University of TabrizJournal of Philosophical Investigations2251-7960112020170823Immortality in the Christian Physicalist Theology: A Critical SurveyImmortality in the Christian Physicalist Theology: A Critical Survey12216107FAHassanAhmadizadehAssistant Professor, University of KashanTayyebehGholamiMA Student of Islamic Philosophy and Theology, University of Kashan0000-0001-8600-6961Journal Article20160822Physicalist Theology is a term that no linguists no philosophers and no theologians presented any clear and definite definition about it till now. The author aims to present a research that is descriptive-analytical and analyze immortality in Christian physicalistic theology. In twentieth century some Christian scholars such as Nancy Murphy and Peter Van Inwagen accepting the physicalist approach to human, tried to analyze and justify the Christian beliefs on human and its immortality. Dualists criticize this approach by saying that although dualism entails non embodied life after death, but the embodied life itself has advantages that according to them God promised to resurrection. In this article we try to explain the most important rationals of Physicalist Theology and criticize them in accordance to dualist theologyPhysicalist Theology is a term that no linguists no philosophers and no theologians presented any clear and definite definition about it till now. The author aims to present a research that is descriptive-analytical and analyze immortality in Christian physicalistic theology. In twentieth century some Christian scholars such as Nancy Murphy and Peter Van Inwagen accepting the physicalist approach to human, tried to analyze and justify the Christian beliefs on human and its immortality. Dualists criticize this approach by saying that although dualism entails non embodied life after death, but the embodied life itself has advantages that according to them God promised to resurrection. In this article we try to explain the most important rationals of Physicalist Theology and criticize them in accordance to dualist theologyUniversity of TabrizJournal of Philosophical Investigations2251-7960112020170823Phenomenology of the Aesthetic Experienceof place: Case Study Naqsh-e-Jahan SquarePhenomenology of the Aesthetic Experienceof place: Case Study Naqsh-e-Jahan Square236016111FAMonirehPanjtaniM.A. in Art Research, Payame Noor University0000-0001-7803-5295YazdanMansourianAssociate Professor of Information Science Department, Kharazmi University of TheranMahtabMobiniAssistant Professor of Art Research Department, Payam Noor University, Tehran Branch.Journal Article20170422The present study attempts to investigate this concept through a phenomenological study of the lived experience of the visitors of Naghsh-e-Jahan monuments at summer time of 1393. Apart from a comprehensive review of literature on qualitative research methodology, and the architecture of the period, the theoretical foundations of phenomenology and its application in architecture were thoroughly reviewed. Using the phenomenological observation method of Max-Vanen& a semi-structured interview plan, 58 visitors of the historical monuments of Naghsh-e-Jahan were chosen as participants and were interviewed in depth. Then the recorded data were transcribed and analyzed and the findings indicated that 16 components were significantly effective in forming the esthetic perception of the participants. Therefore, as the result of the investigation, the following conclusions may be stated: The concept of beauty is not an absolute entity. The different concepts of beauty are formed on the basis of the lived experiences of the people.The present study attempts to investigate this concept through a phenomenological study of the lived experience of the visitors of Naghsh-e-Jahan monuments at summer time of 1393. Apart from a comprehensive review of literature on qualitative research methodology, and the architecture of the period, the theoretical foundations of phenomenology and its application in architecture were thoroughly reviewed. Using the phenomenological observation method of Max-Vanen& a semi-structured interview plan, 58 visitors of the historical monuments of Naghsh-e-Jahan were chosen as participants and were interviewed in depth. Then the recorded data were transcribed and analyzed and the findings indicated that 16 components were significantly effective in forming the esthetic perception of the participants. Therefore, as the result of the investigation, the following conclusions may be stated: The concept of beauty is not an absolute entity. The different concepts of beauty are formed on the basis of the lived experiences of the people.University of TabrizJournal of Philosophical Investigations2251-7960112020170823The nature and workings of Sacred intellect from the perspective of AvicennaThe