University of IsfahanMetaphysics2476-3276153520230321A reflection on the concept of "equilibrium" in Simone Weil's philosophyA reflection on the concept of "equilibrium" in Simone Weil's philosophy1172758310.22108/mph.2022.132748.1394FAMostafaMousavi AzamAssistant Professor,, Department of Philosophy, Faculty of Humanities, Yasouj University. Yasouj, iran.ZahraQasemzadehGraduated from the Department of Philosophy, Faculty of Humanities, Yasouj University, Yasouj, Iran.Journal Article20220219Equilibrium is one of the central ideas in Simone Weil's intellectual history, which can be examined to recognize the bias of her attitude in all aspects of her life. Through the expression of equilibrium, Simone Weil, by preserving human values, tries to create a harmony between man and the forces that govern nature, as well as between man and the forces that govern society. With the help of the meaning of work, she examines the equilibrium in order to achieve justice in the context of society in such a way that the human personality remains intact. Through the idea of equilibrium, she analyzes concepts such as power, prestige, and oppressed society, and considers the revolution ineffective in saving an oppressed society. Simone Weil shows how man, by changing his attitude to life, can free himself from domination with the help of the element of satisfaction; and how man, through connecting with impersonal matter between man and all the ruling forces (both social and natural), can make an equilibrium between himself and them. In this way, the equilibrium which she puts forward is not only dependent on any party or policy, but also free from reliance on science, which is the human achievement of making life easier.Equilibrium is one of the central ideas in Simone Weil's intellectual history, which can be examined to recognize the bias of her attitude in all aspects of her life. Through the expression of equilibrium, Simone Weil, by preserving human values, tries to create a harmony between man and the forces that govern nature, as well as between man and the forces that govern society. With the help of the meaning of work, she examines the equilibrium in order to achieve justice in the context of society in such a way that the human personality remains intact. Through the idea of equilibrium, she analyzes concepts such as power, prestige, and oppressed society, and considers the revolution ineffective in saving an oppressed society. Simone Weil shows how man, by changing his attitude to life, can free himself from domination with the help of the element of satisfaction; and how man, through connecting with impersonal matter between man and all the ruling forces (both social and natural), can make an equilibrium between himself and them. In this way, the equilibrium which she puts forward is not only dependent on any party or policy, but also free from reliance on science, which is the human achievement of making life easier.https://mph.ui.ac.ir/article_27583_ab8fd05c8bfcb7c1a56b05d4ddaf2eb9.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Conflict between Jalāl al-Dīn Davānī and Ghīyāth al-Dīn Dashtaki over the Explication of Suhrawardian Definition of BodyConflict between Jalāl al-Dīn Davānī and Ghīyāth al-Dīn Dashtaki over the Explication of Suhrawardian Definition of Body19372731410.22108/mph.2022.132983.1402FAEbrahimRezaeeDepartment of Education and Ahl al-Bayt, Faculty of Ahl al-Bayt, University of Isfahan, Isfahan, IranJournal Article20220308In an epoch considered by some as the eclipse of Islamic philosophy, debates, dialogues and often disputes either oral and written or in-person and in-absentia occurred between Ṣadr al-Dīn Dashtakī and Jalāl al-Dīn Davānī at Shiraz school of philosophy, which consequently brisked up Shiraz field of philosophy at that time and deepened Islamic philosophical discussions over succeeding eras. Interpretation of Hayākal al-Nūr (temples of light) was one among the discussed topics. The present paper specifically analyzes the two philosophers’ interpretation of Suhrawardian definition of body. It is observed that interpreters have differing opinions over the meaning of two terms qaṣd (intent) and ishāra (allusion). Further, the distinctive and similar aspect among bodies to Davānī is hyāt-i lāzim (dependent states), whereas Dashtakī refers to hyāt-i qayr-i lāzim (independent states). The third opposing point is juz’-i‘lā yatajazī (the indivisible). Davānī believes what receives sensory allusion divides into triple directions; however, as Dashtakī articulates, sensory allusion includes the possibility of division into triple directions. Drawing on the conflicts, the study takes a descriptive-analytical approach to examine the opposition between the two interpreters and ultimately discussions are weighed.In an epoch considered by some as the eclipse of Islamic philosophy, debates, dialogues and often disputes either oral and written or in-person and in-absentia occurred between Ṣadr al-Dīn Dashtakī and Jalāl al-Dīn Davānī at Shiraz school of