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

This article is concerned of the problem that weather Tarski’s definition of the ‘logical consequence’ in his seminal article ‘On the Concept of Logical Consequence’ (1936), as his article claims, captures the common concept of logical consequence or not. First of all, for understanding what defect had prevailing approach of logical consequence (proof- theoretical approach) that led him to attempt to present new definition of concept of logical consequence, I introduce proof-theoretical approach to logical consequence and examine its default and then explain two interpretations of his definition of the common concept of logical consequence. the First interpretation is that the common concept of logical consequence is the concept that all of ordinary and non-professional peoples in philosophy, logic and mathematics use. the Second interpretation is that what Tarski means by the common concept of logical consequence is the concept that for professional peoples in logic and mathematics is ‘common’ and already used in axiomatics. I defend the second interpretation and after descriptive-analytic examination of his suggested definition of this concept and presentation of example of it, I finally conclude that Tarski in his attempting for capture of the common concept of logical consequence has succeeded.

In the discussion of the religious language, different philosophers have each addressed their own theoretical foundations and tried to theorize about this issue. However, in contemporary debates about the religious language, the relationship between nominalist approaches and the religious language has not yet been systematically examined and the dimensions of the debate have not been clarified. In this article, while introducing one of the most radical nominalist theories, namely Reism, we have studied the relationship between reism and the religious language. To this end, we assessed the historical relationship between nominalism and the religious language, especially from Ockham to Kant, and then, by proposing Kotarbinski's semantical perspectives as well as the logical system of reism, we applied reism to the religious language.

Suhrawardī in his works criticizes and refutes the existence and necessity of specific substances (forms of species). The negation of the existence of species (specific substance) forms requires the negation of two important rules in peripatetic philosophy. The first is that the substance is only dependent on the substance and the accident cannot be the fixer of the substance, and the second is that the the field of ethics and human virtues (excellences) that underlie the growth of civilization. The present article tries to identify and introduce moral virtues and express their impact on creating a semantic formulation of civilization by using the semantic method in the field of linguistics. The research findings show that the five moral virtues: wisdom, chastity, courage, generosity and justice -which are themselves characteristics of civilization- which presented in the book of “tahdhīb al-Akhlāq” have produced categories in a semantic relationship with internal concepts which in the semantic relations with civilization as a focal point, has created a semantic formulation of civilization behind the ideas of Ibn Muskawiyyah, which emphasizes the biosocial based on the preservation of human values.

Sahifah Sajjadiyeh is one of the most important heritage of the Ahlul Bayt school. Imam Sajjad (a.s.), using his interpretations and capacity, has offered theological topics including the attributes of God in the prayers of this magnificent Sahifah. This article explores the impact of the concepts of God in explaining the attributes of God in the Sahifeh Sajadiyyah and demonstrates which of its implications are most applicable. The data are analyzed using descriptive-analytical method to achieve deeper layers of concepts. Research findings show that using the concept of oblique remark in Sahifiyyah Sajjadiyah leads to imagine abstrac meanings of the Attributes, to a mental strive to understand the truth and facilitates the reach of the audience to the lower layers of meaning. Out of 123 oblique remarks in Sahifeh, 12 cases are about the Divine essential Attributes, action Attributes and statement Attributes.

Theory of judgment is a significant problem in contemporary philosophy. Epistemology, logic, semantics and cognitive psychology are important philosophical areas which deal with different faces of the theory of judgment. One of the greatest problems in contemporary Kant Studies concerns Kant’s theory of judgment. Until 1970, an accepted reading of Kant’s theory of judgment was widespread among Kant’s English-speaking interpreters. Since 1970, some scholars began to understand and interpret Kant’s theory of judgment in a different way. This shift has led to huge and wide interpretive-philosophical discussions among Kant’s scholars. According to some scholars, traces of two different theories of judgment are found in Kant’s works: explicit theory of judgment and implicit theory of judgment. In this paper, considering interpretive viewpoints of some of Kant scholars, we contrast these two theories of predication and explicate their differences. Our conclusion is that Kant’s implicit or hidden theory of judgment is more consistent with Kant’s works and philosophical views. Moreover, one of the main implications of implicit theory of judgment is that we must interpret Chapter of Schematism and logico-semantic structure of a priori synthetic judgments in a different way.

