• List of Articles فلسفه

      • Open Access Article

        1 - Unknown Works as Sources of Some Ideas In Kashf-ol-Mahjub
        ایمان  منسوب بصیری
        Kashf-ol-Mahjub of Hujwiri is one of the most authoritative ancient sources of the mysticism in Persian literature. So it might be useful in searching for the unknown sources influential in forming Persian-Islamic mysticism, which have mostly been used by the author wit More
        Kashf-ol-Mahjub of Hujwiri is one of the most authoritative ancient sources of the mysticism in Persian literature. So it might be useful in searching for the unknown sources influential in forming Persian-Islamic mysticism, which have mostly been used by the author without mentioning them since during the translation movement, mainly from Greek into Arabic, the exact titles or authors of most translated works were ignored, and remained unknown for Muslim writers. This was because, traditionally, ancient authors rarely mentioned the source of their citation. This resulted in the fact that some considered the second author the true owner of the quotation. In this article, introducing the sources of some phrases used in this book, we have tried to show the common sources in forming Islamic and Christian mysticism and to investigate their traces in Kashf-ol-Mahjub. Clearly, it might be the case that association of ideas has developed common thoughts between these two cultures. It is hard to render every similar idea to adaptation, or a direct influence of one on the other. Manuscript profile
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        2 - The Mythical Foundation of the Conceptual Metaphor of Death in Rumi's Masnavi
        Alireza Shabanlu
        According to the Islamic mysticism, the death is the main path to the truth recognition and connection to it.Death frees the soul from the cage of the body and gives meaning to life and defines his/her purpose; Hence, death is the fruit of life.This kind of thought is a More
        According to the Islamic mysticism, the death is the main path to the truth recognition and connection to it.Death frees the soul from the cage of the body and gives meaning to life and defines his/her purpose; Hence, death is the fruit of life.This kind of thought is also in some myths. Rumi is one of the mystics who has used mythological ideas in drawing the image of death.The current paper explored the death metaphors in Rumi's Masnavi using the conceptual metaphor method and theory to figure out the relationship between Rumi's thought about death and mythical ideas as well as the role of mythical beliefs in defining the path of mystical conduct.We found that Rumi, like most mystics, has recognized and dealt (especially the death of immortality) in the context of the "journey back and up to the Principle / God / Truth" and through this, has opened the path of mystical conduct and has introduced death as a method of the truth recognition and mysticism attainment with shown its key role in the process of receiving divine knowledge and mystical conduct.The basis of this metaphor is the principle of the duality of soul and body in the belief in the duality of the ancient Iranians, which spread in the region of West Asia and North Africa and southern Europe until it emerged from Plato's "The theory of Forms". Manuscript profile
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        3 - Modernity and Formation of Modern Political Theory
        seyedreza shakeri
        Modern political theory is of great value for its inner authenticity and outer implementations; but how this theory has been formed? The hypothesis of this study is that the modernity invented and formed the forces which caused dramatically changes in foundations and im More
        Modern political theory is of great value for its inner authenticity and outer implementations; but how this theory has been formed? The hypothesis of this study is that the modernity invented and formed the forces which caused dramatically changes in foundations and implementations of modern theory. Two primary factors are important here: scientific thinking as grounding factor, and new politics (modern state), which emerged aftermath the collapse of medieval ages as outer factor. New scientific thinking prepared the context for such an evolution by transforming the concept of nature, and in the realm of politics by concentrating on power and distancing form the idea of “excellent city”. So, the modern political theory emerged as an effective and referential framework for illustrating the political life and offered solution for political problems. By separating between new and old political theories in a historical sense, this paper attend to show the formation of modern political theory in modern era and how it separated from old world; it also illustrate the characteristics of modern political theory and its new practical implementations; the results indicate that modern political theory was credible and successful for relationship between its theoretical ideas and values and its practical implementations in socio-political life; a task of modern theory which is in danger and doubt, in the ear of globalization. Manuscript profile
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        4 - Political Ideonomy of "Basic Needs" model (the relationship between development and political thought in Basic Needs model 1(
        مهدی مظفری نیا    
        The condition of success and reasons of failure of development strategies and plans, has been one of the most important “development studies” issues. It has been explained in different ways; such as that there is strong relationship between efficiency of development str More
        The condition of success and reasons of failure of development strategies and plans, has been one of the most important “development studies” issues. It has been explained in different ways; such as that there is strong relationship between efficiency of development strategies and plans and development theories. According of paradigmatic-implicative theory, which has explained the relation of development theories and political thought and identifies the development theory as one of the practical implication of political thought, one of the conditions of success of development strategies and development plans can be referred to the political thought foundation. So we explore the political thought supporting the Basic Needs model. We use “qualitative content analysis” method for showing the political foundation of Basic Needs model, which is one of the most important development models In 1970s, is based on “the least advantaged are benefitted and not hurt or forgotten”, in correspondence with John Rawls's "Justice as Fair". Manuscript profile
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        5 - Cosmology of Politics Al Farabi and the Lack of Need to Evaluate Propositions in Civil Philosophy
        Reza  Akbari Nouri
        The relationship between practical philosophy and theoretical philosophy is an old topic in the history of political philosophy. This relationship in the old philosophical system is mainly a secondary relationship between practical philosophy and theoretical philosophy. More
        The relationship between practical philosophy and theoretical philosophy is an old topic in the history of political philosophy. This relationship in the old philosophical system is mainly a secondary relationship between practical philosophy and theoretical philosophy.But the important issue is the degree of adherence of practical philosophy to theoretical philosophy, and the effect that one has on the other. Based on this assumption, the present article will argue on what this relationship is in the tenth century Abu Nasr M. Farabi's political philosophy, and the extent of his theoretical philosophy's influence on the reproduction of practical philosophy. For this purpose, by relying on a cognitive method in ancient philosophy (i.e., analogy) an attempt has been made to show how Farabi reproduced his political philosophy by placing theoretical philosophy as a basis. The article argues that Farabi has extracted his political philosophy from the heart of theoretical philosophy in a one-sided action, and this action has reached the reproduction of theoretical philosophy in political philosophy. By focusing on theoretical philosophy and transferring propositions from theoretical philosophy to political philosophy, Farabi doesnot recognize the need to re-evaluate the propositions transferred to political philosophy. In a similar context by matching one of these two to the other using the method of analogy or analogy, Farabi practically has seen no need to reassess his propositions in political philosophy.Therefore, his task as a political philosopher in describing the utopia and desirable order and the non-ideal and non-ideal cities is completed in a place that has not yet moved far from theoretical philosophy. In this article, an attempt has been made to show how the independence of political philosophy and its understanding in his opinions is subject to theoretical philosophy, relying on the method that Farabi has chosen to achieve political philosophy, and how this issue has caused his commentators to have very different views from each other. Manuscript profile
