نشریه پژوهشهای معرفت شناختی
سال دهم شماره 1 (پیاپی 21، بهار و تابستان 1400)

In Aristotle's philosophy, knowledge begins with the senses, and sensory perceptions bring knowledge to man through the activity of the "nous" faculty. Unlike Plato, Aristotle denies any innate knowledge; but on the other hand, he clearly states that sensory perceptions do not belong to knowledge and one cannot acquire knowledge to the senses. This creates a paradox in Aristotle's philosophy. If sensory perceptions do not belong to knowledge, how does knowledge arise from "what does not belong to knowledge" and because of the lack of which component of "knowledge", these perceptions do not belong to "knowledge"? According to the authors, the solution to this paradox goes back to the definition of "knowledge" and the possible role of sensory perceptions in the emergence of knowledge in Aristotle. Aristotle does not consider knowledge to be merely "justified true belief" but narrows the scope of "knowledge" to other conditions such as necessity and causality. Therefore, although belief in sensations is a true belief, but these perceptions do not belong to "knowledge" due to the lack of the condition of generality and causality.

Among the important issues that can be represented in Sadra's epistemology; is that whether the affirmative knowledge is realized in only one stage for the soul or in several stages and levels? From the heart of this question and its relation to the role of sense and experience in Sadra's epistemological system, we reach another issue which is what is the role of sense and experience in the stages of propositional knowledge from Mulla Sadra’s perspective? In the present study, based on the descriptive-analytical method, the authors seek to explain and analyze the role of sense and experience in the stages of propositional knowledge in Mulla Sadra’s point of view. Accordingly, the stages of affirmative cognitions are: affirmations and basic rational propositions, affirmations and particular sensory and imaginary propositions, and inferred rational affirmations and propositions which from Sadra's point of view, have a direct role in the process of particular sensory propositions.

In the Islamic tradition, since it is impossible to promise the absolute superiority of reason over revelation, some considered reason to be merely a servant of religion, and some believed in the harmony of reason and revelation and non-conflict. Ibn Rushd's explanation in the treatise "Fima al-Maqal Fima bin al-Hikma wa Shari'ah min al-Utsal" is based on the premise that Shari'a is right and that which leads to better knowledge is obligatory, and while rational reflection is obligatory Shari'ah, then its product (philosophy) It is also right, and since right does not contradict right, then there is harmony between sharia and reason. In order to resolve possible conflicts, he also raises the issue of "interpretation" and suggests that we should allow religious propositions that are in apparent conflict with reason. In his view, the Shari'a, due to the differences in the talents of the people, has an appearance and an interior, and the inner understanding of the Qur'an owes to the rules that only a philosopher can use to interpret the Sharia. In this article, with reference to the above-mentioned treatise, first the evolution of the concept of intellect and its divisions is stated in order to reveal the meaning of philosophical intellect which Ibn Rushd seeks to prove its similarity with Sharia. Then, by stating the types of possible conflicts between reason and sharia and mentioning Ibn Rushd's answers, we come to the conclusion that while explaining the non-conflict between reason and revelation, he has also defended philosophy.

In this article, with the analytical approach of Allameh Tabatabai's theories, the issue of social reason and its function is dealt with. Present reason in it so that this approach takes Allameh's social principles out of extreme and secular relativism. While rereading the theory of employment and credit in the form of an ontological theory, we will extract its layers on the necessity of justice and social laws. Slowly Collective life from the point of view of Allameh has been subordinate and not by nature but due to urgency. Allameh considers the validity of society as related to the validity of justice because balanced life is the justice that is validated. Achieving justice and its permanence requires the support of religion. Introduces the guarantor of justice.. Achieving justice and its permanence requires the support of religion. Introduces the guarantor of justice.. Achieving justice and its permanence requires the support of religion. Introduces the guarantor of justice.