nature and workings of Sacred intellect from the perspective of Avicenna618916110FAEinollahKhademiProfessor, Shahid Rajaee Teacher Training UniversityArefehPoushian JouybariM.A. in philosophy, Shahid Rajaee Teacher Training University,Journal Article20170114Sacred intellect in Avicenna, a degree of rationality in which the highest form of communication is done with the intellectual world. Reasonable time to the times of human rationality is achieved without difficulty, pain and time, only be achieved by applying guess. The owners of Avicenna's top intellects in human beings are sacred and highest prophet for them. These people are the first intelligible human teachers perceive first and put it to other people. . Bu-Ali about how to communicate the power of the active intellect and innate or acquired its own works differently to comment The funds are somehow retractable. To prove his philosophical question of the nature and functions of the sacred intellect as much existence of intellect, perception as well as all forms of The Holy Quran verses seeks help.<br /><br />Keywords :<br /><br />Sacred intellect, rational soul, active mind, guess, thinkSacred intellect in Avicenna, a degree of rationality in which the highest form of communication is done with the intellectual world. Reasonable time to the times of human rationality is achieved without difficulty, pain and time, only be achieved by applying guess. The owners of Avicenna's top intellects in human beings are sacred and highest prophet for them. These people are the first intelligible human teachers perceive first and put it to other people. . Bu-Ali about how to communicate the power of the active intellect and innate or acquired its own works differently to comment The funds are somehow retractable. To prove his philosophical question of the nature and functions of the sacred intellect as much existence of intellect, perception as well as all forms of The Holy Quran verses seeks help.<br /><br />Keywords :<br /><br />Sacred intellect, rational soul, active mind, guess, thinkUniversity of TabrizJournal of Philosophical Investigations2251-7960112020170823Intentionality and Representation in the dialogue between Dreyfus and SearleIntentionality and Representation in the dialogue between Dreyfus and Searle9111515761FAMohamad HosseinMohamad Ali KhalajPhD Candidate of Philosophy,, Shahid Beheshti University, Tehran, Iran0000-0001-6193-3080AtaHeshmatiMA. in Philosophy of Science , Sharif University of Technology, Tehran, IranJournal Article20150909Dialogue between Dreyfus, as the biggest American commenter of Heidegger and Merleau-ponty, and Searle, as one of the biggest analytic philosophers, started at the seventies. According to Searle, phenomenology is superficially and blind and has systematic errors. Additionally, in his view the concept of non-representational intention as center of Dreyfus’s phenomenology is inconsistent. But, in our opinion, Dreyfus introduces a consistent concept of non-representational intention, and proposes that Searle does not have a correct understanding of phenomenology. Dreyfus differentiates (draws distinction) between two interpretations of Searle: Searle as phenomenologist and Searle as analytic (analytical) philosopher. Dreyfus believes Searle’s approach as a phenomenologist is wrong because ignores non-representational intention; He also critics/refuses Searle’s approach as analytic philosopher since this approach accepts a causality for an abstract structure. However, we believe Dreyfus (himself) fails to go beyond the subject-object dualism. Moreover, introducing non-representational intention is not enough for rejecting Descartes dualism.Dialogue between Dreyfus, as the biggest American commenter of Heidegger and Merleau-ponty, and Searle, as one of the biggest analytic philosophers, started at the seventies. According to Searle, phenomenology is superficially and blind and has systematic errors. Additionally, in his view the concept of non-representational intention as center of Dreyfus’s phenomenology is inconsistent. But, in our opinion, Dreyfus introduces a consistent concept of non-representational intention, and proposes that Searle does not have a correct understanding of phenomenology. Dreyfus differentiates (draws distinction) between two interpretations of Searle: Searle as phenomenologist and Searle as analytic (analytical) philosopher. Dreyfus believes Searle’s approach as a phenomenologist is wrong because ignores non-representational intention; He also critics/refuses Searle’s approach as analytic philosopher since this approach accepts a causality for an abstract structure. However, we believe Dreyfus (himself) fails to go beyond the subject-object dualism. Moreover, introducing non-representational intention is not enough for rejecting Descartes