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        6 - Henry Corbin, Philosophical Hermeneutics, and the Cosmic Political Thought: A Critical Appraisal
        Ahmad bostani
        Henry Corbin was the first thinker who attempted to apply philosophical hermeneutics as an analytical tool for understanding the Shiite texts in particular, and Iranian intellectual history in general. Making use of various intellectual traditions, including phenomenolo More
        Henry Corbin was the first thinker who attempted to apply philosophical hermeneutics as an analytical tool for understanding the Shiite texts in particular, and Iranian intellectual history in general. Making use of various intellectual traditions, including phenomenology, hermeneutics, Christian theology, and Platonic tradition, he provided a methodological and hermeneutical approach to the Iranian intellectual heritage. Although there are a literature body regarding his significance in the Islamic and Shiite scholarship, a critical evaluation of his works, and especially his own hermeneutical approach, has not been done yet. This paper aims to discuss Corbin’s hermeneutical approach from a critical and philosophical-political perspective. Thus, it will be demonstrated that his hermeneutics suffers from three main deficits: the lack of critical dimension, over-interpretation, and finally de-politicization of Islamic and Iranian intellectual and religious tradition. All of these three issues are rooted in a “cosmic” ontology in his philosophical system that makes no room for an intersubjective and social realm. Manuscript profile
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        7 - Evaluate the concept happiness from the perspective of Nasir al-Din Tusi
             
        Happiness, from the viewpoint of Tusi is inseparable from the perfection. And has different levels. The lowest level In the case of material life of man. And is obtained the highest form level it with the liberation of the body of and the senses. Which is often related More
        Happiness, from the viewpoint of Tusi is inseparable from the perfection. And has different levels. The lowest level In the case of material life of man. And is obtained the highest form level it with the liberation of the body of and the senses. Which is often related to the futurity. And it knoweth total happiness. So often in this world is not acquired. Manuscript profile
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        8 - Explaining Islamic-Iranian Patterns of Education Based on Educational Options by Mulla Sadra
        Somayyeh Marhaba Najmeh  Vakili Mohsen  Imani
        Education is one of the issues that has been paid special attention to religious and non-religious philosophies for a long time. It is important to study the Islamic-Iranian model for the development of human beings in the science of education. The Islamic-Iranian patte More
        Education is one of the issues that has been paid special attention to religious and non-religious philosophies for a long time. It is important to study the Islamic-Iranian model for the development of human beings in the science of education. The Islamic-Iranian pattern is a theoretical model with normative function. This pattern can be presented in mathematical or logical language and it is necessary to use the methods of today's science to explain complex matters. Islamic-Iranian theory is a theory based on the principles of Islam's insight and within the framework of Islamic ethics and law and is in accordance with Iran's conditions. The study of Mulla Sadra's thoughts suggests that in the thought of Mulla Sadra, man has a vertical movement and flow in the levels of existence. Sadra's anthropology is the point of convergence between religious, ethical, philosophical and mystical anthropology, according to ontological and epistemological foundations, such as the originality of existence, the essential motion, etc., the comprehensiveness of man according to the different degrees and categories, which are the lowest Levels, ie, Jimdi, begin to the last stage, namely, immortality, rational thinking and rational perception. So it deserves to reach the highest degree of being or to be at the lowest level with the opportunity of burning. Manuscript profile
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        9 - Study Of Theoretical Philosophy Of History In Nahj Al-Balagha; Case Study Determinism And Authority
        سید مهدی  حسینی شیروانی   Mohammad 
        Determinism And Free Will Of The Most Important And Oldest Theoretical Philosophy Of History. The Importance And Sensitivity Of This Issue From The Religious And Theological Issues Because That Is The Will, Ability, Power, Science Servants Of God Verbs, Especially Verbs More
        Determinism And Free Will Of The Most Important And Oldest Theoretical Philosophy Of History. The Importance And Sensitivity Of This Issue From The Religious And Theological Issues Because That Is The Will, Ability, Power, Science Servants Of God Verbs, Especially Verbs And Destiny And The Will Of The People And Will Closely Tied. The Question That Arises Here Is Whether The Views Of Imam Ali (As) In Nahj Al-Human Beings Or Force And Whether This Autonomy Is In Contradiction With God's Will? Accordingly, The Findings Indicate That Imam Ali (As) In Nahj Al-Balagha Does Not Believe In Coincidence And Historical Determinism And Believed In The Cause And Effect Of Events And Historical Events. So That Human Philosophical Insight Of Imam Ali (As) A Victim Helplessly Against The God Of History, But Their Own History And Its Manufacturer And Can Be Across The Divine Decree, Lead To Welfare. Imam (AS) And The Traditions Of The Human Will To The Will Of God And Not The Dominant Force On The Date. Accordingly, Autonomous Being, Is One Of The Most Important Features Of The Nahj Al-Balagha. The Research Method In Collecting Library - Documentation And Analytical Judgment Is In Place Manuscript profile
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        10 - Qualified Leader for Utopia (In respect with Molla Sadra's Selfknowledge(
        مهدی ایمانی مقدم
        Existance of a governer is a rational necessity and virtue and justice is it's most important characterisity in a society with Islamic identity. Holy Quran gradated headship from topmost God's headship to downward prophet's headship and then Imam's headship and in Imam' More
        Existance of a governer is a rational necessity and virtue and justice is it's most important characterisity in a society with Islamic identity. Holy Quran gradated headship from topmost God's headship to downward prophet's headship and then Imam's headship and in Imam's expenation Faqih's headship introduced as their complete reason for people. The question is what is the fact of headship with graded flow that begins from the real God's headship and ends to believer's headship? To answer this Question should be recognized God's successor that have divine aspect and mundane, and this makes importat understanding the deep human's existance layer. Since human being's creation with beginning of thought and wisdom, philosophers remarked the selfknowledge's issue and philosoper Mollasadra structured selfknowledge realm with his firm transcendent wisdom foundations like his other solicitude and innovation and based on revelation and intuition introduced characteristics of qualified leadership oneslef. Society by his approach is a set of human being oneselfs and is a position for human being's oneself's evolution and there is correspondence between educative and political society priorities; He also constructed transcendent wisdom principals like originality and gradation in existance and between symmetry good and existance to explain the fact of oneself and fact of society, and according to that known as maturity of society in following of excellence to construct utopia that "wisdom Theologian" gave sprit and exhilaration to that society like heart and strongly stand against moral vices to influence society's framework. Thus qualification the leadership of utopia is it's leader based on human being's evolution. This paper is result of research and studying in different Mollasadra's work and deduction of his thought in his social and political works Manuscript profile
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        11 - Investigating the Low Growth Factors of Practical Wisdom in Islamic Philosophy from Ibn Sina to Mulla Sadra (With Emphasis on Ethics)
        Mohammad Reza  Asadi Gholamreza  Badr,khani
        Practical theosophy in Islamic philosophy is a sibling of theoretical theosophy. It is expected that it is paid attention to as much as theoretical theosophy; however, both in view of writings and inclusion of subjects, it is less booming. To recognize the factors caus More
