Morteza Hajihosseini; Hamide Bahmanpoor
Abstract
In Classic Logic, an argument is valid if and only if the conclusion can be deduced from premises using the rules of inferences. According to this definition, arguments like Q ├ P ~P and P ~P ├ Q have seemed valid. Our intuition, however, cannot confirm the correctness of these arguments. ...
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In Classic Logic, an argument is valid if and only if the conclusion can be deduced from premises using the rules of inferences. According to this definition, arguments like Q ├ P ~P and P ~P ├ Q have seemed valid. Our intuition, however, cannot confirm the correctness of these arguments. By adding two new conditions to conditions of validity of arguments, the author of the dual basic propositional logic theory, represented in "Two Non-Classical Logic Systems: A New Outlook on the Elements of Logic", tries to introduce a new definition for the validity of arguments. Based on this definition, the two mentioned arguments are not proven anymore. This new definition requires some revisions in some rules of inferences and some arguments in Classic Logic that have led to establishing the theory of truth function.Asadollah Fallahi, in the article entitled "Hajhosseini's truth-functional system" published in Ayeneh Mareft, Spring 2023 criticized this theory without stating his view on mentioned arguments, Among all the points, one point directly criticizes the main idea in the theory that I talk about in detail. Two criticisms require correcting an inadvertent error or removing ambiguity from the book. Other comments are due to deviation from some necessities of criticism, incorrect understanding of the theory, ignoring other valid aspects, and neglecting some of the author's explanations by relying on the critic's assumptions instead of the author's.
Abdullah HosseiniEskandian
Abstract
The issue of free will is one of the issues of ancient thought, which has always been the subject of discussion and various reflections have been made around it. Meanwhile, according to the new findings of neuroscience, some thinkers have taken determinism into a new abyss and benefited from the new ...
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The issue of free will is one of the issues of ancient thought, which has always been the subject of discussion and various reflections have been made around it. Meanwhile, according to the new findings of neuroscience, some thinkers have taken determinism into a new abyss and benefited from the new scientific findings in order to strengthen their deterministic view. By using Benjamin Libet's experiment and emphasizing the factor of environment, Sam Harris considers free will to be nothing more than an illusion and believes that genetics and environment are the two determining factors in our behavior. On the other hand, contrary to Haris, Mulla Sadra believes that the will is an accessory of the soul, which originates from the soul, and the body cannot be considered as the origin of the volitional act. This article tries to analyze the principles of Sam Harris and Mulla Sadra in the explanation and analysis of free will with a descriptive-analytical method and finally leads to the criticism of Harris's materialistic view. Sam Harris's view in explaining free will is faced with rational challenges such as non-inclusion of all, extreme and deterministic emphasis on the environment, emphasizing the factor of chance and justifying some behaviors as randomness and considering humans as biochemical puppets and his view not acceptable.
Akbar Orvati Movaffagh; Abu Al-Ghasem Asadi
Abstract
.Al-Tir's treatise is one of Ibn Sina's three symbolic and allegorical treatises, which together with Hayy bin Yaqzan, Salaman and Absal, describe a period of intellectual and spiritual conduct in the language of code. In this treatise, he depicts the descent of the soul from the spirit world to the ...
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.Al-Tir's treatise is one of Ibn Sina's three symbolic and allegorical treatises, which together with Hayy bin Yaqzan, Salaman and Absal, describe a period of intellectual and spiritual conduct in the language of code. In this treatise, he depicts the descent of the soul from the spirit world to the earthly world and the ascension of the speaking human soul from the level of physical attachments and being caught in the trap of worldly dependencies to the highest level of spiritual perfection and the level of meeting God. In this article, which was written with a descriptive and analytical method, Ibn Sina's view of man, his capacities and behavioral capabilities have been examined with regard to Risalah al-Tayr. In this treatise, with an anthropological perspective, he has expressed the situation of the seeker in a way that is very close to the wisdom of enlightened sages and mystics. In such a way that this work can be considered as one of the sources and sources of the thoughts and opinions of the enlightened sages.
Maryam Samadieh
Abstract
این پژوهش می‌کوشد تا با روش توصیفی‌تحلیلی و مطالعه و بررسی متون ملاصدرا نشان دهد که درک انسان از امکان فقری و تعلق وجودی خویش به خدا می‌تواند در تربیت نفس انسان مفید ...
