نشریه پژوهشهای معرفت شناختی
سال دوازدهم شماره 2 (پیاپی 26، پاییز و زمستان 1402)

In the upcoming research, relying on the descriptive-analytical method, we are trying to answer the question that does the Heidegger's phenomenology of religious life have an epistemological infrastructure? It seems that the basis of the phenomenology of Heidegger's religious life is based on the understanding of Dasein from the reality of religious life and gaining awareness of the essence of religious life based on the mechanism of Dasein's understanding. Investigating the role of human existence (= Dasein) in reaching the truth of religious life in the form of Heidegger's phenomenological approach to religious life is the main motivation of the researcher, which introduces us to the epistemological basis of Heidegger's phenomenology. Based on the evaluation, Dasein is a conscious agent in confronting religious life, and the knowledge that is produced in this way is a certain knowledge that depends on the essence of religious life through the understanding mechanism of Dasein.

Epictetus divides the affairs of the world into two categories: the external world, which was organized by Zeus, and human being has no freedom or responsibility in this area. The inner world: which is completely under the control of human responsibility. Epictetus considers the inner world in three areas: rational judgments or beliefs, feelings and emotions, desires and avoidances. According to Epictetus, rational judgments are the most important of the inner realms and determine the other realms. Epictetus gives many examples and conversations to prove that rational judgments are the cause of feelings and emotions and desires. Therefore, feelings and emotions as well as desires are the result of the functioning of the reason. If the function of the reason is correct, it results in good feelings and logical desires, and if the function of the reason is imperfect, it leads to negative emotions and unreasonable desires.The Stoics, unlike Plato and Aristotle, do not believe in non-cognitive elements in the human mind and consider the human mind as a rational whole. They refer all feelings and emotions to rational beliefs. "Epictetus also considers the human mind to be rational.

basic question: "What is reason, its place and levels in Ibn Tufail's epistemological system?" authors have tried to answer this question by describing, analyzing and criticizing the story of Hayi Bin Yaqzan - the only surviving work of Ibn Tufail. During this investigation, it can be deduced: from Ibn Tufail's point of view, knowledge is "absolute knowledge" and reaching it with the tool of reason, which is "a tool for organizing the system of problems, finding answers for them, and turning partial answers into general perceptions." May be. From Ibn Tufail's point of view, on the way to the ultimate knowledge, a person goes through the following stages with the benefit of practical and theoretical reason: a. observation (experience); b. referring to previous knowledge; J. Causation; d. astonishment E. guess; F. Generalization; G. classification; H. generalization; i. Similar Ibn Tufail introduced the intellect as a means of acquiring knowledge, which can be improved through the stages of experience (first reasonable understanding), abstraction, second reasonable understanding and intuition, and he considers this improvement to be one of the goals of human education; And based on the celibacy of the human soul, he explains its levels. Although there are criticisms of Ibn Tufail in this direction; including: the lack of internal coherence of these stages (despite the possibility of creating coherence by preserving the story components); But it seems that in general, Ibn Tufail has been able to provide an acceptable arrangement for the rational course in the path of human education.

Hubert Hermans and Kempen formed the core of the Dialogical Self theory. According to Hermans, the Dialogical Self as a psychological-cultural concept and ability significantly impacts the course of conversation. We intend to examine the place of this flow in religious experience. This flow considers the world within the individual among the experiences of different religions as a community of relatively independent situations as an imaginary landscape based on the outside world. The Dialogical Self theory pays attention to imagined situations from a position beyond and overlooking them. despite the existence of the conditions affecting the dialogue of religions, the existence of an unconditional acceptance in the approach of pluralism, Credibility, and the issue of imposition in connection with a supposed religious experience, the Dialogical Self-theory, while taking into account and focusing on my experience and that of others, it can have a more comfortable and convincing acceptance of what I have experienced and what could be experienced. Also, considering the indirect conditions affecting religious experience, it can imagine more detailed, complex, and realistic religious situations and analyze them from a more comprehensive perspective. This theory, first place, can have a more realistic confrontation with the ambiguous and complicated experience attributed to the truth of religion in the individual. Second, we can relate religious identities to different situations within a person. The third case is its effect on the flourishing of a person's spiritual capacity.

The essential movement of the soul is considered as one of the important and key foundations of transcendental wisdom, which brings many effects and results. One of the most important issues in this regard is to examine the relationship between the essential movement of the soul and the truth of perception. That is, what role does the essential movement of the soul play in human perceptions? And what effect does it have on the topics of science in Sadra's wisdom? The purpose of this research is to explain the impact of the essential movement of the soul on the truth of perception, which was done with a descriptive and analytical method and based on a library study. can be followed. The acceptance of the essential movement of the soul, in the dimension of the cognitive existence of perception, causes Mulla Sadra to put forward the rise of sensory and imaginary forms to the soul and to leave the rise of the solutions of the sages of Masha. He knows the acceptance of the essential movement of the soul and explains it based on the essential movement of the soul. It also considers the burden of intellectual abstraction and the perception of intellectual universals to be conditional on the essence. In the epistemological dimension, the soul, due to its existential elevation, becomes capable of the perfections of the truths beyond itself, and it brings a bearing other than the first bearing and the common bearing called the bearing of truth

Fallibility and Certainty of mathematics in the perspective of DeductivismAbstractThis research shows that fallibility, with all the transformations it has created, is flexible to some extent, and it is possible to establish a relationship between it and the certainty of mathematical concepts. This possibility is done through the revival of analogy. The distinction between pure and applied mathematics leads to an indisputable form of mathematical fallibility, especially in pure mathematics. Moreover, this distinction fits well with analogicalism. Because according to Einstein's attitude, although it is not possible to prove mathematical certainty in reality, it is possible in pure mathematics. As a result, analogism with the aim of proving theorems and mathematical concepts can eliminate some possible errors in mathematics, and corrections are integrated into analogism, and fallibility claims are recounted in their non-controversial forms. 