        Practical theosophy in Islamic philosophy is a sibling of theoretical theosophy. It is expected that it is paid attention to as much as theoretical theosophy; however, both in view of writings and inclusion of subjects, it is less booming. To recognize the factors causing this situation can be an introduction to its development in accordance with the needs of the contemporary era The arrival of philosophy in the intellectual space of the Islamic world has been accompanied by two opposing stances. On the opposite side, philosophy r does not have the ability to enter into theoretical and practical wisdom, and in a favorable position, some attempt to localize the philosophy of Greece, which has led to religion Responsible for discussing practical wisdom. The factors that led the religion to discuss practical wisdom are the impossibility of deriving practical wisdom from Aristotelian theoretical wisdom, and the extent to which religion is surrounded by all aspects of practical wisdom and the lack of awareness of the necessity of the intellectuals from entering practical wisdom and the controversy between jurisprudents and philosophers And the importance of the first philosophy of Muslim philosophers. Manuscript profile
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        12 - The Impact of Teaching Program of Philosophy for Children upon the Development of Critical Thinking in Using Cyberspace
        Maryam  Solgi
        Education is considered to be one of the most important activities of human being in all communities. The increasing spread of social structure and the demand for training and preparing the people for a life in progress on the one hand, and the existence of different ap More
        Education is considered to be one of the most important activities of human being in all communities. The increasing spread of social structure and the demand for training and preparing the people for a life in progress on the one hand, and the existence of different approaches concerning the role of man in the present age on the other hand, more than ever, have prompted the upholders of teaching systems to undertake the guidance and organization of teaching process. Modern education seeks to focus on promoting critical and proper methods of reasoning and thought in curriculum. Rapid changes of societies, increasing growth of information, intrusion of cyberspace into human life and necessity of proper confrontation with these changes prompt us to think properly and develop our imaginal faculty and judgment in order to come to term with these changes. In this regard, three decades ago, a program of teaching philosophy for children was worked out in order to modify and strengthen their intellectual power. This program is considered to be one of the latest methods for strengthening the reasoning, judging and detecting power of children as well. Moreover, this program possesses certain cognitive and social objectives and its main objective is to teach thinking method for children. To meet this end, a kind of qualitative method of study has been adopted in collecting data in this work. The conclusions of this study indicate that in this program a great attention has been made to various dimensions of philosophical mind. But keeping in view the changes in the field of internet technologies and cyberspaces and the confrontation of children with these developments, they should be guided through this program toward criticizing the information that come to their mind. More important, threat of cyberspace against children is an important factor for drawing the attention of the educationists to this crucial issue. Manuscript profile
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        13 - Place of the Art of Dialectic in the Program of “Philosophy and Children”: An Explanation
        Ali Asghar  Jafari Valani Mahya  Mehrjedi
        The concept of philosophy is closely intertwined with the concept of intellectualization. Moreover, the way of transmitting thought from the realm of subject to the realm of object has been the inevitable concern of thinkers. A question may arise in our mind as to how c More
        The concept of philosophy is closely intertwined with the concept of intellectualization. Moreover, the way of transmitting thought from the realm of subject to the realm of object has been the inevitable concern of thinkers. A question may arise in our mind as to how can we express our ideas so that to be perceivable to the lovers of philosophy? On the one hand, the technique of choosing proper terms, the way of chapter wising and referring to philosophical ideas, all acknowledge the close relationship between art and philosophy. On the other hand, in the program of “philosophy and children” the way of developing stories and rising questions as well as the style of speaking of teachers indicate the use of a kind of art in this field. Dialectic or conversation in the program of “philosophy and children” is one of the basic principles and if we succeed to apply exactly the art of dialectic to attain exact definitions of philosophical concepts then we can concede our relative success in implementing this program. The present work, by reviewing the pattern of critical thinking and giving a brief account of the program of “philosophy and children”, intents to explain the place of the art of dialectic in the program of “philosophy and children”. Manuscript profile
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        14 - سخن سردبیر
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        15 - foreword
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        16 - The Idea of Order in the History of Greek Philosophy: A Study of the Epistemological-Ontological Aspects of Order in Plato’s Political Philosophy
        Abdulrasul  Hasanifar Hamzah  Alimi Cheraghali
        One of the issues which has united the ontological, epistemological, and anthropological dimensions of philosophical thought in the course of history and has continually affected and determined the related social and political directions and general trends is “order”. I More
        One of the issues which has united the ontological, epistemological, and anthropological dimensions of philosophical thought in the course of history and has continually affected and determined the related social and political directions and general trends is “order”. In other words, order enjoys three ontological, epistemological, and anthropological aspects with respect to political life in society and can function as the basis for the interpretation and formation of the history of philosophy. In Greek philosophy, order is one of the philosophical principles which, due to its influence over different schools of philosophy and philosophers during the whole history of philosophical thought, enjoys an important and unique role and status. The issue of order in Platonic philosophy proved to be a turning point in this regard. Accordingly, in this paper it has been tried to explore the philosophical concept of order from its epistemological, ontological, and anthropological aspects in the history of Greek philosophy ,in general, and in Platonic philosophy, in particular. The writers have also aimed to demonstrate its influence and directive role in Plato’s political philosophy. Therefore, following an analytic-descriptive method, they firstly cast a historical glance at the concept of order in the works of pre-Platonic thinkers. Then they investigate his general philosophy and, particularly, his political philosophy with respect to the above-mentioned dimensions while emphasizing his desirable political and educational systems based on his idea of order. Their findings indicate that a philosophical thought based on order might begin with a mythological and naturalist view; nevertheless, with the later development of human thought, it shifts its attention to a kind of order with mathematical, cosmological, and metaphysical tendencies. Following this process, the Platonic natural and mathematical view of order unites with a divine and virtuous view of order. Consequently, as both the context and basis of other virtues and also as the ultimate goal of philosophy, it develops a political-social form in connection with law. Manuscript profile
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        17 - foreword
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        18 - The Criterion for Detecting the Problems of Prime Philosophy and the Extent of Islamic Philosophers’ Commitment to them
        Mansour  Imanpour
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the w More