philosophy, which consequently brisked up Shiraz field of philosophy at that time and deepened Islamic philosophical discussions over succeeding eras. Interpretation of Hayākal al-Nūr (temples of light) was one among the discussed topics. The present paper specifically analyzes the two philosophers’ interpretation of Suhrawardian definition of body. It is observed that interpreters have differing opinions over the meaning of two terms qaṣd (intent) and ishāra (allusion). Further, the distinctive and similar aspect among bodies to Davānī is hyāt-i lāzim (dependent states), whereas Dashtakī refers to hyāt-i qayr-i lāzim (independent states). The third opposing point is juz’-i‘lā yatajazī (the indivisible). Davānī believes what receives sensory allusion divides into triple directions; however, as Dashtakī articulates, sensory allusion includes the possibility of division into triple directions. Drawing on the conflicts, the study takes a descriptive-analytical approach to examine the opposition between the two interpreters and ultimately discussions are weighed.https://mph.ui.ac.ir/article_27314_e38e78ea2dd82cc199ff87873fc515e9.pdfUniversity of IsfahanMetaphysics2476-3276153520230321From the semantic therapy approach to Farabi's blissful thoughtFrom the semantic therapy approach to Farabi's blissful thought39532763110.22108/mph.2023.132416.1383FAFarangisBarazPhD in Comparative Philosophy, Department of Philosophy and Theology, Qom University, Iran.NafiseSateAssistant Professor, Department of Philosophy and Theology, Qom University, Qom, Iran.HosseinFalsafiAssistant Professor, Department of Islamic Philosophy and Wisdom, Islamic Azad University, Khorramabad Branch, Khorramabad, Iran.Journal Article20220417Meaning therapy is a method that helps a person find meaning in his life behind difficulties and problems and answer to his fundamental questions. The main hypothesis of this paper is that the principles of semantic therapy can be found in Farabi's philosophical and political theories that are compatible with the views of Victor Frankl, the founder of the semantic therapy school, and these principles can be explained based his thought. Examining Farabi's system of thought in a descriptive, comparative, and inferential way, we find that he is not only a philosopher and political thinker but also a doctor who, by identifying the suffering of the people of his time, tries to cure the disease of his society by teaching philosophical and political principles to provide meaning. His method of meaning therapy to achieve a meaningful pattern of life, i.e. understanding happiness can be found in 1. doing valuable work, 2. creating empirical values 3. Value of high experiences, and its components: recognizing individual responsibility, creating moral virtues, forming a community, and Lovemaking, mentioned.Meaning therapy is a method that helps a person find meaning in his life behind difficulties and problems and answer to his fundamental questions. The main hypothesis of this paper is that the principles of semantic therapy can be found in Farabi's philosophical and political theories that are compatible with the views of Victor Frankl, the founder of the semantic therapy school, and these principles can be explained based his thought. Examining Farabi's system of thought in a descriptive, comparative, and inferential way, we find that he is not only a philosopher and political thinker but also a doctor who, by identifying the suffering of the people of his time, tries to cure the disease of his society by teaching philosophical and political principles to provide meaning. His method of meaning therapy to achieve a meaningful pattern of life, i.e. understanding happiness can be found in 1. doing valuable work, 2. creating empirical values 3. Value of high experiences, and its components: recognizing individual responsibility, creating moral virtues, forming a community, and Lovemaking, mentioned.https://mph.ui.ac.ir/article_27631_6b004d0b44c7e1ee1d8aaac77f0100f9.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Suhrawardi's epistemological critiques of Ibn Sina In the matter of AbsarSuhrawardi's epistemological critiques of Ibn Sina In the matter of Absar55702763010.22108/mph.2023.133798.1420FAAli AsgharJafari ValaniAssociate Professor, Department of Philosophy and Islamic Theology, Faculty of Theology, Shahid Motahari University, Tehran, IranDonyaAsadi Fakhr NejhadDepartment of philosophy and theology faculty of theology shahid motahari university tehran iranJournal Article20220528The theory of Absar is one of the important epistemological issues in which Plato and Aristotle have presented a special view that is the basis of the theories of later Islamic philosophers on this issue. On the other hand, Ibn Sina, following Aristotle, has explained the truth of Absar based on the theory of "printing of images", according to which they define sensory perception as the passivity of the sensory penis from the sensible. On the other hand, Sheikh Ishraq, by rejecting the two theories