The validity of human knowledge depends on the validity of the principle of human cognition, and therefore, defending the reality of human knowledge is considered the most important issue of epistemology. The most famous theory in explaining the validity of human knowledge is naive realism, according to which the mind is merely passive in the process of cognition, like a mirror. This image has been challenged today, and in contrast to it, other theories have been formed based on the contribution of the mind in the process of cognition, which can be called structured epistemologies. The challenge for these theories is to maintain realism while going beyond naive realism. Allameh Tabataba'i, while presenting his own explanation of the Structuredness of perception, both from the perspective of the analysis of acquired knowledge and from the perspective of credit perceptions, also emphasizes realism. His model is based on the explanation of the non-uniformity of the relationship between the levels of human cognition and reality, in which all human cognition is directly or indirectly tied to reality.

According to Gilles Deleuze, the problem of duality on the one hand, and the problem of transcendence on the other hand, have created two wounds on the body of philosophy; Spinoza, who, according to Deleuze, is the Messiah of philosophers, with the two miracles of unity of essence and immanence, wants to put a salve and potion on this old philosophical wound. In this view, there is only one world, one essence and one existence, none of which was and is not under the control of an existence outside of it - especially a transcendent force. This existence is not in the sense of being, which is in the sense of being within the permanent that is eternally folded, unfolded and folded again to make our empirical world with a positive and positive approach; The world of individuality, determination and individuality, which are expressed as the states of a single substance and consist of the dough of difference. Deleuze, by assuming a single essence and an eternal difference that repeats itself forever, wants to clear the face of the problem of duality and transcendence, but he does not succeed completely; Because unintentionally, a platform is provided for the duality and excellence of another to be born.

In his collection of works, Plato has two approaches regarding ethical researchThe first is approach that he took against the sophists and denies that virtue can be learned, and talks about the unity of arete against the multiplicity of arete among the sophists, does not consider everyone worthy of education and emphasizes the monopoly of education The second is approach based on believes that all people are worthy of benefiting from a virtue like Aidos and introduces its education through true teachers of virtue as a source of stability for the state and its prosperity Plato's works, the views of three thinkers including Protagoras Socrates and Plato have been raised regarding the concept of aidos In the Socratic treatise of Charmedes from the series of dialogues, the question is directly raised whether Eidos is considered a virtue or not. In the treatise of Protagoras, the issue of the learnability of the virtue of aidos is discussed it is mentionedaidos is a virtue that is not specialized like other arts, it is a virtue that everyone should benefit from, of course, on the condition that they can cultivate it by learning. deals with the social nature of aidos and its role in supporting civil order In the treatise of the President and Phaedrus, in the topic of the three-part theory of the human ego, the internalization of the feeling of shame is stated, but in none of these dialogues, a specific description of the nature of theaidos is given.

The first theories about representation and imitation in art are representational theories that are mainly flawed in their comprehensiveness for all kinds of arts and also in their distinction between technical imitation and art. This paper at first clarifies the meaning of art and then moves on to examine the theory by perusing essential imitation. First, it deals with Aristotelian imitation, which was imitation of objects, phenomena, and actions, and his emphasis on visual imitation, based on the theory of similarity, and then will probes the promotion of this view in Ibn Sina's theory and his view of the signifier and signified of the work of art and also the contribution of the mental forms of the artist to the work of art. This paper applied a descriptive-analytical method and conducted library research to gather the data to explain the theory of imitation. The result showed that the signified of art, as an external object or action, has a specific nature and is known indirectly. The signifier is one of the perceptible qualities that is evidence of the external object. It was also inferred that Ibn Sina, by proposing the concept of the mental image as being formed in the mind before the known in the outside considered the artistic image to be included in this case.

The existence of nature in humans and its role in knowledge have been discussed. Some scientists have taken its existence for granted and have talked about its extent and nature, while others have denied it. Among Islamic scholars, the existence of nature is considered almost certain and the talk is aimed at the influence and how it affects. Among Western,ers Descartes fully emphasizes the place and role of innate concepts in epistemology and its scope. In a brief comparison between what these two philosophers have said, we find out their differences and possibly their commonalities.From Descartes' point of view, man understands the existence of God, man and nature in a clear and distinct way that is characteristic of natural concepts. According to Ayatollah Javadi, human nature also knows the existence of God and his attributes such as monotheism, prophethood, and resurrection, and in general the principles of belief, morality, and even behavior.It has been objected to both philosophers that we do not find these natural concepts at the beginning of our life. By accepting the lack of innate concepts at the beginning of human creation, Javadi considers this type of knowledge to be intuitive based on the existence of nature and the single soul of man, but Descartes, without emphasizing on intuitive knowledge and merely mentioning intellectual intuition, found these innate concepts at the beginning of human creation. they know, but in a latent form that is revealed with the emergence of the background and discovers their intellect.