for freedom if the text is structured according to the coherence and harmony favored by metaphysicians? Is it possible to advocate for freedom while undermining it through the text's organization and presentation based on metaphysical patterns? Or must the components of the text be arranged in a new relationship, thereby creating a new language game?This new language game can establish a significant distance from previous ones, allowing new entities to emerge. This is the core of the ideal Rorty seeks in discussing individual freedom. The author believes that focusing on compositional qualities such as disharmony, diversity, and dispersion can more effectively achieve Rorty's concept of Self-Creation.Among the works of Persian-speaking researchers, numerous articles and books explore Rorty and his ideas. However, the question of operationalizing Rorty's goals and his romantic ideal through text production has yet to be thoroughly examined. This gap is also evident in Rorty's works. Although he paid attention to the works of writers and novelists, he focused primarily on those who aimed to achieve freedom in the public sphere. Therefore, focusing on texts emphasizing the realization of self-creation and freedom on an individual level can significantly advance Richard Rorty's thought.

This research employs analytical and descriptive methods to examine Rorty's ironism and self-creation. It then introduces ways to achieve self-creation in text production by focusing on compositional qualities aligned with ironism, contrasting the qualities favored by metaphysicians.

To further distance ourselves from metaphysical thoughts, which is the goal of Rorty's philosophy, it is essential to recognize the types of compositional qualities that organize texts. Metaphysicians favor two compositional qualities: coherence and harmony. These qualities require the components of a whole to be placed in a causal or obligatory relationship with each other, structuring the text accordingly. By eliminating ambiguity and disharmony, the text can transmit its message more quickly to the audience, and language can better fulfill its mediating role.Given this context, applying alternative structural patterns such as disharmony, diversity, and dispersion—where the arrangement of components differs from what metaphysicians prefer—can facilitate the production of new thought forms. Introducing works by writers like Samuel Beckett and Peter Handke can provide a clearer understanding of this new path explored in this research. Examples of such works can also be found among Persian-speaking writers and the fifth generation of Iranian literature.

Rorty, by emphasizing the tradition of Romanticism, aims to realize human freedom within the realm of philosophy. He considers freedom at both public and individual levels. On the individual level, the pursuit of Self-Creation is achieved through non-essentialist, anti-nature thoughts, and twentieth-century perspectives on language. Focusing on imagination allows the self-autonomous ironist to craft their desired narrative. By viewing language as contingent, Rorty demonstrates how it can be used to construct new realities, enabling individuals to realize their freedom.If freedom is pursued through the creation of works with new compositional qualities that oppose the metaphysicians' preferred qualities of coherence and harmony, it will seem more attainable. By generating new linguistic metaphors, new terms will gradually emerge, creating a new intellectual space and facilitating the possibility of moving towards new forms of living.

Kant argued that in order to bring about validity for knowledge we have to make a paradigm shift. The paradigm shift which was well known as copernican revolution was based on this assumption that the one who observing could be able to determinate objects. For Kant subject as observer has the ability to determine the world transcendentally. For Hegel the Kantian paradigm shift count as subjetivising the objectivity. He blames Kant for not seeing this basic fact that, subject himself become in the objectivity and the relation could not be as Kant was assuming. Hegel by replacing the transcendental I with Giest attempts to instead of making objectivity, subjective, do the reverse. In this article we argue that by objectivizing the subjectivity, Hegel not inly became able to overcome the problems posed by Kantian philosophy but also assumes subjectivity as intrinsically intersubjective

logotherapy was invented by Viktor Frankl as one of the existentialist psychotherapy schools. The main mission of this school is to emphasize the importance of the meaning of life and its unique role in getting rid of existential emptiness and aimlessness in life. The three main beliefs of this school are: belief in the existence of God, religion and immortality. The present research, which was carried out by descriptive-analytical method and through library sources, after carefully reading the metaphysical beliefs of Frankel's school, evaluates them based on the intellectual foundations of Allameh Tabatabayi (r). The main research question is what are the most important metaphysical beliefs of Frankel's logotherapy school? And what are their similarities and differences with respect to Islamic teaching, based on the opinions of Allameh Tabatabayi? The research findings show: the incorrect and superficial explanation of the concept of God and its degradation from the level of necessary position to the pure level of a meaning-giver, a minimal definition of religion and a pluralistic and instrumentalist view of it, and not paying attention to the reality of happiness and vague interpretations of immortality are the most important points of difference between Frankel and Allameh Tabatabai is in the field of metaphysical beliefs.