of radius departure and impression, tries to express a new point of view. That is, it is not possible to provide an accurate analysis of the absars based on the "radius exit" and "image printing"; In fact, nothing comes out of the eye and nothing enters it, but it is by enlightening the soul over what is observed (provided, of course, that it is opposed) that obsession is realized. It seems that the intellectual background of Sheikh Ishraq in explaining the theory of Absar can be evaluated as such that "Ishraq" in Suhrawardi's intellectual system can be proposed in proportion to "Attention" in Ibn Sina's intellectual space and its alternative; Because the approach of the Peripatetic philosopher has been in the context of acquired science, the wisdom of illumination has been interpreted as illumination in the space of present knowledge.The theory of Absar is one of the important epistemological issues in which Plato and Aristotle have presented a special view that is the basis of the theories of later Islamic philosophers on this issue. On the other hand, Ibn Sina, following Aristotle, has explained the truth of Absar based on the theory of "printing of images", according to which they define sensory perception as the passivity of the sensory penis from the sensible. On the other hand, Sheikh Ishraq, by rejecting the two theories of radius departure and impression, tries to express a new point of view. That is, it is not possible to provide an accurate analysis of the absars based on the "radius exit" and "image printing"; In fact, nothing comes out of the eye and nothing enters it, but it is by enlightening the soul over what is observed (provided, of course, that it is opposed) that obsession is realized. It seems that the intellectual background of Sheikh Ishraq in explaining the theory of Absar can be evaluated as such that "Ishraq" in Suhrawardi's intellectual system can be proposed in proportion to "Attention" in Ibn Sina's intellectual space and its alternative; Because the approach of the Peripatetic philosopher has been in the context of acquired science, the wisdom of illumination has been interpreted as illumination in the space of present knowledge.https://mph.ui.ac.ir/article_27630_18a39727390d11b574cf6104075e4980.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Epistemic Trust: The Nature, Scope and its ApplicationsEpistemic Trust: The Nature, Scope and its Applications71872738210.22108/mph.2022.134185.1426FAZahraPakniyaMA, philosophy and Theology Department,, Faculty of Theology, University of Qom,, Qom, IranZahraKhazaeiProfessor, Philosophy and Theology Department,, Faculty of Theology, University of Qom, Qom, ,IranJournal Article20220625Despite the importance of trust in epistemology, there is no consensus about its nature and issues. Some consider it a cognitive attitude and some think it an emotional attitude. The combination of cognitive and emotional elements is another point of view chosen by Linda Zagzebski. The combination of the two elements of belief and feeling, plus the element of behavior and its explanation in the context of virtue theory, distinguishes Zagzeski's view from the rest. This article focuses on Zagzebski's point of view and analyzes the nature, scope, and applications of epistemic trust. While accepting two types of self-trust and trust to others, she established a special commitment between these two and extended the scope of cognitive self-trust as a pre-reflective feature, according to the principle of equality, to trust others. Validity of testimony in justifying beliefs, exemplarist theory, and a new interpretation of the Consensus Gentium argument is among the applications of epistemic trust discussed in the article. Despite Zagzebski's effort to provide a more accurate explanation of epistemic trust and its application in various fields of epistemology, philosophy of religion, and moral philosophy, there are still ambiguities and weaknesses in her view that make it difficult to justify the role of epistemic trust.Despite the importance of trust in epistemology, there is no consensus about its nature and issues. Some consider it a cognitive attitude and some think it an emotional attitude. The combination of cognitive and emotional elements is another point of view chosen by Linda Zagzebski. The combination of the two elements of belief and feeling, plus the element of behavior and its explanation in the context of virtue theory, distinguishes Zagzeski's view from the rest. This article focuses on Zagzebski's point of view and analyzes the nature, scope, and applications of epistemic trust. While accepting two types of self-trust and trust to others, she established a special commitment between these two and extended the scope of cognitive self-trust as a pre-reflective feature, according to the principle of equality, to trust others. Validity of testimony in justifying beliefs, exemplarist theory, and a new interpretation of the Consensus Gentium argument is among the applications of epistemic trust discussed in the