The Image is one of the lesser-known cognitive sources of man that has been seriously explored in various scientific fields today. The exclusive attention and focus of traditional epistemologists on propositional cognition is one of the obstacles to cognition and research in the context of Image, because Image is a non-propositional cognition. The basic question of this Essay is: what are the characteristics of an Image and in what process is it formed and how can a network analysis of an image be obtained? The findings of the present Research are as follows: First. The Image is conceptually equal to the three meanings of "imagination", "image" and "model or pattern", but there is no practical difference between these meanings, so to differentiate between them and to avoid semantic confusion, two suggestions are made; Second. Eight attributes were enumerated for the Image, from which it was known that the Image is cognitive and at the same time hidden, the Image is the product of a complex and fluid mental process that is both evolving and perfecting, and the source of change in the various dimensions of thought, behavior, and action; Third. The Image is not related to the level of human imagination. for the analysis of images we need a network of components such as imagination and imaginary designs, structure, and mind. In imagining the future and imaginary Shemas, the imagination acts as an environment for guiding, reproducing, or modifying the image, and the image as a measure of mind control.

One of the most important epistemological issues in the contemporary era is theories of justification. Justification briefly means providing the necessary proofs or evidences for the truth of a belief. Various theories have been proposed for justifying knowledge, two most important of which are foundationalism and coherentism. The various currents that have arisen in the contemporary Western period in the field of justification, have been the mainstay of epistemologists' tendency towards coherentism, which ultimately results in submission to epistemological relativism, which denies any definite and objective criterion for measuring knowledge. But foundationalism is the most important, serious, and long-standing approach to this trend. The present study aims to pay attention, strengthen and enrich the foundationalist approach and with a descriptive-analytical method examines the foundationalism in Lawrence BonJour 's thought. The authors conclude that BonJour defends the foundations of empirical knowledge by emphasizing the possibility of a direct confrontation between non-conceptual reality and the concepts describing that reality, but by accepting the role of justification for rational intuitions, he is practically inclined to a certain rationalism, and Finally, since he does not rule out the possibility of error in basic beliefs, he believes in moderate foundationalism.

The cognitive approach (4E), along with the logical reasoning of existentialism provides this opportunity to eliminate the common duality of metaphysics and provides new methodologies regardless of objective-subjective cognitive relation as the basis of quantitative and qualitative concepts. The need for such a design lies both in the human's existential feature and in the inadequacy of the existing methodologies in guiding the theoretical principles of fundamental researches and art. At the beginning of the present study, terminology will determine that all concepts indicate the enactment and establishment and the etymology of the term "methodology" also indicates that the suffix of “logy” is related to transcendence and emergence, and not cognition. Finally, the substitution of methodology which indicated the methods with the domain-nature concept represents a new domain-nature methodology called “Neheshtan”. In this domain-nature enactment, human beings are enacted as "Neheshta" and not “recognized” through enactment by non-human. This domain-nature enactment acquires its authenticity from its correlations with other things and does not have an atomistic view towards the phenomena. domain-nature Neheshtan does not presume knowledge as a possible thing or even impossible ideal, whereas it first presume that the separation of existence and cognition is impossible and then it replace the concept of observation with “Nehesh” assuming that knowledge is replaced and perception and humans’ existence are unified.

Although Wittgenstein is known as one of the opponents of philosophical skepticism, some aspects of his epistemology in the picture theory of language and the philosophy of ordinary language have nihilistic features. According to Wittgenstein's linguistic attitude, these features are intertwined with his semiotics and metaphysics and are inseparable. This article examines the nihilistic tendencies in Wittgenstein's semiotics and metaphysics and analyzes the nihilistic features in his epistemology. From Wittgenstein's point of view, the sign cannot refer to an extraterrestrial world, to us, to the other, or to philosophical implications. He denies the possibility of research in metaphysics: in Tractatus because of the limitations of logic, in PI because of the non-application of metaphysical expressions, and in On Certainty because of inevitability of the linguistic frameworks governing doubt and certainty. Accordingly, in a logical space, nothing is really recognizable because cognition is confined to meta-logic. Cognition is completely relative, temporal, and contextual, because our world is only a possible world, and not just the world that exists. However, Wittgenstein does not say that cognition is absolutely impossible, but that cognition is a function of our logic and linguistic play, and not directly a function of the things or facts. Now, although logic and linguistic play are not unrelated to the fact, this does not mean that they reflect reality.

