نشریه کاوش های عقلی
سال دوم شماره 2 (پیاپی 3، تابستان 1402)

Man is the only creature that needs meaning. He needs meaning as symbolic food as much as he needs food to survive. It is in this context that the meaning of life - one of the most important philosophical, psychological and religious issues - has been investigated from different perspectives and it has been discussed in different areas. In general, there are two views about meaning among thinkers and philosophers. Philosophers who consider meaning as an objective, external and "revealed" thing and philosophers who consider it as an internal, subjective and "unknown" thing that arose from within the human being which is subjective and its source is the will, choices and commitments of the human being. Sartre, too is among the thinkers who consider meaning as an internal and falsifiable matter. In this research, we try to answer the most important problem of today's human beings’ lives through the falsification of meaning by examining the relationship between the ontology of being for itself and concrete ethics in Sartre's philosophy. According to Sartre, a person does not have a predetermined and fixed nature; his nature is constantly being constructed by his choices. Man, as a living being, relying on his freedom, can create moral values approved by himself and his society, and by creating a sense of commitment, he can forge a meaning for life.

Normative ethics is a type of ethical studies and investigations, the use of which is to present a reasonable theory about the voluntary actions of humans, and in this field, there are various theories that have fundamental problems, and the existence of these problems makes it necessary to achieve a distinct and comprehensive theory. Now the ideas of contemporary thinkers are also used in the field of normative ethics. In this research, after a brief reference to the main components and characteristics of contemporary moral theories (Allameh Mohammad Taghi Misbah Yazdi and Dr. Hadi Sadeghi), two viewpoints have been compared. Misbah Yazdi's moral theory is based on "proximity". This theory is based on the real relationship between human action and free will and the real effects resulting from it, which tells about the cause and effect relationships between the action and the result, and according to their combined view, reason determines the general principles of ethics, but for defining and explaining and Determining the examples considers the need for revelation necessary. But in the theory of "Ethical Integrity" attention is paid to the differences and capacities of people and groups in moral affairs, and they make moral recommendations based on their scope and appropriateness. Among the features of this theory, it can be mentioned that it is trans-religious, non-combination, proportionalism, etc. This research is written based on descriptive and analytical method

The problem of personal identity, i.e. the question of what a person's being a person is based on, is one of the problems with a long history in philosophy and theology. The most important topic in the debates about personal identity is the criteria based on which a person remains the same person over time and is different from others. Personal identity is related to issues such as soul-body relation, memory, the whatness of "I", evidence of identity recognition, and even human population. It goes without saying that the personal identity is one of the topics that can have a special relevance in the survival of the soul and immortality. In his book Dialogue on Personal Identity and Immortality (1978), John Perry tries to present various philosophical positions and views on personal identity and immortality in the form of a three-person conversation between three fictional characters. In this book, various issues such as survival after death, the role of memory in personal identity, and the relationship of the body with the soul have been discussed from different perspectives. In this article, we will first introduce John Perry and his works. Then we examine the content of the book and the weaknesses of the arguments. At the end, we will have a look at the general quality of the Persian translation of the book (translated by Kaveh Lajevardi, published by Markaz Publications) and suggest what we think are better translations for some of the sentences.

One of the most important and complex inner human senses is common sense. The common sense perceives information such as image, taste, sound and the like in objects through the five senses and combines this information with each other. The definition of this feeling in Islamic philosophy and neuroscience is a common definition. However, neuroscience refers to this sense as convergence zones. The specialization of convergence areas is that it establishes a link between the information obtained through the five senses about an object. Therefore, although there is a different name for combining the information of the senses in neuroscience and Islamic philosophy, but its definition and function are common. Of course, the direction of sharing is not limited to a mere definition, because the arguments of Islamic philosophers to prove the existence of common sense are still valid and neuroscience also confirms it despite the progress made in these sciences.Also, from the point of view of Islamic philosophy, the explanations of neuroscience about the areas of convergence are acceptable, but according to this philosophy, the findings of neuroscience only explain the material dimension of common sense perceptions. Because according to this philosophy, perception is not only a material phenomenon, but also an immaterial matter. Therefore, from the point of view of Islamic philosophy, especially Mullah Sadra's philosophy, although these explanations are acceptable, but perception happens after these stages, by the soul.