article. Despite Zagzebski's effort to provide a more accurate explanation of epistemic trust and its application in various fields of epistemology, philosophy of religion, and moral philosophy, there are still ambiguities and weaknesses in her view that make it difficult to justify the role of epistemic trust.https://mph.ui.ac.ir/article_27382_cb00022f4cf685139e6bec36555cb142.pdfUniversity of IsfahanMetaphysics2476-3276153520230321The construction of reality and mimetic theoryThe construction of reality and mimetic theory891032783710.22108/mph.2023.134254.1427FAMasoudAlgooneh JuneghaniAssociate professor of Persian language and literature, Department of Persian language and literature, Faculty of humanities, university if Isfahan, Isfahan, IranJournal Article20220702The first formulation of the theory of mimesis is based on the assumption that art and literature represent the real world, or nature. In later analyzes, although the scope of the object of mimesis expands to include the general, beautiful nature, human action, and the ideal, the assumption remains that literary representation is realistically concerned with external objects or the state of affairs. Thus, what the theory of imitation yields, in spite of the diversity of the subject matter of mimesis, ultimately entails the neglect of two fundamental issues; that is, ignoring the construction of reality and also the effect of the subject's epistemological construction on the quality of representation. For this reason, in this research, while accepting the basic assumptions of the theory of imitation, we first clarify the limits of the concept of mental image. We then assume that the mind is able to represent a primitive reality through images that are sometimes fundamentally alien to the situation. Finally, by emphasizing Searle's distinction of institutional and brute facts, while modifying his view, we clarify the importance of applying this distinction to the theory of mimesis and explain how language is involved in the regulation of the construction of reality.The first formulation of the theory of mimesis is based on the assumption that art and literature represent the real world, or nature. In later analyzes, although the scope of the object of mimesis expands to include the general, beautiful nature, human action, and the ideal, the assumption remains that literary representation is realistically concerned with external objects or the state of affairs. Thus, what the theory of imitation yields, in spite of the diversity of the subject matter of mimesis, ultimately entails the neglect of two fundamental issues; that is, ignoring the construction of reality and also the effect of the subject's epistemological construction on the quality of representation. For this reason, in this research, while accepting the basic assumptions of the theory of imitation, we first clarify the limits of the concept of mental image. We then assume that the mind is able to represent a primitive reality through images that are sometimes fundamentally alien to the situation. Finally, by emphasizing Searle's distinction of institutional and brute facts, while modifying his view, we clarify the importance of applying this distinction to the theory of mimesis and explain how language is involved in the regulation of the construction of reality.https://mph.ui.ac.ir/article_27837_d3cac8a58be1605204f54cd6b59eaef7.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Description and evaluating of Gadamer's anti-Platonic approach to mimesisDescription and evaluating of Gadamer's anti-Platonic approach to mimesis1051192747210.22108/mph.2023.134837.1436FAAbdollahAminiDescription and evaluating of Gadamer's anti-Platonic approach to mimesis0000-0001-7191-4617Journal Article20220829One of the oldest theories about the nature of art is the theory of "imitation". For the first time, Plato discussed the theoretical foundations of this theory from a philosophical point of view. What is central in the Platonic position regarding the nature of mimesis is the existential distance between the original and the copy. This approach has caused different reactions in the history of philosophy. In the contemporary era, Hans-Georg Gadamer has evaluated the issue of mimesis and the Platonic approach based on his philosophical hermeneutics. Contrary to Plato, he does not place the status of copy in a lower position compared to the original, rather, the copy itself can play the role of the original in terms of "increase in being". Based on this attitude, instead of measuring the copy based on the original, it is the copy that can transform our perspective about the original itself and even ourselves. According to this, the work of art, even if it is a copy of something, can still cause "recognition". In this article, while describing Gadamer's anti-Platonic position on the relationship between the original and the copy, we will evaluate his attitude and show that, despite his emphasis on the independent being of the copy, he sometimes unintentionally