University of TabrizJournal of Philosophical Investigations2251-7960122220180522Some Evidences Concerning Kierkegaard’s Conception of the Meaning of Life which Based on the Creating of the MeaningSome Evidences Concerning Kierkegaard’s Conception of the Meaning of Life which Based on the Creating of the Meaning11516098FAMeysamAmaniAssistant Professor, Ahvaz Branch, İslamic Azad UniversityRezaAkbariAssociate Professor, Imam Sadiq University0000-0002-5231-7849Journal Article20160415The present paper examines the concept of the meaning of life in the Soren Kierkegaard’s view. Kierkegaard sees the concept of "meaning" as "end" and believes in "biology" as the supreme biologist. Based on evidence from his works, he believes that the end is not to be discovered in biology, but it is creatable. There are three witnesses to this: first, the end is, in Kierkegaard's view, paradoxical, and paradox is not real, but mental. Secondly, Christianity, in his opinion, is anxious, not religious, and religion is unreasonable, and in relation to the mind not connected with the outside, and third, that he does not consider God as an active being, but rather the existence of anxiety, The mind and mind of man. Kierkegaard's predictions in this evidence include ontological non-reality, individualism, and faith. An analysis of these three presumptions suggests that Kierkegaard believed in the supposition of meaning in life.The present paper examines the concept of the meaning of life in the Soren Kierkegaard’s view. Kierkegaard sees the concept of "meaning" as "end" and believes in "biology" as the supreme biologist. Based on evidence from his works, he believes that the end is not to be discovered in biology, but it is creatable. There are three witnesses to this: first, the end is, in Kierkegaard's view, paradoxical, and paradox is not real, but mental. Secondly, Christianity, in his opinion, is anxious, not religious, and religion is unreasonable, and in relation to the mind not connected with the outside, and third, that he does not consider God as an active being, but rather the existence of anxiety, The mind and mind of man. Kierkegaard's predictions in this evidence include ontological non-reality, individualism, and faith. An analysis of these three presumptions suggests that Kierkegaard believed in the supposition of meaning in life.University of TabrizJournal of Philosophical Investigations2251-7960122220180522Analyzing of mulla sadra's reading from suhravrdi's idea on the relation of sensible light and incorporeal lightAnalyzing of mulla sadra's reading from suhravrdi's idea on the relation of sensible light and incorporeal light172814981FAAliBabaeiAssistant Professor of Philosophy Department, Mohaghegh Ardebibi University0000-0002-2680-2824Journal Article20150715The main headstone of Illuminationwisdom is light, such as the one of the transcendentwisdom is existence. According toMullasadra, the existence in his philosophy isthe same as the light in Suhravardi, idea. But thereis some of existence kinds such as body that is not light in Suhravardi doctrines and he believe that only sensible light is one kind of light among all of bodes; this is very powerful impediment to know that light and existence are same. So, Mullasadra make efforts to criticize the doctrine of Suhravardi in this subject. Abstract of Mullasadra criticizes is that: or all of materials are light or the material light is not light. we want to explain that even according to the some principles of transcendent philosophy such as relation between truth and it's thin there is no conflict between Suhravardi idea; so also the matter is darken and also the material light is light.The main headstone of Illuminationwisdom is light, such as the one of the transcendentwisdom is existence. According toMullasadra, the existence in his philosophy isthe same as the light in Suhravardi, idea. But thereis some of existence kinds such as body that is not light in Suhravardi doctrines and he believe that only sensible light is one kind of light among all of bodes; this is very powerful impediment to know that light and existence are same. So, Mullasadra make efforts to criticize the doctrine of Suhravardi in this subject. Abstract of Mullasadra criticizes is that: or all of materials are light or the material light is not light. we want to explain that even according to the some principles of transcendent philosophy such as relation between truth and it's thin there is no conflict between Suhravardi idea; so also the matter is darken and also the material light is light.University of TabrizJournal of Philosophical Investigations2251-7960122220180522The place of psychology according to AristotleThe place of psychology according to Aristotle294416097FAAhmadHosseiniAssistant Professor, Shahid Madani University of AzarbaijanJournal Article20160412A problem concerning Aristotle’s psychology asks where its right place is. Should it be studied in the physics or in metaphysics or some part of it in physics and some other part in metaphysics? There are two views concerning the place of psychology according to Aristotle’s philosophy of science. The first view which is the predominant, says that psychology is a physical science. This view insists on the close relationship between soul and body. The second view says