dualism.University of TabrizJournal of Philosophical Investigations2251-7960112020170823The Role of Phenomenology of Merleau- ponty in MedicineThe Role of Phenomenology of Merleau- ponty in Medicine11714016101FASomayyehRafighiPhD Candidate of Philosophy, University of Tabriz0000-0002-3542-0166MohammadAsghariAssociate Professor of Philosophy Department, University of TabrizJournal Article20160417Today, phenomenology, with an emphasis on direct explanations with regard to the lived experience of people is interest of different areas and their scholars have tried to take advantage of it. Medical science is one of them that uses of this approach because of their problems because doctor and sick lack the same understanding of the fact of illness. Since the body in the medical field is Central, hence the phenomenology of Merleau-Ponty with its special emphasis on body has attracted in this area. By suggesting new definition of body, Merleau- ponty believed that body is the central of subjectivity and being- in- the – world, so this enable doctors and patients to achieve the same understanding of the disease based on the patient lived experience. This paper attempts to examine the implications of this new concept of the body as it is described in the medical fieldToday, phenomenology, with an emphasis on direct explanations with regard to the lived experience of people is interest of different areas and their scholars have tried to take advantage of it. Medical science is one of them that uses of this approach because of their problems because doctor and sick lack the same understanding of the fact of illness. Since the body in the medical field is Central, hence the phenomenology of Merleau-Ponty with its special emphasis on body has attracted in this area. By suggesting new definition of body, Merleau- ponty believed that body is the central of subjectivity and being- in- the – world, so this enable doctors and patients to achieve the same understanding of the disease based on the patient lived experience. This paper attempts to examine the implications of this new concept of the body as it is described in the medical fieldUniversity of TabrizJournal of Philosophical Investigations2251-7960112020170823New Version (Non-Aristotelian) of Man, God, and World in Descartes’ System of ThoughtNew Version (Non-Aristotelian) of Man, God, and World in Descartes’ System of Thought14115614879FAMustafaShahraeeniAssistant Professor of Philosophy Department,, University of Tabrizorcid 0000-0003-2315Journal Article20141021Descartes is known as the Father of Modern philosophy; but it must be considered that why this title is justified for Descartes. He provides us in his philosophy with a new, innovative pictures of man, God, and the world that are differernt from those we find in traditional philosophies. The Cartesian man is very different from the aristotelean one; In Cartesian system, the human soul is reduced into human mind, and as a result of this, the rationality changed into speaking and life became meaningless, also. The cartesian world differs from Aristotelean one in that in the former we have Ten Categories while in the latter there is no categoru but one, the Quantity. The cartesian God is not the same with God we find in metaphica specialis, so that the former is but supremely perfec Being while the latter, first of all, is the Creator.Descartes is known as the Father of Modern philosophy; but it must be considered that why this title is justified for Descartes. He provides us in his philosophy with a new, innovative pictures of man, God, and the world that are differernt from those we find in traditional philosophies. The Cartesian man is very different from the aristotelean one; In Cartesian system, the human soul is reduced into human mind, and as a result of this, the rationality changed into speaking and life became meaningless, also. The cartesian world differs from Aristotelean one in that in the former we have Ten Categories while in the latter there is no categoru but one, the Quantity. The cartesian God is not the same with God we find in metaphica specialis, so that the former is but supremely perfec Being while the latter, first of all, is the Creator.University of TabrizJournal of Philosophical Investigations2251-7960112020170823Leibniz: The Birthplace of Modern AestheticsLeibniz: The Birthplace of Modern Aesthetics15717714902FAMasoudOlyaAssistant Professor of Philosophy of Art Department, Tehran University of ArtManiRashtipourMA of Philosophy of Art, Tehran University of ArtJournal Article20150215Leibniz’s philosophy has been subject to many studies, but few have addressed aesthetic aspects of his theory. What Leibniz has written concerning aesthetic issues is scattered all through his works, and were we to understand his aesthetic ideas we must bring these