The ‘pragmatic maxim’ is basis of Pierce’s pragmatism. To form this maxim, Pierce was influenced by Descartes’s and Kant’s ideas – especially Descartes’s term of ‘clearness’ and Kant’s interpretation of “Pragma”. At first step, Pierce defined clearness from Descartes’s and Leibniz’s points of view; however, he found these points of view insufficient and criticized them. After that, he presented his own pragmatic maxim and introduced this maxim as the highest level of clearness. In order to give a name to this maxim, Pierce selected the term of ‘Pragma’ (instead of ‘practice’), because - based on Kant’s view - ‘experience’ absolutely interferes in the meaning of pragma. The pragmatic maxim, is a logical maxim that was outlined in Pierce’s ‘research theory’ and it is focused on a sensible practical effect created after every theory. In research theory, Pierce discussed ‘opinion’ as it makes the human ready to act. According to Pierce’s discussion, the task of human’s thought is ‘to create habit’, and the identity of habit is ‘to direct into action’. As a result, Pierce made a connection between opinion, action, habit, and sensible and practical effects of opinion. The Pragmatic maxim is also a semantic maxim and its main functions are clearing the metaphysics’ dilemmas and clarifying that some of its terms are meaningless.

The issue of evil is always a pseudo-belief. The identity of evil and its relation to suffering is informed of providing an approach to this belief dilemma. Qur'an presents the phenomenon of evil in various verses. one can find the evil ontology in the Quran, by analyzing the semantic fields of the companion words of the evil in the Quran. The analysis of the Qur'anic words has several ways in which semantic fields are a novel method for this purpose. Though various solutions have been proposed for this issue, But the revelation of this issue, as a serious new suspicionin the belief, needs a new and deep look at this issue. This article intend to explain the nature of evil and to analyzing the worldview of the Quran about evil and its relation to the difficulty, to emphasize the companion words of the evil. The verses of Qur'an calls some difficult phenomena the good and introduce some of benefits the evil, therefore, from the point of view of Quran, there is no equality between the difficulty and the evil. In the view of Quran, the good or evil of the phenomenon is related to the effects and results of that phenomenon. The Quran introduces the test as one of existential wisdom the evil. Ignorance makes it possible for man to regard good as evil or evil as good.

The Quran whose wisdom of descent is the guidance of the universe, in order to achieve this, has set a path for man's journey towards the purpose of creation. To secure this path and progress, there are elements that human benefit from it by grabbing to it and assuming Quranic manners. Among the ighest of those components, is piety (taghva). The plurality of verses includes virtue sign of the attention of the Creator to this component and its efficacy in the perfection of individuals. The proper understanding of Quranic components, especially piety, is one of the things that need to be addressed. The discovery of the truth of piety is based on the discovery of its layers through the Holy Quran. Among the ways of discovering the meaning of piety is the semantics of this word in the Quran. On the other hand, there are ways to know the characteristics of each case, Understanding the things that are in conflict with it.In this article, the words are analyzed that in the Holy Quran in contradiction with this word, they have been used to understand thisconcept which are some of them blaspheme, enmity, oppression, pride, corruption, libertanism, extravagance, loss, disloyalty, rebellion. We tried to achieve the true meaning of piety through the intermediary of the concepts of opposite.

Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to have the sufficient efficiency. On the other hand, the ideas of contemporary philosophers including Quine and Davidson essentially challenge the very idea of a match between subjectivity and objectivity, which is the prerequisite of the mental mode of existence. These philosophers believe that we have to use epistemology or semantics for addressing existential issues. We try to show that having accepted these criticisms, mental existence cannot fully play its previous role; however, by assuming the acceptance of the principle of mental existence and recognizing mental creatures, we can define a new role for this mode of existence. Here, we will question the relation between mind and mental creatures considering the understanding and construction of language expressions. Also, we will try to show that the response given to the question “how do we reach an understanding of sentences or lingual expressions?” based on prescriptive rules (grammar) is in odds with recognizing the characterization of mental creatures; accordingly, accepting the mental mode of existence will lead to the fact that language rules are descriptive and not prescriptive.

