جستجوی مقالات مرتبط با کلیدواژه "the principle of causality" در نشریات گروه "فلسفه و کلام"

The primary focus of this research centers on the analysis and critique of Moritz Shclick's perspective concerning the "relationship between free will and determinism." Its objective is to demonstrate the inadequacy of his proposed solution in a descriptive-analytical manner. According to Shclick, the purported dilemma surrounding free will and determinism is a pseudo-philosophical quandary stemming from a conflation of key concepts. He contends that disentangling these concepts through differentiation of terms in common sense, such as "normative law" from "descriptive law," "causality" (representing determinism) from "compulsion," and "non-causality" (indeterminism) from "freedom," will naturally dissipate this pseudo-problem. Shclick posits that "compulsion" falls within the realm of normative concepts, while determinism and the principle of causal necessity reside in the domain of descriptive concepts, thereby rendering any connection between "compulsion" and "determinism" non-existent. In this study, I illustrate through three innovative examples that: a) "compulsion" and "freedom" possess at least two distinct meanings in common sense, and Shclick's claim succumbs to the fallacy of reductionism. b) The crux of the issue surrounding free will revolves around the secondary meaning of these terms. c) Shclick's definition of freedom encompasses not only humans but also extends to animals, thereby not impeding others. These three critiques collectively demonstrate the untenability of Shclick's compatibilist perspective.

The article "A critical look at the grace-oriented approach in Islamic philosophy and its consequences in education and training" (Bagheri, 2010) aims to promote an attitude that includes the genealogy of Islamic philosophy in philosophy by degrading all the schools of Islamic philosophy under the title "grace-oriented approach". Greek has searched and with the help of this accusation, Ghazali's slander blade is considered to be successful and effective in confronting Islamic wisdom. This article, without the least scientific and technical support and with only a little criticism of the two theories of "sequentialism" and "parallelism" in education, claims to invent and innovate a theory called "asynchronous parallelism" and only explains its theory with an analogy. It has been proven and has the ability to be implemented on a macro level. In addition, regarding his claim, he did not analyze the theoretical or empirical foundations of ontology and anthropology, and did not express the essential difference between it and the competing theories, and abandoned it with all ambiguity. This review is an article that has challenged the ancient and deep foundation of Islamic wisdom in order to express innovation. As it is evident from the title of the article "A critical look at the grace-oriented approach in Islamic philosophy", the entire Islamic philosophy, not a specific philosopher or a specific approach, is in the crosshairs of the article. This range is due to the expansion of the theory of "existence creation" in philosophical ontology. Although the article claims that the sharp edge of the criticism is directed at Sadr al-Mutalahin, but he deviates from this direction in some places of the text and directs his objections to the whole of Islamic philosophy and with unsupported claims and statements about the history of philosophical issues, in an attempt to establish the context and plan his purpose.

David Bloor, one of the leading leaders of the Edinburgh School, refuted the theory of Strong Program by proposing four principles. These four principles include the principle of causality, the principle of symmetry, the principle of impartiality and the principle of reflexivity. According to the principle of causality, sociology must go through a causal process because only then will it lead to the creation of a belief or a situation of knowledge, and there will also be a variety of causes apart from social affairs in the creation of beliefs. According to the principle of symmetry and impartiality, sociology is neutral towards dualities and must explain the same types of causes. And the remarkable point in the reflexivity principle is that the patterns of explanation of the sociology of knowledge must be applicable to the sociology itself. The two most important principles in a strong program are the principle of symmetry and then the principle of causality, which is widely discussed among the proponents and critics of a strong program.

Although the explanation of causality is one of the main aims of natural sciences, it fell under suspicions and ambiguities in humanities. Such ambiguities, not only led to the creation of contradictory schools about the nature of human phenomena, but also influenced the descriptive methods of humanities, and brought about major controversies about the aims of humanities. It seriously made the nature and quality of prescriptive sciences suffer from ambiguity, too. It is, thus, necessary to consider the principle of causality and its tie with humanities as one of the most rooted controversies  in the philosophy of humanities.  In his article, the author has first studied some interpretations of causality in the course of human phenomena critically and then answered fallacies and doubts surrounded some scholars. He then goes to elucidate the principle of causality in the course of human phenomena through rational analysis and explain kinds of causality and their ties.

The principle of complementarity which is based on Heisenberg's principle of uncertainty is one the most controversial theories of quantum physics. The implication of this principle is that there is no absolute truth in the world of science and in turn non-causal picture of nuclear phenomena and non-determination. We are here, encountered with an inherent limitation in principle, not just in practice. The wave-particle duality has been at the heart of quantum mechanics. Einstein believed that one could confirm both wave-like and particle-like behaviors in the same interferometry  experiment. Although Einstein ultimately failed to achieve this goal, professor Afshar managed to show a discrepancy in the predictions of Bohr's principle of complementarity and its consequences. In this paper we report on the ontological consequences of Afshar experiment.

An important branch of the principle of causality is the rule of the cognation of cause and effect. Discussing the issues of causality, philosophers have paid more attention to the principle of causality itself and causal and caused necessity and have paid less attention to this rule. Mulla Sadra has explored this issue more than his previous philosophers and has given new subjects on the base of his philosophical system. This historical and analytical paper has dealt with the nature, explanation and scope of the rule cognation of cause and effect in Islamic philosophy, especially in philosophy of Mulla Sadra and at the end, it has concluded that that the cognation of the cause and effect has two maximum and minimum meanings. The minimum meaning is explained on the base of the philosophical system of before transcendent philosophy but the maximum meaning is explained in regard to the special foundations of transcendent philosophy such as the principality of the existence and its gradation. This separation makes appear that many of the objections to the rule of cognation of the cause and effect in fact refer to the maximum meaning and the minimum meaning is accepted by most philosophers.