dispersed parts together for explanation and interpretation. In the present paper, I attempted to extract Leibniz ideas pertaining to aesthetics, and to introduce, on their basis, a unified aesthetic theory of his, and demonstrate the importance of this theory for his epistemology. First, I brought into light Leibniz’s general ideas concerning aesthetics, and then, due to the epistemological-psychological significance of sense perception in Leibniz’s philosophy, I inquired into it in detail and attempted to clarify the place of sense (and aesthetic) knowledge in human knowledge according to Leibniz. Finally, in the last part, I ventured to divide Leibniz’s approach to sense (and aesthetic) qualities into objective and subjective aspects and investigated each separately.Leibniz’s philosophy has been subject to many studies, but few have addressed aesthetic aspects of his theory. What Leibniz has written concerning aesthetic issues is scattered all through his works, and were we to understand his aesthetic ideas we must bring these dispersed parts together for explanation and interpretation. In the present paper, I attempted to extract Leibniz ideas pertaining to aesthetics, and to introduce, on their basis, a unified aesthetic theory of his, and demonstrate the importance of this theory for his epistemology. First, I brought into light Leibniz’s general ideas concerning aesthetics, and then, due to the epistemological-psychological significance of sense perception in Leibniz’s philosophy, I inquired into it in detail and attempted to clarify the place of sense (and aesthetic) knowledge in human knowledge according to Leibniz. Finally, in the last part, I ventured to divide Leibniz’s approach to sense (and aesthetic) qualities into objective and subjective aspects and investigated each separately.University of TabrizJournal of Philosophical Investigations2251-7960112020170823Non-realism approach Wittgenstein's Criticism of religious beliefsNon-realism approach Wittgenstein's Criticism of religious beliefs17919615857FAAbdolrahimFatemiPayame Noor UniversityJournal Article20151011In Wittgenstein’s view, religious beliefs use an image; they are commitments which are unshakably everlasting and have the potentiality to give order to whole life. It is hardly based on evidence. Accordingly, they neither receive any assistance from science or philosophy nor receive any damage from them. Nowadays you may observe priests including Don Kyvpyt who are not realists. This observations stands in sharp contrast with what is held in religious societies. They even contradict with scientific and religious realities which hold religion as a set of images of reality. As Wittgenstein argues to be the case, religious propositions are pieces of evidence about which objective realities are not taken to be very true. These statements are not supposed to refer to anything, rather they are assumed to play a significant role in human religious life.In Wittgenstein’s view, religious beliefs use an image; they are commitments which are unshakably everlasting and have the potentiality to give order to whole life. It is hardly based on evidence. Accordingly, they neither receive any assistance from science or philosophy nor receive any damage from them. Nowadays you may observe priests including Don Kyvpyt who are not realists. This observations stands in sharp contrast with what is held in religious societies. They even contradict with scientific and religious realities which hold religion as a set of images of reality. As Wittgenstein argues to be the case, religious propositions are pieces of evidence about which objective realities are not taken to be very true. These statements are not supposed to refer to anything, rather they are assumed to play a significant role in human religious life.University of TabrizJournal of Philosophical Investigations2251-7960112020170823A/theology: Emphasizing on inevitability of TheologyA/theology: Emphasizing on inevitability of Theology19721014786FAHassanFatzadehAssociate Professor of Philosophy, University of Zanjan0000-0002-1755-8567SamiraTaheriMA of Philosophy, University of ZanjanJournal Article20140217The age of the sign is essentially theological. The system that is based on a basic concept, a concept that shapes the circulation of signs, is essentially theological. This central concept has named in each thought differently: the reality, essence, existence, truth, God, Logos, Nous, End etc. In This logocentric system(s), there is a transcendental signified that means and proves the chain of signification. Deconstructive reading of Derrida showed that there is no signified outside of the chain of signification that makes language to have bound. This revolutionary idea collapses hierarchical significative oppositions, and thus makes signifiers to be rank and