that psychology has indeed two distinct parts. One part being studied in physics and the other part in metaphysics. According to this theory, the material souls are being studied in physics and the immaterial souls in metaphysics. It is true that the two theories find evidences in Aristotle’s books, but this article criticizes them and shows that in spite of the Aristotelian texts, one cannot consider psychology as a physical science. This article tries to show that according to the Aristotelian basics, psychology in a metaphysical science and Aristotle’s texts shows nothing but the close relationship between psychology and physics.A problem concerning Aristotle’s psychology asks where its right place is. Should it be studied in the physics or in metaphysics or some part of it in physics and some other part in metaphysics? There are two views concerning the place of psychology according to Aristotle’s philosophy of science. The first view which is the predominant, says that psychology is a physical science. This view insists on the close relationship between soul and body. The second view says that psychology has indeed two distinct parts. One part being studied in physics and the other part in metaphysics. According to this theory, the material souls are being studied in physics and the immaterial souls in metaphysics. It is true that the two theories find evidences in Aristotle’s books, but this article criticizes them and shows that in spite of the Aristotelian texts, one cannot consider psychology as a physical science. This article tries to show that according to the Aristotelian basics, psychology in a metaphysical science and Aristotle’s texts shows nothing but the close relationship between psychology and physics.University of TabrizJournal of Philosophical Investigations2251-7960122220180522Evolutionary Epistemology of Donald CampbellEvolutionary Epistemology of Donald Campbell456215759FAFarshidDaneshpajoohPhD Candidate of Philosophy of Science, Science and Research Branch, Islamic Azad University, Tehran, Iran.HadiSamadiAssistant Professor of Philosophy of Science, Science and Research Branch, Islamic Azad University, Tehran, IranAhmad RezaHemmati MoghaddamAssistant Professor of Philosophy of Science, Science and Research Branch, Islamic Azad University, Tehran, Iran.Journal Article20150908Donald Thomas Campbell is among the psychology and sociology scientists which has played a great role in developing the evolutionary approach towards philosophy of science, morals and in particular epistemology. Campbell named his epistemological ideas which are a kind of descriptive epistemology, evolutionary epistemology. In this approach, he uses the logic of natural selection process to explain the different levels of epistemology from biological levels to culture and science levels. In other words, he is trying to classify the general theories on the epistemology relating to the natural selection by the data gained from biology, psychology, and sociology sciences. Campbell consider blind variation and selective retention mechanism as universal mechanism of evolutionary processes among biological, learning, creativity and scientific changes processes. In this article, in addition to giving a descriptive-analytical report and criticizing the evolutionary epistemology of Campbell, we also pay attention to the psychological results of his evolutionary epistemology.Donald Thomas Campbell is among the psychology and sociology scientists which has played a great role in developing the evolutionary approach towards philosophy of science, morals and in particular epistemology. Campbell named his epistemological ideas which are a kind of descriptive epistemology, evolutionary epistemology. In this approach, he uses the logic of natural selection process to explain the different levels of epistemology from biological levels to culture and science levels. In other words, he is trying to classify the general theories on the epistemology relating to the natural selection by the data gained from biology, psychology, and sociology sciences. Campbell consider blind variation and selective retention mechanism as universal mechanism of evolutionary processes among biological, learning, creativity and scientific changes processes. In this article, in addition to giving a descriptive-analytical report and criticizing the evolutionary epistemology of Campbell, we also pay attention to the psychological results of his evolutionary epistemology.University of TabrizJournal of Philosophical Investigations2251-7960122220180522The Concept of "Interest": Kant & AdornoThe Concept of "Interest": Kant & Adorno637616113FAArmanShojaM.A. of Philosophy of Art, Tehran University of ArtAmirMaziarAssistant Professor of Philosophy of Art Department, Tehran University of ArtJournal Article20160531In the first moment of the analytic of the beautiful, in the first section of his book, Kant analyses judgment of taste (which he defines as judging something to be beautiful) concerning its quality. He writes: in order to call something beautiful, a human being must judge it as the object of impartial satisfaction or dissatisfaction. This "disinterestedness" or "impartiality" of the judgment of taste has attracted many scholars of Kant's aesthetics, on the one hand because of its importance