returns to the Platonic position.One of the oldest theories about the nature of art is the theory of "imitation". For the first time, Plato discussed the theoretical foundations of this theory from a philosophical point of view. What is central in the Platonic position regarding the nature of mimesis is the existential distance between the original and the copy. This approach has caused different reactions in the history of philosophy. In the contemporary era, Hans-Georg Gadamer has evaluated the issue of mimesis and the Platonic approach based on his philosophical hermeneutics. Contrary to Plato, he does not place the status of copy in a lower position compared to the original, rather, the copy itself can play the role of the original in terms of "increase in being". Based on this attitude, instead of measuring the copy based on the original, it is the copy that can transform our perspective about the original itself and even ourselves. According to this, the work of art, even if it is a copy of something, can still cause "recognition". In this article, while describing Gadamer's anti-Platonic position on the relationship between the original and the copy, we will evaluate his attitude and show that, despite his emphasis on the independent being of the copy, he sometimes unintentionally returns to the Platonic position.https://mph.ui.ac.ir/article_27472_2fff97e7cbf7479ef9b923d9ac051da6.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Can mental substance hold some physical properties? Assessing Jonathon Lowe's viewCan mental substance hold some physical properties? Assessing Jonathon Lowe's view1211372733910.22108/mph.2022.134855.1438FAMohammadMehdipourPhD of philosophy of Religion,,Theology and Islamic Studies, University of Tehran, Tehran,Journal Article20220830The main problem of Cartesian Dualism which turns it to an outdated view is mental causation; If mental and physical substance have no mutual property, how we could explain the causal relation between them. Jonathan Lowe reconsiders Cartesian view and introduces his Non-Cartesian Substance Dualism which maintains that I, as a subject of my own experiences, literally can have some physical properties of my body. However, I think his afford is not consequent; By introducing a distinction between negative and positive possibility, first I argue that he needs positive possibility for his view. But as he committed to this idea that the identity of a property depends, at least in part, on its substance, he cannot use the idea of having a property derivatively to show this possibility. However, by resorting to the idea of spatiality of mind, I think we can maintain his core idea and believe that mind literally could has some physical properties. At the end, I will also try to answer to Kim's critiques about the idea of spatiality of mind.The main problem of Cartesian Dualism which turns it to an outdated view is mental causation; If mental and physical substance have no mutual property, how we could explain the causal relation between them. Jonathan Lowe reconsiders Cartesian view and introduces his Non-Cartesian Substance Dualism which maintains that I, as a subject of my own experiences, literally can have some physical properties of my body. However, I think his afford is not consequent; By introducing a distinction between negative and positive possibility, first I argue that he needs positive possibility for his view. But as he committed to this idea that the identity of a property depends, at least in part, on its substance, he cannot use the idea of having a property derivatively to show this possibility. However, by resorting to the idea of spatiality of mind, I think we can maintain his core idea and believe that mind literally could has some physical properties. At the end, I will also try to answer to Kim's critiques about the idea of spatiality of mind.https://mph.ui.ac.ir/article_27339_d2504f2122254e5fc16658fc885fe647.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Is Aesthetics of Alexander G. Baumgarten Autonomous?Is Aesthetics of Alexander G. Baumgarten Autonomous?1391562768110.22108/mph.2023.134955.1440FAFaridehَAfarinAssociate Professor, Department of Art Studies, Faculty of Art, Semnan University, Semnan, IranJournal Article20220830Here, an attempt is made to answer this question in a descriptive-analytical way: Baumgarten is known as the German founder of aesthetics, But Can he properly justify the independence of aesthetics from other fields? In order to achieve this goal, instead of considering the historical course of his treatises, we have followed the discussion according to precedence and conceptual order. Among this conceptual arrangement, the focus is on the discussion of "perfection". Also poetry as the central issue of Baumgarten's aesthetics is considered. For Baumgarten, perfection is an object of inner coherence. Perfection in the subject refers to the perfected degree of sensible high when arousing sensible representations. In fact, Baumgarten believes that beauty and perfection