homologous. By erasing the oppositions of signifiers, it is nonsense to talk about death of God; there is no death, and no life. We're always in the middle of an eternal play. Word (Logos), yet constantly erased and written and rewritten. A/theology is the absurdity of this claims that theology has terminated; a new a/system for those who lives in borders.The age of the sign is essentially theological. The system that is based on a basic concept, a concept that shapes the circulation of signs, is essentially theological. This central concept has named in each thought differently: the reality, essence, existence, truth, God, Logos, Nous, End etc. In This logocentric system(s), there is a transcendental signified that means and proves the chain of signification. Deconstructive reading of Derrida showed that there is no signified outside of the chain of signification that makes language to have bound. This revolutionary idea collapses hierarchical significative oppositions, and thus makes signifiers to be rank and homologous. By erasing the oppositions of signifiers, it is nonsense to talk about death of God; there is no death, and no life. We're always in the middle of an eternal play. Word (Logos), yet constantly erased and written and rewritten. A/theology is the absurdity of this claims that theology has terminated; a new a/system for those who lives in borders.University of TabrizJournal of Philosophical Investigations2251-7960112020170823Active(agent) Intellect and Perfect nature in Illuminative wisdom and shied thoughtActive(agent) Intellect and Perfect nature in Illuminative wisdom and shied thought21122916105FATaherehKamalizadehAssociate Professor, Institute for Humanities and Cultural Studies, TehranFatemehAsghariMA of Philosophy, University of ZanjanJournal Article20160502Question: In Islamic philosophy , Active Intellect is Peripatetic tenth intellect. Also In Peripatetic epistemology, Potential human intellect, acts by unification or conjunction with active (agent) intellect. This intellective thrust has a wielder and more attractive role in Illuminative wisdom. Meted: The research methodology based on tradition Comparative studies to analyze and adapt votes Gazi Saeed Qummi and votes illuminated Suhrawardi .Results:1- Human’s archetype adjust with Gabriel, in religions and Active (agent ) Intellect in Illuminative wisdom. 2-Human’s archetype appears as “perfect nature” format during personal relation to every special individual.3 And also explains relation between Emam and believer in shiaa’s ideaQuestion: In Islamic philosophy , Active Intellect is Peripatetic tenth intellect. Also In Peripatetic epistemology, Potential human intellect, acts by unification or conjunction with active (agent) intellect. This intellective thrust has a wielder and more attractive role in Illuminative wisdom. Meted: The research methodology based on tradition Comparative studies to analyze and adapt votes Gazi Saeed Qummi and votes illuminated Suhrawardi .Results:1- Human’s archetype adjust with Gabriel, in religions and Active (agent ) Intellect in Illuminative wisdom. 2-Human’s archetype appears as “perfect nature” format during personal relation to every special individual.3 And also explains relation between Emam and believer in shiaa’s ideaUniversity of TabrizJournal of Philosophical Investigations2251-7960112020170823Truth of Theoretical Identity Statements in Natural SciencesTruth of Theoretical Identity Statements in Natural Sciences23124716109FAMahmoudMokhtariAssistant Professor, Shahid Beheshti UniversityJournal Article20161115This article is aimed to rephrase and critique the arguments presented by Joseph LaPorte about the truth of theoretical identity statements in natural sciences. LaPorte is classified as an essentialist who accepts the real kinds, but he denies the essence of the kinds to be discovered. His arguments are based on the vagueness of the terms of kinds. His views science progress we convention (not discover) what is related to the kinds. I evaluate LaPorte arguments and show they can be applied only for the border terms in scientific theories and so the generalization of the claim is not defensible.This article is aimed to rephrase and critique the arguments presented by Joseph LaPorte about the truth of theoretical identity statements in natural sciences. LaPorte is classified as an essentialist who accepts the real kinds, but he denies the essence of the kinds to be discovered. His arguments are based on the vagueness of the terms of kinds. His views science progress we convention (not discover) what is related to the kinds. I evaluate LaPorte arguments and show they can be applied only for the border terms in scientific theories and so the generalization of the claim is not defensible.University of TabrizJournal of Philosophical