for Kant's analysis and, on the other hand, because of its ambiguous character. One of the prominent figures who was attracted by this part of Kant's analysis is Theodor Adorno. In this paper, I have tried to get a closer look at the first section of Kant's third Critique, put forward the discussions which it gave rise to and finally answer some of the critiques. Also, I will investigate in more details Adorno's ideas on the "disinterestedness" of judgment of taste and the consequences of this approach to the concept of beauty and arts; I will argue that how Adorno- based on his philosophy in relation to art and the concept of beauty, and with the use of an dialectical way of thinking- gives us a new point of view to look at the subject and theorizes that. In the end, I will try to answer some of the critiques with regard to other sections of the third Critique in order to have a better understanding of Kant's position.In the first moment of the analytic of the beautiful, in the first section of his book, Kant analyses judgment of taste (which he defines as judging something to be beautiful) concerning its quality. He writes: in order to call something beautiful, a human being must judge it as the object of impartial satisfaction or dissatisfaction. This "disinterestedness" or "impartiality" of the judgment of taste has attracted many scholars of Kant's aesthetics, on the one hand because of its importance for Kant's analysis and, on the other hand, because of its ambiguous character. One of the prominent figures who was attracted by this part of Kant's analysis is Theodor Adorno. In this paper, I have tried to get a closer look at the first section of Kant's third Critique, put forward the discussions which it gave rise to and finally answer some of the critiques. Also, I will investigate in more details Adorno's ideas on the "disinterestedness" of judgment of taste and the consequences of this approach to the concept of beauty and arts; I will argue that how Adorno- based on his philosophy in relation to art and the concept of beauty, and with the use of an dialectical way of thinking- gives us a new point of view to look at the subject and theorizes that. In the end, I will try to answer some of the critiques with regard to other sections of the third Critique in order to have a better understanding of Kant's position.University of TabrizJournal of Philosophical Investigations2251-7960122220180522Hobbes interpretation of human nature and its effect on the formation of his political philosophyHobbes interpretation of human nature and its effect on the formation of his political philosophy778916087FAMostafaShahraeiniAssociate Professor of Philosophy Department, University of TabrizBayanKarimiPhD of Philosophy, University of TabrizYousefNozohourAssociate Professor, Allameh Tabatabae'i Uiversity, Tehran0000-0003-0515-3236Journal Article20151127Hobbes political thought is based on his twofold analysis of mankind: Human being, on one hand, as a composed material body in the network of mechnical forces follows his desires and passions. He, on the other hand studies the concepts of right and duty in order to establish community through contract. Hobbes tries to reconcile his political system with materialistic analysis of human behaviour. For this reason, in Hobbes thought , to be aware of political organisation depends on recognizing human nature and to recognise human passions and moods depends on the recognition of mechnical principles and physical laws. Hobbes ethics and politics are compatible with his mechanical materialism as well, and they are occasionally explained on the same ground. Our leading questions in this article are as follows: 1. what are the characteristics of human nature as one of the main elements of Hobbes psychological system? 2. How has Hobbes compiled his political philosophy on the basis of human nature characteristics? This article mainly claims that Human nature is based on the principles of motion and mechanical principles in Hobbes view , and as a result mankind has not been able to establish political community naturally. Mankind is civil not naturally but compulsorily and should be forced to be social , that is to say , the pitical society order is not natural order but artificial one which is manifested in the content of contract items. Therefore Hobbes mechanical psychology prepare the way for his civil philosophy.Hobbes political thought is based on his twofold analysis of mankind: Human being, on one hand, as a composed material body in the network of mechnical forces follows his desires and passions. He, on the other hand studies the concepts of right and duty in order to establish community through contract. Hobbes tries to reconcile his political system with materialistic analysis of human behaviour. For this reason, in Hobbes thought , to be aware of political organisation depends on recognizing human nature and to recognise human passions and moods depends on the recognition of mechnical principles and physical laws. Hobbes ethics and politics are compatible with his mechanical materialism as well, and they are occasionally explained on the same ground. Our leading questions in this article are as follows: 1. what are the characteristics of human nature as one of the main elements of Hobbes psychological system? 