are intertwined. In this way, beauty is in the chain of sensible perception. According to Baumgarten, perfection and beauty do not just depend on objective Cohesion and coordination in the object or artistic work, it is perceived through the subject. The subject receives the sensible effect as the degree of pleasure and displeasure. Beauty is, intuitively and undistinguished moral and, indirectly related to moral concepts through symbols (or signs). Logic is correlated to rational principles and rules over the aesthetics. With Baumgarten's effort, taking into account the more flexible function of rational laws in reason, a regin is opened to accept aesthetic due to the relation with moral domain and etc, rules Despite Baumgarten`s deeply efforts, the field of aesthetics is not autonomous.Here, an attempt is made to answer this question in a descriptive-analytical way: Baumgarten is known as the German founder of aesthetics, But Can he properly justify the independence of aesthetics from other fields? In order to achieve this goal, instead of considering the historical course of his treatises, we have followed the discussion according to precedence and conceptual order. Among this conceptual arrangement, the focus is on the discussion of "perfection". Also poetry as the central issue of Baumgarten's aesthetics is considered. For Baumgarten, perfection is an object of inner coherence. Perfection in the subject refers to the perfected degree of sensible high when arousing sensible representations. In fact, Baumgarten believes that beauty and perfection are intertwined. In this way, beauty is in the chain of sensible perception. According to Baumgarten, perfection and beauty do not just depend on objective Cohesion and coordination in the object or artistic work, it is perceived through the subject. The subject receives the sensible effect as the degree of pleasure and displeasure. Beauty is, intuitively and undistinguished moral and, indirectly related to moral concepts through symbols (or signs). Logic is correlated to rational principles and rules over the aesthetics. With Baumgarten's effort, taking into account the more flexible function of rational laws in reason, a regin is opened to accept aesthetic due to the relation with moral domain and etc, rules Despite Baumgarten`s deeply efforts, the field of aesthetics is not autonomous.https://mph.ui.ac.ir/article_27681_8e21e200c907cb1145784b016149a193.pdfUniversity of IsfahanMetaphysics2476-3276153520230321Rorty Versus Conant
“Freedom” without “Truth”: Rorty's reading of OrwellRorty Versus Conant
“Freedom” without “Truth”: Rorty's reading of Orwell1571782729410.22108/mph.2023.135595.1454FAImanRahim NasirianDepartment of Philosophy, Faculty of Humanities, Imam Khomeini International University, Qazvin, IranAbdurrazzaqHesamifarDepartment of Philosophy, Faclty of Humanities, Imam Khomeini International University, Qazvin, IranJournal Article20221112Does freedom, without the concept of truth, have a meaning? The idea is that deceiving people can be considered as an attack on their freedom. How can you detect deception without Truth? Rorty's famous answer to this question is that if we take care of freedom, the truth will take care of itself. For him, freedom comes before truth. Conant, unlike Rorty, believes that the concept of truth is the fundamental basis of freedom. He refers to Orwell's novel 1984. Conant sees the cruelty of the world of the novel 1984 as the result of removing the concept of truth in this world. Conant, according to the framework of postmodern thought, tries to argue with Rorty non-Realistically. This essay examines the confrontation between these two thinkers and the special strategy that Conant has adopted to present his criticisms against Rorty. It seems that Conant is not successful in designing his critical structure. Because he introduces cryptoRealist statements in his discussion, which is against his critical structure.Does freedom, without the concept of truth, have a meaning? The idea is that deceiving people can be considered as an attack on their freedom. How can you detect deception without Truth? Rorty's famous answer to this question is that if we take care of freedom, the truth will take care of itself. For him, freedom comes before truth. Conant, unlike Rorty, believes that the concept of truth is the fundamental basis of freedom. He refers to Orwell's novel 1984. Conant sees the cruelty of the world of the novel 1984 as the result of removing the concept of truth in this world. Conant, according to the framework of postmodern thought, tries to argue with Rorty non-Realistically. This essay examines the confrontation between these two thinkers and the special strategy that Conant has adopted to present his criticisms against Rorty. It seems that Conant is not successful in designing his critical structure. Because he introduces cryptoRealist statements in his discussion, which is against his critical structure.https://mph.ui.ac.ir/article_27294_7bfbe4979f04bdd91e9628eaf9767e64.pdf