One of modern philosophical schools is phenomenology which is based on the exclusive subject of the knowledge is phenomenon. At this article, the relation between phenomenology and semantics has been discussed investigating that does it possible to regard a semantic world when the approach of this school to the world and its knowledge is considered? It will be clarified that by the hermeneutical phenomenology which is referring the phenomenology to the religious experience will not be able to justify a semantic world. However by the systematic theology in terms of accepting semantic has been considered as religious phenomenology and regarded as the other approach of phenomenology, the semantic will be approved.

Avicenna argued that the concept of God''s attributes are identical، and Mulla Sadra stresses on the unity of attributes in concept and difference of them in real and rejected the perspective of the Avicenna. This article is trying to begin with the two competing views can be explained by on the base of some of the topics in the semantic and then analyzed its foundation، and results. Avicenna''s theory on the meaning of the words stresses on use. However، for Sadra the meanings of words when enacted is more important. According to the descriptive theory of meaning the theory of unity of divine attributes can be meant to correcting our vision about characteristics of the Self-existent. With separating primary meaning of the words and their applications with emphasis on Alston’s functionalism we could pass from primary meanings of words provides a flexible way to change language and ultimately unite the meanings of God''s attributes. In addition، to abandon the extreme views of the deniers and supporters of Synonymy and choose the middle path of unity difference (sequence) to maintain the concept of the divine attributes. Thus Avicenna''s view is a corrective theory about the semantics of Divine Attributes that enhance the knowledge of the divine decree in determining the meaning of words but Mulla Sadra''s theory is descriptive theory that with attention to difference of concepts of Attributes stresses on correcting attribution and usefulness of it.

This research attempts to consider the relationship between "Islam" And "religious pluralism" through lexical and Quranic semantic of "Islam". This word derived from "Selm" in Arabic and means subordination, humility and submission, because it does not have any insubordination and refusal. In Quranic verses "Islam" means "being surrendered to God and his commands", the commands that transmitted to people by messengers of God. Therefore, according to the verses of noble Quran, one of the most important submission conditions is the belief that Prophet Muhammad (pbuh), is the messenger of God. This reading is consistent with a meaning of the religious pluralism that emphasizes on rightfulness of Islam along the salvation of non Muslim people and, also, peaceful life with them, while is inconsistent with the definition that believe in plurality and equality of religions in rightfulness.

In the past two centuries there have been five points where empiricism has taken a turn for the better. The first is the shift from ideas to words. The second is the shift of semantic focus from terms to sentences. The third is the shift of semantic focus from sentences to systems of sentences. The fourth is, in Morton White's phrase, methodological monism: abandonment of the analytic-synthetic dualism. The fifth is. naturalism: abandonment of the goal of a first philosophy prior to natural science. Quine in his article proceed to elaborate on each of the five.

New logic, because of its great growth and development, can be counted as a powerful instrument to explicate philosophical and theological demonstrations. The fact that new logic systems are postulates is a great help to find out the consistency or inconsistency of philosophical and theological proofs. In addition, the importance of making philosophical and theological systems as postulates is known for the expert and using the new logical advanced systems can be helpful for achieving this important purpose.In this article by mentioning some examples, I will show the methods of applying the new logical systems and their importance and the method of postulate in solving some of the most important theological questions. One of the important and underlying subjects of theology is the issue of proving God's existence. It's not a long time that some of the great new logicians are engaged to find strong demonstrations for proving God's existence based on the new logic systems. Thus to be familiar with some different examples of these efforts, the most important ones are mentioned in this research and taking into account the extent of an article, one of these proofs which is based on the new modal logic has been analytically investigated.