2. How has Hobbes compiled his political philosophy on the basis of human nature characteristics? This article mainly claims that Human nature is based on the principles of motion and mechanical principles in Hobbes view , and as a result mankind has not been able to establish political community naturally. Mankind is civil not naturally but compulsorily and should be forced to be social , that is to say , the pitical society order is not natural order but artificial one which is manifested in the content of contract items. Therefore Hobbes mechanical psychology prepare the way for his civil philosophy.University of TabrizJournal of Philosophical Investigations2251-7960122220180522The consideration of evolutionary explanation about ethical behavior : biological altruism & moral AltruismThe consideration of evolutionary explanation about ethical behavior : biological altruism & moral Altruism9110416115FAHalehAbdollahi RadPhD in philosophy of religion and modern issues of theology. Science and Research Branch. Islamic Azad University. Tehran. Iran0000-0003-1493-937XHassanMiandariAssistant Professor, Institute for Research in Philosophy, Tehran. IranJournal Article20160711According to development of biology, particularly in the field of evolutionary biology, this science claim presented scientific explanation about human phenomena ,including religion and ethics. About the origin of moral behavior in humans, a group of evolutionary biologists believe that ethical behavior in human beings has developed during evolutionary process over time while the other group of them belief that there are many difference between animals and human in ethical behaviors.In this article we will talk about the altruistic behavior as a moral behavior and views of two gropes of biologists will be reviewed.<br /><br />we have discussed around tow subjects:<br /><br />-biological explanations could not present meaningful difference about the nature of ethical behavior in human and animals<br /><br />-human nature necessitated a special kind of finality in human beings moral behaviors.According to development of biology, particularly in the field of evolutionary biology, this science claim presented scientific explanation about human phenomena ,including religion and ethics. About the origin of moral behavior in humans, a group of evolutionary biologists believe that ethical behavior in human beings has developed during evolutionary process over time while the other group of them belief that there are many difference between animals and human in ethical behaviors.In this article we will talk about the altruistic behavior as a moral behavior and views of two gropes of biologists will be reviewed.<br /><br />we have discussed around tow subjects:<br /><br />-biological explanations could not present meaningful difference about the nature of ethical behavior in human and animals<br /><br />-human nature necessitated a special kind of finality in human beings moral behaviors.University of TabrizJournal of Philosophical Investigations2251-7960122220180522"On the Foundations of Russell's Logistic Thesis""On the Foundations of Russell's Logistic Thesis"10511916114FAMasoomehAli Hassanzadeh AslMA of Philosophy, University of TabrizMasoudOmidAssociate Professor of Philosophy Department, University of Tabriz0000-0002-4890-4821Journal Article20160917This dissertation is concerned with a general account of Logicism as developed within Russell’s philosophy of mathematics. To expound this account it will be demonstrated that after developing platonic atomism, Russell attempted to present his Logicism in The Principles of Mathematics as a view opposed to an idealistic account of mathematics. However, a number of paradoxes arose that had their roots deep in Russell’s metaphysical views. Afterward it is shown that to evade these paradoxes, Russell adopts a view that allows for ontological distinctions and then introduces a full-fledged theory of types in Principia Mathematica. Nevertheless, the new framework yields problems of its own that pose a threat to Russell’s object-centered metaphysics but also deprives him of handling truths of unrestricted generality. He present a final version of his Logicism, Russell’s way out of these issues will be set forth which comes in form of axioms of reducibility and infinity.This dissertation is concerned with a general account of Logicism as developed within Russell’s philosophy of mathematics. To expound this account it will be demonstrated that after developing platonic atomism, Russell attempted to present his Logicism in The Principles of Mathematics as a view opposed to an idealistic account of mathematics. However, a number of paradoxes arose that had their roots deep in Russell’s metaphysical views. Afterward it is shown that to evade these paradoxes, Russell adopts a view that allows for ontological distinctions and then introduces a full-fledged theory of types in Principia Mathematica. Nevertheless, the new framework yields problems of its own that pose a threat to Russell’s object-centered metaphysics but also deprives him of handling truths of unrestricted generality. He present a final version of his Logicism, Russell’s way out of these issues will be set forth which comes in form of axioms of reducibility and infinity.University