knowledge of soul as the first knowledge obtained for man attention span of the philosophers and trying to explain the nature of it . this knowledge is in the philosophical system of sadra and descartes is of particular importance . personal science , criteria , and scale in matching these two schools , for attaining knowledge of certainty . in this research cognitive knowledge with rational method the attitude of descartes and mulla sadra to self - consciousness the inability to recognize himself The reasoning for self - presence , the ratio of intuition and presence library method gather data using descriptive , analytical and cash flows processed and similarities and differences has been extracted . the study of their works became apparent both thinkers reject inductive recognition Out of breath . intuition is through collecting self knowledge into their nature . according to sadra 's philosophical foundations, the science of self - confidence , it is possible only by personal knowledge ; but according to descartes ' principles and methods , descartes ,and his lack of knowledge should be shared by the division of science and the lack of belief in principles It is necessary to have a person in person like originality , carrying on intuition in this strange school . so the knowledge of self in these two philosophical systems , despite the similarities , possessing considerable distinction .

Epistemologists have defined several criteria for truth; One of these criteria is the Correspondence theory, which is widely accepted, but the interpretation and explanation of its components are controversial among experts. This study is devoted to Naini and Tabatabai's views on the Correspondant relation; A view that has received less attention or has not been comparatively addressed. Given that the subject of truth is a compound fact, is Correspondence consistent with the whole as a All used individually or is it the All used collectively? By analyzing the works of Naini and Tabatabai, we reach the important point that their intellectual foundations include two contradictory interpretations of the relation of conformity; Naini considers the conformity of affirmations as a All used collectively, while Tabatabai's intellectual foundations sometimes affirm conformity as a All used collectively and in some cases as a All used individually. This article, while comparing and criticizing the views and arguments of these two thinkers, presents evidence contrary to Tabatabai's views and its Epistemological consequences and tries to prefer the Naini Theory, but does not consider it to be free of problems.

AbstractThe discussion of rationality is one of the most complex and important issues of epistemology. According to the analytical-logical study in the field of religion and secularism and the difference between rationality in these two areas which is the purpose of this article, we will conclude that rationality in secularism is a tool rationality which is practiced in nature, spirituality and intellectual rationality. It reflects in everyday life a purely pragmatic and arbitrary view, and secularism has shaped and politicized its social world with instrumental rationality and influence in all aspects of Western social life. But in religious thought, rationality with a healthy nature requires spirituality, a controller, a moderator, and a modifier of political power; and with emphasis on religious scientific principles and rules for rationalizing certain principles such as reason, faith, sanctity, wisdom, hypocrisy, The purification of morality from the law is needed.

Scientific interpretation that experiences its perfection in the age of postmodernism, in addition to specific methodology and valid criteria, in proportion to the development of human knowledge, especially in the field of philosophy of science, needs to explain the actions of the most influential new views of philosophy of science on the principles and rules of this interpretation. Is.The achievement of the article, which is written in descriptive, analytical, critical and comparative methods, after critically examining Barbour's theory of "critical realism" with the focus on Ayatollah Javadi's views, explains the nature of his actions and the degree of compatibility of his theory with the principles and rules of scientific interpretation.Limiting the principle of causality to the phenomena of nature; The precedence of empirical knowledge over religious knowledge; Equality of methodology of science with religion; That no "final theory" can be considered the "ultimate truth" and that the ultimate truth of nothing can be understood; Skepticism and sophistry as a logical consequence of the "relativity of understanding"; These are views of Barbour that are inconsistent with the philosophy of religion and the foundations of the scientific interpretation of the Qur'an; However, his efforts to de-escalate the tension between science and religion, which paved the way for the unity of science and religion in the West, are compatible with the interests of religion and the Qur'anic teachings. The Qur'an is permissible to cite empirically convincing propositions to the Qur'an in the form of "probable citations."