        The main question advanced in this paper is as follows: Which specific criterion is used to distinguish the problems of prime philosophy from each other. Another related question here is whether Islamic philosophers really employ this criterion or not. A review of the works of Greek philosophers, particularly Aristotle, indicates that Aristotle’s words regarding the subject of prime philosophy are diverse and divided. It also reveals that the problems of prime philosophy have not been inferred and formulated with reference to a specific subject in an organized manner. In spite of the entrance of Greek philosophy and all its concomitants into the world of Islam, Islamic philosophers, especially Ibn Sina, tried to explain the subject of prime philosophy and its problems, dissect the relationship between them, and provide a criterion for distinguishing philosophical problems from the problems of other sciences. They often considered the subject of prime philosophy to be existent qua existent and assumed that its problems include predicates which are deemed to be among the essential accidents of pure existents. Therefore, the main criterion for identifying the problems of prime philosophy and distinguishing them from each other was introduced as follows: the predicates of those problems had to be essential accidents for absolute existents. Nevertheless, in reality, these philosophers discussed some problems the predicates of which did not follow this rule. A study of the works of Aristotle and Islamic philosophers reveals that the secret of this ambiguity is hidden in an approach according to which they firstly divided theoretical sciences into three categories: natural sciences, mathematics, and prime philosophy. Then, in reality, they transferred the problems that could not be discussed in the other two sciences to the domain of prime philosophy while the equivalence of their predicates with essential accidents for existent qua existent were questionable. The present paper aims to analyze and explain the above claims in detail based on reliable documents and arguments and disclose the main reason behind the lack of conformity between the problems and the subject of prime philosophy in the history of Islamic philosophy. Manuscript profile
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        19 - سخن سردبير
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        20 - Origin of Iranian Philosophy
        A‘ala  Torani Fariba  Rokhdad
        Perhaps we can never exactly and positively decide where and among which people science and philosophy came into being for the first time. Neither can we fully explain how they were developed. However, what we know for certain is that they cannot have had a specific bir More
        Perhaps we can never exactly and positively decide where and among which people science and philosophy came into being for the first time. Neither can we fully explain how they were developed. However, what we know for certain is that they cannot have had a specific birthplace. We should never assume that a particular group of people or nation created and developed philosophy; nevertheless we can discuss which nation or people took the first steps in expanding, spreading, and promoting this invaluable field of knowledge. During the last one or two centuries, researchers and Orientologists have written different books on philosophy and the cradles of knowledge and thought which often seem to be quite subjective. Most of these thinkers have tried to introduce Greece and Europe as the origin of science and philosophy. If we wish to make a fair judgment, we should say that they made this mistake perhaps because they had no access to any of the written sources regarding the brilliant scientific achievements of the East and Middle East. However, there are several historical proofs and documents indicating that some of the well-known Greek scientists and scholars travelled to Egypt, India, Babylon, and Iran and returned to Greece with a great treasure of science, philosophy, gnosis, and illumination. There are also some authentic sources acknowledging that some philosophers such as Pythagoras and Socrates studied under the Iranian magi. Therefore, the magi philosophy of the Media in the land of Iran played a significant role in the history of philosophy and the science and gnosis of the different nations of the East and the West in the World. Some of the philosophers, such as Ostanes, Gobrias, Pazatus, and Astrampsychos, who were famous as Khosrawani philosophers or Persian sages played an important part in transferring Iranians’ knowledge to the whole world. Accordingly, this paper deals with two of these philosophers, namely, Ostanes and Gobrias. Manuscript profile
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        21 - سخن سردبير
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        22 - Transition from Intellectual Philosophy to Esoteric Wisdom in the Ideas of Ikhwan al-Safa (An Analysis of Early Encounters of Muslim Thinkers with Philosophy)
        Hasan  Bolkhari Qehi
        The present paper initially discusses and explores the early applications of philosophical terms and their meanings in Islamic culture. Then it clarifies the dominant approach followed by those Muslim thinkers who try to reconcile Shari‘ah with philosophy through using More
        The present paper initially discusses and explores the early applications of philosophical terms and their meanings in Islamic culture. Then it clarifies the dominant approach followed by those Muslim thinkers who try to reconcile Shari‘ah with philosophy through using an acceptable concept in religion by resorting to the term hikmah (which is a purely Qur’anic term). This is an approach which managed to result in a kind of esoteric wisdom between the second and fourth centuries (AH) through employing such concepts as t’awil (interpretation) in the Qur’an and promoting the interest in piety and gnosis. Ikhwan al-Safa, who exercised a huge influence on the development of wisdom and philosophy in Islamic culture, are among the pioneers of the above approach. By composing a corpus of 54 Epistles, called Rasa’il, they took a great stride towards reconciling Shari‘ah with philosophy and explaining the concept of wisdom and, particularly, Batini wisdom. Here, following an analytic-historical approach, the writer performs a conceptual analysis of the two terms of philosophy and wisdom during the first period of the rise of philosophical thought in Islamic civilization. Besides, he deliberates on the efforts of Ikhwan al-Safa in order to reach a kind of esoteric wisdom, which is a synthesis of a completely philosophical and, at the same time, Qur’anic (and narrative) approach. This was an approach which inevitably advocated the unity of religion and philosophy in order to demonstrate such a synthesis. Manuscript profile
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        23 - سخن سردبير
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        24 - سخن سردبير
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        25 - A Critical Study of the Ideas concerning the Islamicity of Islamic Philosophy
        Mansur  Imanpour
        Today, one of the questions raised regarding Islamic philosophy is what is meant by Islamic philosophy and why this philosophy is described by the attribute “Islamic”. Several contradictory ideas have been put forward in response to this question. Some believe that this More
        Today, one of the questions raised regarding Islamic philosophy is what is meant by Islamic philosophy and why this philosophy is described by the attribute “Islamic”. Several contradictory ideas have been put forward in response to this question. Some believe that this philosophy is basically the same Greek philosophy, and it is unjustified to add to it the adjectives of “Arabic” and “Islamic”. Some others have reduced it to Islamic theology and kalam because of its supporting Islamic beliefs; nevertheless, there are many thinkers and researchers who believe in the truth and realization of this philosophy and its Islamic nature. These researchers are divided into two major groups: one group maintain that the title of “Islamic” has only a formal sense and argue that this school is called “Islamic philosophy” because it grew and was expanded in Islamic countries by Muslim philosophers and under the rule of Islamic governments. The other group, however, believe that this denomination is due to the nature and content of this philosophy and have provided different ideas in this regard. Some of the great figures of this group believe that, the reason for this denomination is that some of the issues and problems of this school are rooted in Islamic teachings, and some others are at the service of demonstrating these teachings. Some other thinkers also view the well-documented belief of the advocates of this philosophy in the existence of Almighty Necessary and Shar‘i and divine oneness as the main reason for calling it Islamic (in its general sense) philosophy. There are still others who introduce this philosophy as the same prophetic philosophy derived from the Book and Sunnah. The present paper, after explaining and analyzing the above views, concludes that Islamic philosophy is the birth child of the living interaction between Greek and Iranian philosophy and thought and Islamic culture and civilization. Through adhering to philosophical subjects, frameworks, and methods, this school is influenced by Islamic worldview and teachings in many respects. In fact, any kind of limitation in this regard and concentration on certain directions will inevitably lead to the fallacy of essence and aspect. Manuscript profile