The purpose of this article is to examine and criticize the famous theory "Evil is one of the essentials of the existence of good in the world" in response to the lasting doubt of the problem of evil. This point of view seeks to prove that there is no other way to achieve and realize good things in the world than to endure evil and pain and suffering, and this is how God made the world. One of the most important critics of this point of view is David Hume, who believes that God, who is omnipotent and purely benevolent and is the creator of the system and laws of nature, why did he not make it in such a way that good can be realized without evil or at least without great evil. According to this critique, God has not faced the work done so to speak. In other words, why does God use the means and purpose system that is specific to humans. It seems that David Hume did not consider the purity of God's benevolence and expediency.

Islamic mysticism, revelation is important issue and more interest for it when the mystical Man by effecting of soul refinement and austerity that induction from old leadership so he will reach to moods and position that in fact occurred revelation and intuition in mysticism revelation means inform of unseen meaning and real issues that is hidden behind hijab. Existing of conscience that find out by revelatioar in reality is meant the place of right or by intuition or see the same right .The most important issues in philosophy knowing seen experiential , religious experiential in side confrontation and intuition with holy command, Wilam James believe that feelings are the most stable and basic elements, His opinion is about religious experiential means subject know it by religious moodReligious experiential attributes based on wilam James opinion include: Indescribably,, epistemic quality,, passing quickly,, passivityThis research investigate to one of important attributes means epistemic quality in revelation of the updateting world and comparisons it with religious experiential by wilam James opinion.

The method of this study is descriptive _analytical and information gathering with library method, That using book, article, software, so after that the tools of information gathering is taking notes

Man is a two-dimensional being that in the natural dimension has needs of seeking the truth and considers truth to be the most beautiful category in the universe and this beauty makes man fall in love with himself and gives meaning to his life and evolves when he reaches the true lover, so the proposition Love has long been the focus of researchers and writers, because it is one of the motivating and driving forces of human beings. The present research, with an analytical method and document study, seeks to answer this question: "What is Plato's analysis of love and the relationship between love and beauty?" What is cosmology and human excellence?" Love in various works of scholars and thinkers of different sciences and in philosophy from the perspective of Western and Eastern philosophers, including in the worksPlato has been examined and theories about the nature of love, its connection with beauty, the role of love in cosmology and creation, the role of love in philosophical tendencies and the role of love in the advancement and education of man have been discussed.Plato believes that the core of creating love is man's tendency towards beauty and perfection, and beauty is divided into inner and outer beauty, and he considers any kind of evolution and perfection as beauty, therefore, in many cases, he interprets love as beauty, and philosophers introduces them as lovers because they seek the truth.

Throughout the history of thought, the concept of war has been considered from different perspectives. Meanwhile, political philosophy can be considered as one of the most important and comprehensive perspectives on war. Farabi's opinions as the founder of Islamic political philosophy regarding war can be evaluated in this regard. Farabi lived in a time and context where the concept of war and its ideological and practical requirements were tangible. Therefore, it can be said that Farabi felt the war well and understood its importance in completing a kind of political philosophy. Farabi's theory of war is one of the theories that judge the validity and unfairness of wars to the end; And the means of the verb are placed in the next ranks of importance. The purpose of war is based on Farabi's ontology, epistemology and human ethics. In other words, a person with such philosophical aspirations sometimes uses the tools of war to achieve his true goal and happiness, so that he can guarantee the happiness of this world and the nation by reforming souls. Finally, according to Farabi, war is like a tool that, if carried by the first ruler of Madinah, becomes the staff of Moses to split hardships and injustices and preserve virtues and virtues to realize the true happiness of the people of Madinah.