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این پژوهش می‌کوشد تا با روش توصیفی‌تحلیلی و مطالعه و بررسی متون ملاصدرا نشان دهد که درک انسان از امکان فقری و تعلق وجودی خویش به خدا می‌تواند در تربیت نفس انسان مفید و مؤثر واقع شود؛ چرا که از نظر ملاصدرا قوام ممکن به واجب و قوام نفس به عقل و قوام عقل به باری تعالی است. مطابق نظر ملاصدرا وجود مساوق با خیر و سعادت است؛ اما در عین حال وجودات به واسطهی کمال و نقص با هم متفاوت هستند؛ از این رو هرچه وجود تمامتر باشد، سعادت او بیشتر است. وی معتقد است وجود هر چیزی در نزد خودش، لذتبخش است و اگر وجود سبب و مقومش نیز برایش حاصل باشد، لذتبخشتر خواهد بود؛ چرا که آن هم وجود او و کمال وجودی اوست. بنابراین اگر انسان بتواند به درجهای برسد که خود را متعلق محض و عین ربط و تعلق به خداوند ببیند و امکان فقری خویش را درک نماید، می‌تواند به کمال وجودی خویش (که هدف تربیت نفس است) دست یابد. علاوه بر این درک علت و تعلق به آن، سبب میشود تا انسان وجود خویش و ارتباط با علت وجودی خویش را دریابد و خود را نزد علت خویش حاضر و ناظر ببیند (چرا که معلول مجرد همواره نزد علت مجرد خویش حاضر است) و توجه به علت و حضور او می‌تواند زمینههای تربیتی را در انسان فراهم کند.
Mohammad Ali Vatandoost; Syed Mohammad Reza Razavi
Abstract
The rule of one is one of the most important and widely used philosophical rules, whose history goes back to Greek philosophy, and in Islamic philosophy, it has been the focus of many thinkers such as Ibn Sina, Sheikh Ashraq, and Mulla Sadra. Despite the acceptance of this rule by the mentioned great ...
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The rule of one is one of the most important and widely used philosophical rules, whose history goes back to Greek philosophy, and in Islamic philosophy, it has been the focus of many thinkers such as Ibn Sina, Sheikh Ashraq, and Mulla Sadra. Despite the acceptance of this rule by the mentioned great philosophers, some Muslim theologians did not accept this rule and criticized it with a theological approach. In the meantime, despite some Muslim philosophers taking the principle of one as self-evident, a group of contemporary philosophers with a philosophical approach rejected the principle of one and considered it incompatible with some philosophical foundations. In this essay, in a descriptive-analytical way, an attempt has been made to categorize the philosophical criticisms made on the rule of unity and then evaluate and analyze it. The findings of the research indicate that the submitted criticisms can be categorized into two groups. The first category is the criticisms that have been made on the reasons for proving the rule of one and considered them insufficient in proving the rule, and the second category, ignoring the reasons for proving the rule of one, considered it incompatible with other philosophical principles and foundations. In the end, the conclusion has been reached that in most of the philosophical criticisms made on the rule of one, there is either "confusion between concept and example" or from the philosophical premises of the rule of one, such as "the principle of Sankhit", "refusal to issue effects of the same width from The simple subject" and "the need to differentiate between scientific and objective plurality" are not presented correctly.
زهرا Jalili
Abstract
The issue of predestination and free will is one of the issues that has occupied the minds of many for a long time. On the other hand, verses from the Holy Qur'an refer to matters such as guidance and misguidance and attribute it to God and on the other hand, verses of it have expressed the free ...
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The issue of predestination and free will is one of the issues that has occupied the minds of many for a long time. On the other hand, verses from the Holy Qur'an refer to matters such as guidance and misguidance and attribute it to God and on the other hand, verses of it have expressed the free will of man. The present essay was formed with the aim of the importance of predestination and free will in human life, and intends to answer the main question that man is a free or forced being? And what educational effects does this have on him? The research method is a descriptive-analytical method, That is, it tries to answer the mentioned question by explaining some problems related to belief in free will, such as the free will and inherent cruelty of the infidels, the free will and generality of creation, the free will and the system of causality, the free will and divine will, the free will and fate and destiny .The results of the research indicate that Shia religion is not compatible with predestination and it is not compatible with delegation, but believes in something between these two things. And in such a way that in the system of causality and divine density, doing or not doing an action is possible and not obligatory. Also divine providence is legislative will, that is, it is in line human will and the final cause of realization of actions, human will and the final cause of actions is human will and the will has a central role in human education, and therefore the key to refining the self is to strengthen the will.
Habib Hatami kankabod; Ardashir monazami
Abstract
چکیده:
تبیین چگونگی علم پیشین خداوند و حدود فاعلیت آدمی در کنار یکدیگر، دغدغه‌ای دیرینه است که ادیان آسمانی بدان روی کرده‌اند. آنگونه که میان فاعلیت آزاد آدمی که لازمۀ ...