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        26 - Interdisciplinary Components of the Center for Compiling a Comprehensive History of Wisdom and Philosophy: Introducing a New method for Compiling the History of Philosophy and Reviewing the Present Method of Historiography in Iran
        Reza  Mahuzi Maryam  Soleimani Fard
        The Center for Compiling a Comprehensive History of Philosophy, affiliated with the Sadra Islamic Philosophy Research Institute and the Scientific Society of the History of Philosophy has brought a great number of researchers together since 2005 in order to compile a co More
        The Center for Compiling a Comprehensive History of Philosophy, affiliated with the Sadra Islamic Philosophy Research Institute and the Scientific Society of the History of Philosophy has brought a great number of researchers together since 2005 in order to compile a comprehensive history of wisdom and philosophy in Iran and in the world in the light of cultural and social events and incidents. The general policy dominating the process of compiling the history of philosophy here dictates a collaborative and cooperative activity in which a number of professors and authorities in the fields of archaeology, linguistics, history, art, gnosis, religion, and philosophy are participating. The present paper firstly analyzes the rules and principles governing the interdisciplinary approach in the field of science and highlights its differences from the disciplinary approach. Then, based on the documents published by this Center, it presents a picture of researchers’ group work in conformity with the norms of the interdisciplinary approach and portrays and judges their present and future activities. Finally, based on the nature of this approach and the scientific expectations it arouses, the writers make some recommendations to the researchers and professors involved in this huge project. Manuscript profile
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        27 - سخن سردبیر
        Hossein  Kalbasi Ashtari
        Manuscript profile
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        28 - Historical Roots of the Concept and Referent of Prime Matter and the First Emanated in Greek Philosophy
        ali haghi Abbas  Javareshkian Hossein   Bulkhari Ghahi
        Undoubtedly, the history of philosophy follows a continuous and successive process of development in the course of human life. Although inventions and new problems and topics have always been witnessed and warmly welcomed in this field, they have never interrupted the c More
        Undoubtedly, the history of philosophy follows a continuous and successive process of development in the course of human life. Although inventions and new problems and topics have always been witnessed and warmly welcomed in this field, they have never interrupted the continuous process of development of thought in the realm of philosophy. In fact, philosophy, which is the most illuminating dimension of human intellection on the history of thoughts, is responsible for the rational explanation of the most important issues in human life. Undoubtedly, one of the most important of all of them is clarifying the relationship between the Creator or Maker of the world and existents and creatures. Now, if we consider the rise of philosophy in Greece as a crucial event in the history of philosophy, the quality of the philosophical approach to prime matter and, then, the issue of the first emanated are viewed as two of the most significant and fascinating topics in this field. Following an analytic approach, the writers have tried to study the historical background of the first emanated in the history of Islamic philosophy (intellect as the first creation) with reference to Greek philosophy in this regard. The writers assume that the history of philosophy in Islamic civilization has been developed by deliberating over some Greek thoughts and has established the foundation of its own philosophical structure through a profound review of philosophical resources, such as the Qur’an and traditions, as the absolute center of this enterprise. Manuscript profile
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        29 - An Introduction to the Philosophy of History of Philosophy
        Masoud  Omid
        Although the discipline of history of philosophy and the related questions existed in the past, they have greatly occupied the minds of philosophers during the last two centuries. Some of the important questions in the field of the history of philosophy include the foll More
        Although the discipline of history of philosophy and the related questions existed in the past, they have greatly occupied the minds of philosophers during the last two centuries. Some of the important questions in the field of the history of philosophy include the following: what is the meaning and nature of history of philosophy? What is its station of confirmation and demonstration? Is history of philosophy a perfect field or it is still in the process of development and expansion? What is the relationship between us and history of philosophy or what should it be like? Is this field the same as history or philosophy or of the type of philosophy? What is the difference between the history of philosophy and the history of science, religion, art, or the like? Due to the increasing attention to the problems related to the history of philosophy (in Iran and in the world), the present paper is intended to deal with some issues in relation to history of philosophy while discussing it in a framework entitled the philosophy of history of philosophy. In the past, philosophers referred to the theoretical philosophy of history and the philosophy of the science of history; however, it seems that it is now the right time to discuss the philosophy of the history of philosophy. The most fundamental themes which are propounded in this paper regarding this field include the place of philosophy of history of philosophy in various schools of philosophy and the possibility, necessity, and desirability of this field of knowledge. Finally, it appears that the philosophy of history of philosophy can be considered to be a branch of related philosophical fields, and it can even be offered as a new course at universities. Manuscript profile
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        30 - Elements and Place of the Concept of Techne in Greek Ancient Philosophy with Reference to Heidegger’s View
        Hassan  Mehrnia Hossein  Latifi Mahdi  Zakeri
        One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of tech More
        One of the significant and influential aspects of the philosophy of technology is the historical background of the concepts related to this field in the words of the writers and thinkers of ancient Greece. Among such concepts, the concept of techne, in the sense of technique, industry, or art, and its place in ancient Greek works is of greater importance. Martin Heidegger was one of the first thinkers who conceived of the study of the concept of techne in ancient Greece as the introduction of a distinct perception of modern technology and held a particular view in this regard. Through the study of three groups of Greek texts, the present paper initially aims to trace the main elements of the concept of techne in the view of ancient Greek writers and thinkers. Second, through investigating Heidegger’s view, it intends to reintroduce the core of his analysis of this problem. Finally, it demonstrates that, firstly, techne is a rich concept, which, given its various elements, was so attractive to Greek thinkers that they used it in their philosophical discussions; secondly, its main elements have been repeated during ancient periods. However, in some periods, due to the existing conditions and views of different thinkers, some of its elements have become more foregrounded. The writers also conclude that reducing the complicated and multi-dimensional concept of techne into a general element does not appear to be correct and accurate. Manuscript profile
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        31 - A Study of the Fundamental Principles and Elements of Comparative Philosophy in Izutsu’s Philosophy
        Hamidreza Eskandari Ghasem  Purhassan
        Due to the dominance of the theory of analogy and Henry Corbin’s phenomenological approach, comparative philosophy has not yet been properly explored. In Iran, no reference has ever been made to Toshihiko Izutsu and his meta-historical theory, and no study has ever been More