Despite Wittgenstein's philosophical activities in Britain and his strong inclination towards analytic philosophy, there are also non-analytic elements in his thought which are rooted in classical German thought, especially in Kant's critical philosophy. We can, therefore, detect Kantian elements in Wittgenstein's thought. Concerning the main aim of this research, i.e., to show the Kantian veins of Wittgenstein’s thought, the following elements can be enumerated: critique of Metaphysics, delimitation of expression of thought, transcendentality of logic and ethics, problem of Metaphysics and science, refutation of private language. Given the evolution of Wittgenstein's though, this paper aims to show that, first, these similarities and parallels can be drawn not only from the Tractatus but also from the Philosophical Investigations. Second, there are fundamental differences between Wittgenstein's commentators, for instance, P.M.S Hacker argues against the transcendental reading of both the Tractatus and the Philosophical Investigations, and claims that the two philosophers do not share the same concept of the term transcendental. Finally, the question arises as to whether these Kantian veins can be considered as a proof of the unity of Wittgenstein's thought.

Substance is one of the fundamental concepts in the history of philosophy that has a history as long as the history of philosophy itself. Although this concept has underwent profound developments and assumed different layers during the centuries, because of its firm linkage with common-sense, never lost its significance. Since the birthplace of the concept of substance is ancient Greece and Greek philosophy, this essay intends to narrate an analytical history of the genesis of the concept in ancient Greece; then to trace its course of development in Christian and Islamic middle age; and finally, to investigate its remnants in modern philosophy. The purpose of this essay, however, is not merely a philosophy-historical narrative, but its secondary purpose is to place the concept of substance under a critical light and to report its fundamental critiques. Hence, we will consider the most important critiques, mostly proposed by Anglo-Saxon philosophers, and will conclude that this concept in order to have a legitimate presence in philosophy, must submit a fundamental reformulation.

Distinguishing empirical knowledge from non-empirical knowledge is one of the important issues of epistemology.The criterion for distinguishing "science" from non-empirical knowledge actually goes back to determining the role of experience in science. The traditional and inductive view considers the role of experience to confirm scientific statements.From this point of view, a scientific theorem is a theorem that can be confirmed and finally proved by an experimental method.  The famous philosopher of science, Karl Popper, at the beginning of the 20th century, proposed the criterion of "falsifiability" as a criterion for distinguishing "science" from other types of knowledge.In the present article, the author tries to reveal the epistemological result of his opinion by referring to some of the criticisms that have been made to Popper's theory, that in experimental science, neither definite proof nor definite refutation is possible. This important point is an emphasis on the hypothetical nature of experimental science.

Heidegger holds that, although Western philosophy begins with an inquisition of the meaning of Being as the purpose of Metaphysics, at the time, perverted by Plato, and the history of forgetting Being begins from that time. According to Heidegger, the crisis of European sciences and the death of meaning is caused by ontological nihilism. It initiates from the metaphysical dualism that has occurred during centuries of philosophizing due to the disregard of the concept of Being and the obfuscation of this most fundamental thing. Heidegger conceives that with hermeneutical and phenomenological analysis of Dasein as the primary habitat in which the first and most fundamental problem of philosophy, What is Metaphysics?, has become a new way of philosophizing, before the thinkers of the epoch to get rid of this "great desert that Every day expands" (Nietzsche's famous expression, which Heidegger analyzed in the book What is Metaphysics?). This inquiry attempts to examine the characteristics and goals of Heidegger's hermeneutical phenomenology in the criticism of previous philosophies and in line with fundamental ontology, which is a drawing for understanding Being.

