فصلنامه حکمت و فلسفه
سال پنجم شماره 1 (پیاپی 17، بهار 1388)

In philosophy of religion, the most important issue in the eternity of soul deals with the study and analysis of arguments for and against the substantiality of soul, eternity, and immortality. A group of philosophers tried to formulate the reasons and evidence for eternity through the substantiality of soul. Another group tried to reject the destructibility of soul by proving the abstractness of soul. While briefly introducing the basic concepts, this article attempts to focus on the theories that criticize the eternity of soul, as well as investigating the reasons against immortality; then these reasons are described, criticized and finally rejected. Hume, Russell, and Antony Felw are the threephilosophers whose thoughts on "the reasons and evidence against the eternity of soul" have been studied, criticized, and rejected here. Hume provides three groups of reasons against the eternity of soul that are entirely welcomed and attended by Felw. Some of these arguments merely analyze and discuss the verification of the substance of soul, some of them reject the indestructibility and abstractness of the soul, and the third group criticize eternity and persistence. The author of this work has categorized the subject upon the typology of the reasons against eternity in three groups, and analyzesthem from a critical perspective.

Analysis of the epistemological system of Shahab-o-din Sohrewardi (1155-1195 A.D.), the founder of the second field of philosophical thought in the history of Islamic philosophy, is of significant importance. His epistemology analyzes the logical contrast of Peripateticphilosophical system. Sohrewardi's theory of science has two parts: in the first part, Sohrewardi criticizes traditional theories of science, specially those that deal with science through definition, sensual perception and primary or basic concepts that precede experience. First he criticizes the structure of Aristotelian "definition" so that thiscriticism is the first important attempt to indicate the contrast of Aristotelian structure, and it is the first step of formulating Illumination (or Oriental Theosophy). Sohrewardi shows the defects and constraints of "definition" in achieving certainty. According to him, the proposed theories of science, while leading us to an aspect of truth and are notabsolutely unreliable, cannot direct us to certainty, nor express the possibility of the reality of science. Sohrewardi not only tries to invent a formal standard for "definition", different from that of the Peripatetic, but also proposes an aspect of "definition" that is the basic constituent of his Illumination theory on the rational structure of science. Thisfundamental difference states the entirely different perspectives of logical and epistemological principles in philosophy and sets the second part of Sohrewardi's theory, so that in Illumination, supremacy is with intuition and is on the basis of the theory of Observation-Illumination and is formulated according to the knowledge of presence.

Since a long time ago, great ideas and scientific and cultural figures have emerged in Central Asia. Famous cities, including Bokhara, Samarqand, Khwarazm, Farqhaneh, Khiveh and Marv had been a proper refuge for the development of science, knowledge and scientists. In this country, mysticism, Sufism, and Philosophical ideas have been indominance for various ages. But destiny brought it a continuous series of political and geographical changes that led to new ideas and faded out some of the old ones. One of the issues that has immensely changed in these alterations deals with philosophical thought and the perspective of philosophical schools. The manifestation of this perspective in recent centuries has been significant at two junctures: 1) After the dominance of the former Soviet Union over this region, including Kazakhstan, Kirghiz, Tajikistan, Turkmenistan, and Uzbekistan. 2) After the independence of these countries and the emergence of new trends. This article studies the issue from a historical viewpoint, investigates teaching philosophy in this region, and focuses Uzbekistan, because this country is more important than other countries of the region due to its scientific and cultural eminence.

While analyzing different theories on dimensions in mathematics and physics, this article argues for the existence of another dimension, different from other dimensions through philosophical reasons and gives a breakthrough to overcome the mental constraints for understanding greater dimensions and specially, by various reasons and proofs,introduces the expansion or macromic dimension as the fifth dimension. This dimension is associated with an object's largeness or smallness and depends on "scale". In fact the difference between objects from macroscopic and microscopic viewpoints that is familiar for human being since ancient times deals with this material dimension. Theconsequent results of assuming more than 3 dimensions may influence the domain of philosophical issues and other relevant domains. More than 40 of these domains have been listed at the end of this article

Schematism is the most central concept of Kant's epistemology. He establishes his philosophy on the bases of pure intuition and pure concepts, without them experiential intuition and experiential concepts are not enough for cognition of the real world. According to him, the composition and combination of these two elements – in fact thecombination of sense and reason – is necessary for cognition. Kant thinks that pure concepts can, in combination with reality, help us achieve external reality. This combination can be achieved in connection with pure intuition. This pure intuition is "time" itself. Therefore, pure concepts must be linked to time. Categories are linked to time through schematism. Schematization of the categories takes place throughimagination. The present article intends to explain the correct concept of schemata and the quality of its relation to categories.

The problem of knowledge, not only is one of the most important problems in modern philosophy, but also is the top of other problems. This field usually discuses issues such as the base and the source of knowledge, the object and the domain of knowledge, the value criterion of knowledge, and finally the end of knowledge. Here we are going tostudy the modern epistemological bases considering those elements, and to inquire the ability of the modern philosophy in proposing a complete and suitable format for the knowledge.

This article begins with a brief description of Descarte's cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who is doing the thinking. According to Descartes, man is like a machine, and excels other beings. This privileged feature, i. e. self, whosesubstance is thinking, has been studied from different aspects within the entire thinking of the modern age. Moreover, it is this famous Cartesian principle – I think, therefore I exist – that focuses "subjectivism" in its philosophical system; therefore, "subjectivism" is one of the basic and important issues of Western philosophy that in its evolutionary phases has been epistemologically studied by Descartes as well as Kant and Hegel in the modern age. Finally, "solipsism" as the extreme point of "subjectivism" is dealt with in this article. Of course, Descartes avoids his subjectivism finding a solipsist interpretation in an ideal sense