        Due to the dominance of the theory of analogy and Henry Corbin’s phenomenological approach, comparative philosophy has not yet been properly explored. In Iran, no reference has ever been made to Toshihiko Izutsu and his meta-historical theory, and no study has ever been conducted in this regard. Izutsu’s meta-historical view is a fundamental departure from Paul Masson-Oursel’s approach and even historicism. However, it is considered to be an innovative view which demands more accurate deliberation. Accordingly, the present study was conducted to explore the elements and fundamental principles of comparative philosophy in Izutsu’s thoughts. In doing so, the authors have examined the importance and place of Izutsu in comparative philosophy, the nature of comparative philosophy, the necessity and possibility of comparative philosophy, and Europe-centeredness in Izutsu’s philosophy. They aim to clarify how one can discover the necessity and possibility of comparative philosophy based on his principles and, at the same time, remain immune against the criticisms advanced against other comparative philosophical approaches. Manuscript profile
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        32 - History of Philosophy and its Models
        Masoud  Omid
        Could the history of philosophy be viewed in the light of models? The author of this paper believes that a deliberation over the history of philosophy can reveal the traces of certain models for philosophizing. A model for philosophizing in its general sense indicates a More
        Could the history of philosophy be viewed in the light of models? The author of this paper believes that a deliberation over the history of philosophy can reveal the traces of certain models for philosophizing. A model for philosophizing in its general sense indicates an allegorical mould based on which and within the framework of which a philosopher formulates his philosophy and his method of philosophizing. Accordingly, one can provide a general classification for all models of history of philosophy and then explain each of them. Based on the trend of the development of history of philosophy and the activities of philosophers, the models of philosophizing can be divided into three neutral, positivist, and negativist groups in general. The mirror (reflective) and narrative (iterative) models can be placed in the neutral category. However, the positivist models themselves can be divided into two mechanical and organic groups. The encyclopedic models fall under the first group, while the mathematical-tree (Descartes) models, mathematical-geometrical (Spinoza), puzzle-like models (Hume), architectural models (Kant), dialectic architectural models (Hegel), universalist organic architectural models (Schopenhauer), phenomenological architectural models (Heidegger in Being and Time) and logical architectural models (early Wittgenstein) belong to the second group. The therapeutic model (late Wittgenstein) and post-modern philosophies can be categorized under negativist models. Manuscript profile
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        33 - Heraclitus, Ethics, and Knowledge
        Majid  Mollayousefi Maryam  Samadieh
        Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was fo More
        Heraclitus was one of the important pre-Socratic philosophers who had some scattered notes on ethics. In order to understand his ethical views, in addition to referring to his existing notes, it is necessary to pay attention to the context in which his philosophy was formed. Heraclitus was under the influence of two traditions of his time. The first was the influence of Homer and early poets and philosophers, such as Solon, Bias of Priene, and the like, who were distinctively characterized by believing in human-like Gods or anthropomorphism. The other was the influence of a new scientific and technical tradition which was developed during the same century in Miletus under the influence of some figures such as Thales and Anaximander, who were mainly concerned with cosmology, that is, an understanding of the quality of the creation, survival and, finally, annihilation of the world order. In fact, Heraclitus’s philosophy can be viewed as a bridge between these two different traditions. Since he considered the world order and human order to be the same, it can be said that his main purpose and concern was explaining the status of human beings in the physical world and not the physical world itself. The ethics of Heraclitus, similar to those of other ancient Greek philosophers, described a kind of ethics of virtue, the core of which comprised virtue and happiness. In the field of virtue, he dealt with both moral virtues and intellectual virtues. Regarding moral virtues, through distinguishing bodily joys from non-bodily joys, he ultimately rejected excessive acts and introduced moderation in joys as the criterion for human behavior. With respect to intellectual virtues, Heraclitus also relied on the knowledge of wisdom and acknowledged that wisdom does not simply mean to have vast knowledge; rather, it means a kind of conscious and well-scrutinized knowledge which conforms to logos. As a result, he mainly emphasized intellectual rather than ethical virtues. Finally, he viewed man’s happiness a result of knowing and behaving in line with logos. Manuscript profile
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        34 - An Analysis of the Philosophical Principles of Anthropology in Ancient Egyptian Philosophy
        Mohammad Hossein Madad Elahee Hossein  Zamaniha
        The Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of More
        The Greeks were familiar with Egyptian culture long before Thales in the 6th century BC and greatly benefitted from their teachings particularly in the field of mathematics. Recent studies in the realm of philosophy also indicate that Thales had a thorough knowledge of ancient Egyptian philosophy and was influenced by it in developing his own philosophical views. In ancient Egyptian philosophy, in spite of resorting to myths in order to analyze and explain the truths of the world, there are also some traces of philosophical thought in its particular sense. For example, there are some traces of pure philosophical thought in the realms of ontology, politics, sociology, and anthropology. This kind of philosophical thought is formed based on the profound and multi-dimensional concept of ma’at. This word means order in the field of ontology, justice in the field of politics and sociology, and honesty in the field of anthropology. Within the domain of anthropology, ancient Egyptians specifically believed that Man’s existence has nine grades and dimensions which enjoy a kind of unity among themselves. What has led to the final emergence of such grades, particularly the last grade called thought, and, thus, Man’s eternity, is following ma’at or the laws governing the order of being. Accordingly, they establish a tight relationship between their ontology and anthropology. Manuscript profile
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        35 - foreword
        Hossein  Kalbasi Ashtari
        Iranian culture, History, philosophy of history.
        Iranian culture, History, philosophy of history. Manuscript profile
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        36 - Kant and History of Philosophy: Perspectives and Main Points
        Masoud  Omid
        Investigating the history of philosophy and philosophers’ views of it are of great significance because the most important source of philosophy and philosophizing is the same field of the history of philosophy. The trend of modern philosophy, whether in the mould of rat More