Investigations2251-7960112020170823Aristotle and Theory of Decision(Prohairesis)Aristotle and Theory of Decision(Prohairesis)24926416094FAMajidMollayousefiAssociate Professor/Imam Khomeini International UniversityLeilaShirkhaniM.A in Islamic Philosopy and Wisdom/Imam Khomeini International UniversityJournal Article20160305The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.The Problem of Decision is among the most questions in ethical thoughts of Aristotle.University of TabrizJournal of Philosophical Investigations2251-7960112020170823A Critique of Frege’s View on the True essence and the Inessential Properties of ThoughtA Critique of Frege’s View on the True essence and the Inessential Properties of Thought26528216104FAMir SaeedMousavi KarimiAssociate Professor of Philosophy Department, Mofid University0000-0001-7842-8427AlirezaMalekiMA of Western Philosophy, Mofid University0000-0001-9278-2270Journal Article20160424Philosophy of language and its problems are among the most important and challengeable topics in contemporary philosophical thought. Discussion about the sense of a sentences is one of these important debates. Gottlob Frege explains the sense of a term as the form of the representation of its reference. He calls the sense of a sentence a “thought” and believes that the reference of a sentence is determined by its truth value. <br /><br />In this article, at first, we develop a new approach to the notion of thought. To reach this aim, some of Frege’s logical and epistemological presuppositions and also the properties of thought from his point of view will be examined. Then, on the basis of a vague relation that Frege supposes between a thought and its owner his view is criticized. Finally, we will criticize Frege’s opinion about true essence and the inessential properties of thoughts. It will be shown that Frege’s interpretation of these notions is incomplete and makes the notion of thought problematic.Philosophy of language and its problems are among the most important and challengeable topics in contemporary philosophical thought. Discussion about the sense of a sentences is one of these important debates. Gottlob Frege explains the sense of a term as the form of the representation of its reference. He calls the sense of a sentence a “thought” and believes that the reference of a sentence is determined by its truth value. <br /><br />In this article, at first, we develop a new approach to the notion of thought. To reach this aim, some of Frege’s logical and epistemological presuppositions and also the properties of thought from his point of view will be examined. Then, on the basis of a vague relation that Frege supposes between a thought and its owner his view is criticized. Finally, we will criticize Frege’s opinion about true essence and the inessential properties of thoughts. It will be shown that Frege’s interpretation of these notions is incomplete and makes the notion of thought problematic.University of TabrizJournal of Philosophical Investigations2251-7960112020170823Phusis and Nomos in PlatoPhusis and Nomos in Plato28331016106FAZahraNouri SangedehiPhD of Philosophy, University of TehranJournal Article20160813One of the greatest problems in plato that appears in different forms in his works, is the relation of nomos and phusis. This thesis has been in fifth century B.C as the contradiction of phusis and nomos among big thinkers.In this essay, We tried to investigate the relation of phusis and nomos in Plato᾽s thoughts according to current theories of the contradiction of these in dialogues Gorgias, Republic and Protagoras. Plato tries to minimize consequences of belief to contradiction of phusis and nomos in social and political life by assertion large scale relation between phusis and nomos.Plato depicts the ultimate solution of this problem in Law. There he accounts nomos as rised from phusis that is subsovereignty of divine. Indeed union of phusis and gods in plato᾽s thought, is sanction for the identity of phusis and nomos.One of the greatest problems in plato that appears in different forms in his works, is the relation of nomos and phusis. This thesis has been in fifth century B.C as the contradiction of phusis and nomos among big thinkers.In this essay, We tried to investigate the relation of phusis and nomos in Plato᾽s thoughts according to current theories of the contradiction of these in dialogues Gorgias, Republic and Protagoras. Plato tries to minimize consequences of belief to contradiction of phusis and nomos in social and political life by assertion large scale relation between phusis and nomos.Plato depicts the ultimate solution of this problem in Law. There he accounts nomos as rised from phusis that is subsovereignty of divine. Indeed union of phusis and gods in plato᾽s thought, is sanction for the identity of phusis and nomos.