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چکیده:
تبیین چگونگی علم پیشین خداوند و حدود فاعلیت آدمی در کنار یکدیگر، دغدغه‌ای دیرینه است که ادیان آسمانی بدان روی کرده‌اند. آنگونه که میان فاعلیت آزاد آدمی که لازمۀ نظام ثواب و عقاب است با نظام علم، تقدیر و حاکمیت ارادۀ خداوند، پیوندی منطقی را به گفت آورند. از دیگر سوی، تلاش برخی رهبران مذاهب اسلامی برای پردازش مسئلۀ فاعلیت آدمی، پیامدی جز دو نظریۀ جبر یا نفویض نداشته است. که یا ارادۀ آزاد آدمی را کنار مینهد و یا قدرت خداوند را محدود می نماید. که در این میان، دیدگاه اهل بیت تبیینی دگرسان از فاعلیت و اختیار آدمی به دست میدهد. این مقاله با رویکرد توصیفی-تحلیل به بازخوانی اندیشۀ اهل بیت همراه با نقد دیدگاههای رقیب پرداخته است، بدین شیوه که در آغاز، ویژگیهای علم خداوند همچون اطلاق، تعلق به جزئیات و خطاپذیری را آورده و سپس مفهوم اختیار در اسلام و نیز نقد ادله جبریان و طرفداران اختیار پرداخته است. و در پایان، با حفظ معنای علم خداوند تلاش بر سازگاری آن با اختیار آدمی نموده و نگاه اهل بیت که اندیشهای میانه میباشد را آشکار نموده است.
کلمات کلیدی:علم خداوند، اختیار، جبر، تفویض، اهلبیت، امر بین الامرین
Mehdi Zamani
Abstract
This article explains the psychological conditions of moral responsibility with a descriptive-analytical method along with a brief comparison and analyzes Mulla Sadra's point of view in this regard and expresses its similarities with the views of some contemporary compatibilists. The conditions ...
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This article explains the psychological conditions of moral responsibility with a descriptive-analytical method along with a brief comparison and analyzes Mulla Sadra's point of view in this regard and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility can be divided into two categories: 1-cognitive conditions and 2-control conditions, the second category includes: 1-power and ability and 2-will and authority. In emphasizing the cognitive and control conditions of holding the subject responsible, Mulla Sadra uses both judicial and rational principles and religious texts such as the Qur'an and Hadith. By expressing the condition of mental maturity and health for the responsible agent, Mulla Sadra has emphasized the normative characteristics necessary for responsibility, and his theory is similar to the views of Frankfurt's "true self" and "normative competencies" such as Fischer and Wolff. Also, based on the principles of transcendental wisdom, it is necessary to talk about the level of having normative competences, based on which responsibility will also be a matter of importance and its scope, intensity and weakness will be different among people. Thus, the responsibility of humans is not the same, and every human being has a moral responsibility based on their level of existence and abilities. By distinguishing between heart and inner actions, Mullah Sadra does not hold a person responsible for the feelings and enthusiasm resulting from it, but he sees determination, effort, intention and intention worthy of blame and praise, punishment and reward. Thus, from his point of view, in addition to many external actions, the realm of human responsibility also includes some internal actions.
Amir Hosain Khosroabadi; Bagher Shamloo
Abstract
"Punishing" is a social institution and one of the essential challenge in the realm of criminal policy. Regarding to the institutional nature of punishing and requisiteness of just institutional, just social institutions impose their ordering rules equally on the subjects. But giving opportunities ...
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"Punishing" is a social institution and one of the essential challenge in the realm of criminal policy. Regarding to the institutional nature of punishing and requisiteness of just institutional, just social institutions impose their ordering rules equally on the subjects. But giving opportunities to the underprivileged subjects can lead to cultivating the roots for the establishment of ordered society. So fair social institutions can be described with the two factors of equality and adjustment, which are the main bases of the fair description of social institutions. Discrimination in sentencing causes harm and undue restrictions to citizens and undermines the foundations of the legitimacy of the criminal justice system. Therefore, today, discriminatory punishment has become a social issue in the field of criminal policy, which can be the strongest justification in the philosophy of punishment.
The present study intends to explain the coordinates of the just punishing institution, while explaining the philosophical roots of punishment justification based on the descriptive-analytical method; A institution that revolves around the two axes of equality and moderation and is conceivable with principles such as the rule of law and necessity in the use of criminal tools. Due to the dependence of these coordinates on the axis of social justice theory (legitimizing factor of punishment), only the mentioned components and requirements are limited, and the detailed reference to other axes is beyond the scope of this research.