        Investigating the history of philosophy and philosophers’ views of it are of great significance because the most important source of philosophy and philosophizing is the same field of the history of philosophy. The trend of modern philosophy, whether in the mould of rationalism or empiricism, has generally been developed without acknowledging the need for history of philosophy, without making it the center of discussion, and without having a particular historical perspective in this respect. For example, in order to develop his philosophy, Descartes merely focused on the thinker’s capacity and the endless world. Empiricists have also tried to have a share of the knowledge of human nature and the world of qualities and quantities through experimentation. However, when it comes to Kant, at the beginning of his book, Critique of Pure Reason, he focuses on the possibilities of human knowledge, while he finishes this work with a section entitled “History of Pure Reason”. Even the opening section and some of his words in his Prolegomena to any Future Metaphysics reflect certain perspectives and points concerning the history of philosophy. Therefore, it can be said that he was, to some extent, interested in the history of philosophy and even believed that he owed the development and consolidation of his philosophy to perceiving the nature and history of metaphysics and the related sciences and teachings. Kant found out that it would be impossible to understand the nature of philosophy or conduct philosophical inquiries and discoveries without first studying the history of metaphysics and other philosophical and empirical sciences. The rise of subject and its transcendental nature would have also been impossible without considering the history of philosophy and sciences and following a historical approach regarding systematic human sciences. However, Kant did not deal with the history of philosophy by itself; rather, he focused on the history of philosophical studies. Moreover, even at this point, the relation of the history of philosophical studies or a historical approach to the definition, restriction, and specification of subject is not of a constitutive knowledge-producing type; rather, it can be of a regulatory functional type. The history of philosophical studies could function as a guiding principle for philosophical understanding and work and highlight the signs and traces of the subject. Nevertheless, it cannot, by itself, define or create the subject, for Kantian subject has a historical aspect but is not a historical entity. In other words, the subject is a historian, perspectivist, and history-bound but is not of a historical nature. The history of philosophy is the occurrence condition of the subject and not its transcendental condition. The transcendental conditions of the subject are internal and included in its definition rather than being external, historical, and accidental. The present paper examines Kantian views of the history of philosophy in order to reveal this neglected and hidden aspect of his philosophy. In doing so, it explores some problems such as the meaning and definition of history of philosophy, history of interest in philosophy, end of history of philosophy, difference and similarity between history of philosophy and history of science, classification of history of philosophy, the relationship between philosophy and history of philosophy, the relationship between the philosophy of history and history of philosophy, and the like from Kant’s point of view. Manuscript profile
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        37 - Plato’s Mathematical Ontology in Islamic and Western Interpretations
        Mohammad Saket Nalkiashari Ali Naqi  Baqershahi
        Mathematics has always been considered to be among certain sciences; however, the objects of mathematical knowledge have continually occupied the minds of mathematicians and philosophers of mathematics. The theory stating that the objects of mathematics consist of a num More
        Mathematics has always been considered to be among certain sciences; however, the objects of mathematical knowledge have continually occupied the minds of mathematicians and philosophers of mathematics. The theory stating that the objects of mathematics consist of a number of certain immaterial and separate affairs which are independent of the world of the human mind and thought has been attributed to Plato, and several realist philosophers who, in spite of all their differences, have been called neo-Platonists. Commentators of Plato have failed in providing any clear and consistent interpretation, whether in terms of ontology or semantics, of his philosophy of mathematics, which has resulted in some misunderstandings in this regard and some ambiguity in his whole philosophy. When completing his PhD dissertation at the University of Bristol, Paul Pritchard presented an interpretation of Plato’s ontology, according to which the objects of mathematics are the same sensible things. Here, the allegory of the divided line has been interpreted differently, and the existing ambiguities have been removed. In this paper, the authors have examined this interpretation and compared it with other interpretations of Plato’s ontology of mathematics. They also refer to its effects on Plato’s philosophy of mathematics in general and reveal that, unlike its traditional interpretation, his philosophy of mathematics does not conflict with Benacerraf’s identification problem. Moreover, the authors demonstrate that, based on Mulla Sadra’s arguments, the theory of Ideas is a completely consistent theory in terms of ontology and, thus, Plato’s philosophy of mathematics is a consistent body of philosophy. Manuscript profile
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        38 - A Critical Analysis of Henry Corbin’s Thoughts on the Comparison of Suhrawardī’s Philosophy with Greek Philosophy
        Hasan Seyedarab seyedali Alamolhoda Alireza parsa Akhlaghi Marzie
        Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt More
        Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt at addressing this subject, and it is intended to critically investigate Corbin’s thoughts regarding the comparison of Suhrawardī’s philosophy with those of Plato, Aristotle, and neo-Platonists. Here, the authors have explored Suhrawardī’s innovative ideas so that the differences between them and the thoughts of the above-mentioned philosophers are disclosed. They have also presented a general critique of Corbin’s methodology and its defects in the conclusion. Comparative philosophy, which is sometimes called intercultural philosophy, requires philosophers to deal with various cultural, linguistic, and philosophical trends with an emphasis on the fundamental principles underlying the philosophers’ thoughts and to study the differences and similarities among their views. In Corbin’s view, comparative philosophy has functioned as the gateway of the correct perception of philosophical thoughts in the history of philosophy, and that is why he has compared Illuminationist philosophy with the philosophical views of Plato and Aristotle. He believes that Suhrawardī’s philosophy has been derived from Plato’s views, which seems to have its roots in his idea that the origin of philosophy is Greece. Corbin considers him as the Plato of the world of Islam; however, he ignores Suhrawardī’s innovations, the differences between his philosophy and that of Plato, and his criticism of Aristotle. Manuscript profile
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        39 - The Belief in the Other World in Pre-Historic Iran (A Philosophical Analysis based on Archeological Proofs)
        Atousa  Moemeni
        Following the growth of human sciences, archeology, as one of the materialist and spiritual branches of human sciences, has recently been seeking to learn about the quality of the formation, continuity, and change of early societies. It has been doing so on the basis of More
        Following the growth of human sciences, archeology, as one of the materialist and spiritual branches of human sciences, has recently been seeking to learn about the quality of the formation, continuity, and change of early societies. It has been doing so on the basis of tangible and intangible proofs and through investigating the development of thoughts, cultures, traditions, and beliefs of such societies. Moreover, archeologists aim to perceive this process of change and development alongside rational and logical findings in relation to human worldviews as an everlasting treasure which has lingered since pre-history until now. Death and its life-related and ontological dimensions in different cultures and societies have always been among the most fundamental problems attracting the attention of human beings all over the world. In fact, humans are essentially living beings who are always thinking about death and have continually kept their connection with this concept in the course of history. Archeological proofs represent the most tangible legacy of death-related thoughts and demonstrate people’s attention and sensitivity to death, which are themselves rooted in their philosophy of the other world. In the present paper, the author has tried to deal with the philosophy of death and Man’s thanatoptic nature during the second and first millennia BC based on some archeological diggings in an Iron Age cemetery (which represents a specific age and a region with a rich ancient history and culture). She has also sought to particularly study burial traditions and their changes along with their underlying ideological foundations. In this way, with references to certain archeological studies and discovered artifacts in field excavations, the author hopes to shed some light on Man’s awareness of death and their beliefs in relation to the world after death and analyze the transfer of such thoughts and all their evolving dimensions to the next generations based on rational and logical principles. Manuscript profile
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        40 - A Glance at A Century of the Translation of Philosophical Texts in Iran (Bibliography of Western Philosopher from Before Christ until the 20th Century)
        Saeed Anvari Maryam Mahdavi Mazdeh