Surveying the problem of emanation in Farabi's view, has some difficulties like that does for Farabi this problem is a fundamental problem in metaphysics or a secondary one? In this issue we are confronted with two main difficulties: one is that some scholars doubted to two Farabi's works that he discussed there the problem of emanation, mean Fosus Al-hekam and Ouoon Al-masael. They cannot say that these two books certainly are Farabi's books. But the more difficult problem is that Farabi's views on the problem of emanation are different in his works. It seem that some of Farabi's books are basically written in the Aristotelian context and some of his books are from his personally views. In addition, there is another difficulty: Farabi discussed the problem of emanation in some of his books that are not basically metaphysical but are psychological. In the present article, we try to survey these difficulties in Farabi's works.

Morganti and Tahko advocate a kind of metaphysics that they call "moderate naturalized metaphysics." This moderate naturalism concerning metaphysics differs crucially with, on the one hand, Ladyman & Ross's radical project of naturalizing metaphysics and, on the other hand, proposals aiming to defend the autonomy of metaphysics, such as those of Larry Paul and Jonathan Lowe. Morganti and Tahko hold that metaphysics overlaps with natural sciences in terms of subject matter and has a sufficient degree of independence from it in terms of method. In this article, I will outline this naturalistic project, mainly in contrast with the meta-metaphysical views of Ladyman & Ross, Lowe, and Paul. Then I attempt to examine and criticize it, arguing that their project faces two main challenges. First, it cannot suitably address the overlap between metaphysics and science regarding the subject matter. Second, it cannot provide a criterion for limiting and constraining the metaphysical activity based on naturalism.

The concept of free will is one of the fundamental concepts in Western metaphysical tradition. Although there are some important signs regarding the origination of this concept in Greek classical philosophy and Middle Age philosophy, it was just at the beginning of the modern period that the role of free will in the interpretation of the world was more highlighted in the thoughts of each philosopher more than those of the previous one. It seems as if the role of rational knowledge has become gradually less important in this process while the role of free will has become more significant. Inspired by Heidegger, the author has tried to strengthen his standpoint by yielding more proofs than he has offered in order to examine the development of the concept of free will. In doing so, he starts with Descartes and, by investigating the views of Espinoza, Leibniz, Rousseau, Kant, Fichte, Schelling, Hegel, Schopenhauer, and Nietzsche, aims to analyze the quality of the development of this concept, particularly the relationship between the free will and knowledge in the modern period. The purpose is to show that the significance of free will for Schopenhauer and Nietzsche is not accidental, and the preliminary contexts of such a development had been previously and gradually paved by modern philosophers. The findings of this study indicate that, unlike the previous comments and interpretations, Nietzsche’s “will to power” is not a complement to a Schopenhaurian project but, rather, a complement to German idealism.

One of the three constituent elements of all classical metaphysics is the theory of Soul. Along with the soul, Kant also introduced the world and God as other pillars of transcendental metaphysics, and explained their relation to each other as the outlines of the "science of philosophy" in the third critique. In order to achieve this, he believes that each of these three pillars needs to be analyzed in the context of critical philosophy so that the historical knots of traditional metaphysics can be opened and philosophy can move forward and progress like basic sciences such as mathematics and physics. In the transcendental dialectic of the Critique of Pure Reason, he examines the claims of the metaphysical's counterfeiters in four well-known fallacies, and shows why they are barren. In addition to describing the approach of traditional metaphysicians during this two Kant's serious discussions of the soul- one as a condition of cognition and the other as part of traditional metaphysics and its implicit fallacies- this paper seeks to show how the soul as one of the pillars of the Science of Philosophy and the "complete philosophical system" is formulated in Kant's critical philosophy, and for this formulation how to reject Cartesian psychology.

 Before the emergence of modern science ,Philosophy was dominant over all sciences, including the empirical ones. But with the advent ofpositivistic school of philosophy during the first half of the nineteenth century  and its dominance until 1960’s, both religion and philosophy were put aside  formally , and scientists sought the answer to all human questions from empirical science.But, during the second half of the twentieth century ,it be came clear that science per se Cannot account for moral values and cannot answer humanity’s ultimate questions and is full of metaphysical assumptions. Therefore ,philosophy (especially  metaphysics ) has been revived by some eminent scientists, and they  are looking for a comprehensive worldview which can take care of scientists’ questions, and some of them have proposed a religious worldview for this purpose.