of TabrizJournal of Philosophical Investigations2251-7960122220180522A Comparison between Constructional Ethics of Allameh Tabatabai and Emotionalism of Ethich of AyerA Comparison between Constructional Ethics of Allameh Tabatabai and Emotionalism of Ethich of Ayer12113516093FAMohammad HassanKarimiAssistance Professor, University of Shiraz, IranKhadijehGhorbani SisakhtPhD Candidate of Philosophy of Education, University of ShirazJournal Article20160209According to some theories about the nature of moral concepts, these concepts can be included into four categories: objective (external), philosophical, emotional (affective) and constructional (contractual). To solve some of the philosophical problems, Allameh Tabatabai suggests the new theory of constructional perceptions. Dividing the constructions, he considers ethics as a part of the constructional concepts. Some of the features he considers for moral conventions such as relativeness, originating from the feelings and needs, the lack of truth and falsifiability, etc., puts this theory in close similarity with the theory of moral emotionalism from Ayer, contemporary positivist philosopher. Aside from the commonalities of the two theories, there are fundamental differences between them that should not be ignored, including that by suggesting this view, Ayer seeks to reject the metaphysics, but by suggesting conventions theory (as a whole), Allameh seeks the consolidation of rationalization and philosophical principles.According to some theories about the nature of moral concepts, these concepts can be included into four categories: objective (external), philosophical, emotional (affective) and constructional (contractual). To solve some of the philosophical problems, Allameh Tabatabai suggests the new theory of constructional perceptions. Dividing the constructions, he considers ethics as a part of the constructional concepts. Some of the features he considers for moral conventions such as relativeness, originating from the feelings and needs, the lack of truth and falsifiability, etc., puts this theory in close similarity with the theory of moral emotionalism from Ayer, contemporary positivist philosopher. Aside from the commonalities of the two theories, there are fundamental differences between them that should not be ignored, including that by suggesting this view, Ayer seeks to reject the metaphysics, but by suggesting conventions theory (as a whole), Allameh seeks the consolidation of rationalization and philosophical principles.University of TabrizJournal of Philosophical Investigations2251-7960122220180522Analysis of the relationship between consciousness and the subject of thought Louis AlthusserAnalysis of the relationship between consciousness and the subject of thought Louis Althusser13715216092FAMohammadNejad IranYoung Researchers and Elite club, Robatkarim Branch, Islamic Azad University, Robatkarim, Iran/Journal Article20160206Althusser is considered as a pioneer of Hegelian interpretation of Marx's theory. His theoretical framework presents the most complicated conception of social structure. He criticizes the concept of the subject, as the foundation of modern epistemology, as well as an ideological picture of human. By this means, he manifested the weakness of this concept. Through review of Marx’s later works, he showed that contrary to what humanist Marxists claims, the importance of his work is producing a new problem; i.e. history as a material fact, independent to human conciseness and willing. In the modern theoretical field, he presents a new materialistic formation of the history of human social life. For Althusser, the most important result of this was exiting the concept of subject of the modern thought. His attempt to separat consciousness and subject leads to an essential evolution in Marxist structuralism. Althusser attempt to show that human isn’t the actor of history and signifier of its direction. In principle, history is more the outcome of partial independence of economic, political and ideological structures, than the product of willing and consciousness and interaction of subject.Althusser is considered as a pioneer of Hegelian interpretation of Marx's theory. His theoretical framework presents the most complicated conception of social structure. He criticizes the concept of the subject, as the foundation of modern epistemology, as well as an ideological picture of human. By this means, he manifested the weakness of this concept. Through review of Marx’s later works, he showed that contrary to what humanist Marxists claims, the importance of his work is producing a new problem; i.e. history as a material fact, independent to human conciseness and willing. In the modern theoretical field, he presents a new materialistic formation of the history of human social life. For Althusser, the most important result of this was exiting the concept of subject of the modern thought. His attempt to separat consciousness and subject leads to an essential evolution in Marxist structuralism. Althusser attempt to show that human isn’t the actor of history and signifier of its direction. In principle, history is more the outcome of partial independence of economic, political and ideological structures, than the product of willing and consciousness and interaction of subject.