The ruling spirit and dominant discourse on mysticism is theism and monotheism, and the result of social mysticism is existential monotheism, in the sense that theism has an actual presence and objective manifestation in all levels and areas, and everything is from God, to God, for God and to God's help is and in all social activities, the originality is the rise of God, so the seeker of God, all his existence is defined and regulated in relation to God and is realized. Irfani deals with its relationship with social mysticism and the intellectual thought of Imam Khomeini (RA), who as a mystic, sage and jurist, has a maximum presence in the context of the society, and with the creation of a monotheistic society, he deals with the establishment of a religious and state system, and they believe that the mysticism of a social nature is maximal in the fields It has guidance, education and management, and the mystics are responsible for the mission of guiding and educating the society after going through esoteric journeys and Seleucid homes.

There is a difference in the nature of faith and the type of its relationship with action, it leads the mind to look for some kind of explanation and criticism, an explanation of the reason for the difference and criticism in line with a precise, solid and well-reasoned understanding by relying on the source of the teachings. Religious and Islamic The Marjeeh sect considers "faith" as a simple thing and an indivisible identity, and they believe that faith precedes action, and action is behind "faith", in contrast to the view of the Khawarjand sect, who believe that action is a part of faith and that faith is a composite matter. Contrary to the opinion of these two views; The third point of view is the moderate point of view of the school of Ahl al-Bayt which has criticized the thinking of Marjee and Khawarij. Now the Is faith just a confirmation of the heart and is the same as action, or is it somehow an external effect and a sign or requirement of faith and is outside of the truth of faith? The point of departure of this research is the statement of the conceptual relationship and the meaning structure of faith in the divergence from action in the understanding of the Marjaeh sect and the convergence of action in the Khawarij thought and the criticisms of the Ahl al-Bayt school that action is one of the pillars of faith. From the appearance of some Shia narrations, it appears that the practice of wearing jewelry is one of the pillars of faith, and from the analysis of such a relationship and in response to the question raised, it can be said that the practice is one of the external works and a sign or requirement of faith.

In the age of modernity, meaninglessness has taken over the soul of the civilized human being. It has caused moral values, which human beings have always regarded as metaphysics values, to become worthless and lose their meaning. Therefore, the study and explanation of the undeniable necessity of the importance of meaning in life have become particularly important and have led thinkers to come to a consensus on it. Existentialist philosophers, meanwhile, paid more attention to the nature of the subject, which is concerned with human quidditas. Via descriptive-comparative study, this article has attempted to give a response to the most important human biological problem today through the role of rebellion in providing meaning to life while examining the views of two philosophers of existentialism. Nietzsche and Camus try to show that theism and moral values lead to emptiness and understanding the emptiness of the world leads to rebellion. Rejecting moral values, Nietzsche refers to rebellion as a kind of treatment in which man no longer considers suffering worthless, but considers it as a new basis of morality that leads to a new understanding of pleasure and its place in life. Camus also rejects traditional ethics and relying on the concept of rebellion, he established a new morality from which a kind of pleasure is obtained, resulting in simultaneous acceptance of the world with all its good and bad. Denying God, both Nietzsche and Camus see rebellion as the only way to salvation. In their view, rebellion combats nihilism by instilling a spirit of commitment in human beings and training active human beings, and ultimately leads to a pure pursuit of life in this world.

In this article, which deals with the intellectual examination of human dignity in the method of punishing criminals from Plato's point of view, an attempt is made to examine the intellectual and philosophical grounds of the method of punishing criminals and the role of human dignity in it from Plato's point of view, who, according to many experts, is the greatest philosopher in history. It has been human, to examine and discuss. The findings of the research indicate that according to Plato, in the sense that common sense refers to punishments and discipline, the topic of punishment in dialectic is elevated to the truth. So, the Platonic dialectic on this matter, by removing malice and attributing actions to the gods, they choose this correct part according to their opinion that the criminal commits the crime because of his ignorance and not his cruel will. has been And in a way, he holds the criminal responsible and points out the fundamental teaching that no one does evil by choice if he knows, and if someone knows good and bad, he does not choose evil. Therefore, the role and effect of human dignity can be clearly seen in this issue. Therefore, according to philosophers, knowledge is enough for virtue.