        During the last century, we have witnessed the second movement of the translation of Western philosophical works in Iran. This bibliography provides a list of the works of 40 famous philosophers of the West from before Christ until the 19th century which have been trans More
        During the last century, we have witnessed the second movement of the translation of Western philosophical works in Iran. This bibliography provides a list of the works of 40 famous philosophers of the West from before Christ until the 19th century which have been translated into Persian. The translators who have rendered classic works of philosophy into Persian have sometimes focused on a specific philosopher and have specialized in the translation of his works. For example, Manouchehr Bozorgmehr has mainly been interested in George Berkeley, Mohammad Hassan Lotfi in Plato and Plotinus, Daryush Ashuri in Friedrich Nietzsche, Ziba Jebelli in Marx, and Manuchehr Sanei in Kant. The works of some philosophers have also been translated several times; for example, the book of Thus spoke Zarathustra: A Book for all and None holds the record with 14 different translations. In certain cases, none of the books of some famous Western philosophers, such as Nicolas Malebranche, Dans Scotus, Bonaventure, and William of Ockham, has been translated into Persian. In this bibliography, the authors have introduced the works of the following philosophers: Thomas Aquinas, Augustino of Hippo, Anselm of Canterbury, Epictetus, Epicure, Aristotle, Herbert Spencer, Baruch Spinoza, Plato, Plotinus, Friedrich Engles, Marcus Aurelius, George Berkeley, Francis Bacon, Blaise Pascal, Pre-Socratic Philosophers, Descartes, Jean Jacque Rousseau, Lucius Annaeus Seneca, Friedrich Schleiermacher, Friedrich Wilhelm Joseph Schelling, Arthur Schopenhauer, Friedrich von Schiller, Ludwig Feuerbach, Johan Gottlieb Fichte, Kant, Auguste Comte, Soren Kierkegaard, John Locke, Gottfried Wilhelm Leibniz, Lucretius, Marx Niccolo Machiavelli, Montesquieu, George Edward Moore, John Stuart Mill, Friedrich Wilhelm Nietzsche, Thomas Hobbes, George Wilhelm Friedrich Hegel, and David Hume. Manuscript profile
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        41 - A Glance at one Century of Translation of Philosophical Texts in Iran (Bibliography of Western Philosophers from the Beginning of the 20th Century until Now)
        Saeed Anvari Maryam Mahdavi Mazdeh
        The present paper provides a list of the works of western philosophers (from the beginning of the 20th century until now) which have been translated into Persian and published in Iran. Because of the expansion of the branches of philosophy in the 20th century and the la More
        The present paper provides a list of the works of western philosophers (from the beginning of the 20th century until now) which have been translated into Persian and published in Iran. Because of the expansion of the branches of philosophy in the 20th century and the later years and the large number of the prominent philosophers in various fields of philosophy, this list only contains the names of 40 of the most influential philosophers of this period in Iran. The translators who have rendered the works of these philosophers into Persian have sometimes focused on a specific philosopher and specialized in the translation of his works. For example, Manuchehr Sanei Darrehbidi has mainly focused on Wilhelm Dilthey, Yadollah Moaghan on Ernst Cassirer, Malek Hosseini on Wittgenstein, and Mohammad Hassan Lotfi on Jaspers. The works of some philosophers have been translated several times, for instance, Nietzsche and Philosophy by Gilles Deleuze; Political Ideas, Why I Am Not A Christian, Power: A New Social Analysis, and Marriage and Morals by Bertrand Russell; Existentialism is a Humanism and The Words by Jean-Paul Sartre; The Myth of Sisyphus and Notebooks (3 volumes) by Albert Camus; The Structure of Scientific Revolutions by Thomas S. Kuhn; Logical-Philosophical Treatise by Wittgenstein, and Being and Time by Martin Heidegger have been translated at least four times. Among them Russell’s Power: A New Social Analysis ranks first with six retranslations. This bibliography introduces the works of the following 40 philosophers: Theodor W. Adorno, Hannah Arendt, Alfred Jules Ayer, Henry Bergson, Karl Raimund Popper, William James, Jacques Derrida, Gilles Deleuze, Simone de Beauvoir, Wilhelm Dilthey, John Dewey, Bertrand Russell, John Bordley Rawls, Richard McKay Rorty, Jean Paul Gustave Ricœur, Jean Paul Sartre, John Rogers Searle, Paul Karl Feyerabend, Friedrich Ludwig GottlobFrege, Paul-Michel Foucault, Rudolf Carnap, Ernst Alfred Cassirer, Albert Camus, Saul Aaron Kripke, Willard Van Orman Quine, Thomas Kuhn, Hans-Georg Gadamer, Emmanuel Levinas, Jean-François Lyotard, Gabriel Honoré Marcel, Herbert Marcuse, Maurice Jean Jacques Merleau-Ponty, George Edward Moore, Alfred North Whitehead, Ludwig Josef Johann Wittgenstein, Jürgen Habermas, Martin Heidegger, Edmund Husserl, Friedrich August von Hayek, and Karl Theodor Jaspers. Manuscript profile
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        42 - A Study of the Philosophical Elements of Platonic-Plotinian Tradition in Khwājah Naṣīr al-Dīn Ṭūsī’s Philosophy
        Seyed Morteza  Honarmand
        After the rise of Islam, philosophy and wisdom in Iran and in other corners of the world of Islam were united with Greek philosophy and interacted with it through the Translation Movement. Khwājah Naṣīr al-Dīn Ṭūsī was of the prominent thinkers of the world of Islam who More
        After the rise of Islam, philosophy and wisdom in Iran and in other corners of the world of Islam were united with Greek philosophy and interacted with it through the Translation Movement. Khwājah Naṣīr al-Dīn Ṭūsī was of the prominent thinkers of the world of Islam who became familiar with Greek philosophy and enriched it in the light of his innovations through the Peripatetic Philosophy and the works of Fārābī and Ibn Sīnā. Now, the question is which of the philosophical elements of Greek wisdom, particularly the Platonic-Plotinian tradition, is more visible in Ṭūsī’s philosophical-kalāmī thoughts. This study, which was carried out following a descriptive-analytic method and through exploring Ṭūsī’s works, concludes that this presence and similarity have emerged in different forms, including: 1) complete acceptance of Greek views without any change though with some displacement of Greek views, such as the most logical problems, the discussion of the ten-fold categories, the four-fold causes, and classifications of sciences; 2) completion, change, and addition of some arguments for demonstrating the previous views, such as the problem of impossibility of endless chain, immateriality of the soul, proving the Necessary, oneness of the Necessary, impossibility of the emanation of many from the one, union of the intellect and intelligible, and the substantial nature of archetypes, and 3) the change of the content and nature of Greek views while preserving their old names, such as Platonic Ideas. Manuscript profile
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        43 - Editors Note
        Hossein  Kalbasi Ashtari
        پیشینة تألیف و تدوین کتاب یا مجموعه کتابهایی با عنوان «تاریخ فلسفه» چندان زیاد نیست و اساساً ظهور عناوینی چون تاریخ هنر، تاریخ ادبیات، تاریخ ادیان، تاریخ تمدن و مانند آن، به ظهور تفکر و نگاه تاریخی ـ که از مظاهر تفکر جدید و معاصر است‌ـ بازمیگردد. معنای این سخن آن نیست ک More
        پیشینة تألیف و تدوین کتاب یا مجموعه کتابهایی با عنوان «تاریخ فلسفه» چندان زیاد نیست و اساساً ظهور عناوینی چون تاریخ هنر، تاریخ ادبیات، تاریخ ادیان، تاریخ تمدن و مانند آن، به ظهور تفکر و نگاه تاریخی ـ که از مظاهر تفکر جدید و معاصر است‌ـ بازمیگردد. معنای این سخن آن نیست که آدمی قبل از دورة جدید به مقولة تاریخ و تأملات تاریخی التفاتی نداشته است، بلکه مقصود آنست که در این عصر، نحوی از نگاه تاریخی تکوین، بسط و گسترش یافته که عالم و مسیر حوادث و سوانح را نه برابر طرح و مشیت‌الهی، که مطابق طرح فاعل شناسا و مدرک خودبنیاد و خودآيین (سوژه) تبیین و تقریر میکند. تاریخ در نظر قدما، صحنة ظهور اراده خالق هستی و واجد غایت و فرجامی ابدی است و نقش انسان همانا درک و دریافت غایت هستی و تطبیق ارادة فردی خویش با ارادة کلی و کیهانی است. این تفاوت و تمایز در همة شئون دانش و عمل، میان دورة اخیر و ماقبل آن بچشم میخورد. تاریخ‌انگاری و غلبة طرح و شاکلة سوژه، صفت عام و مشترک تمامی علوم انسانی و اجتماعی شمرده میشود. در این میان، از قرن نوزدهم میلادی به اینسو و از زمان درسگفتارهای هگل دربارة تاریخ فلسفه و فلسفه تاریخ و نیز نگارش پدیدارشناسی روح، مجموعه نوشته‌هایی با عنوان تاریخ فلسفه رواج قابل ملاحظه‌يی یافت و ابتدا در اروپای قاره‌يی و سپس در دنیای انگلیسی زبان، گسترش چشمگيري پیدا کرد. روح و منطق حاکم بر این نوشته‌ها موضوعی است که نیاز به تأمل و سنجش دارد، چرا که اولاً، گذشته از تفاوتها در صورت و قالب (حجم، ادبیات، نوع نگارش، ایجاز یا تفصیل، تعداد نویسندگان و...) در محتوا و مضامین (پیش‌فرضها و انگاره‌ها، منطق و هندسه، نوع تحلیل و تبیین، نوآوری یا تکرار و تقلید، منابع و مراجع و...)، در برخی مبادی و خاستگاه‌ها نیز از یکدیگر متمایزند و ثانیاً، در نگاه به میراث فلسفی، عرفانی و معرفتی مشرق زمین، غالباً و عملاً در مدار منطق و روش «شرق‌شناسی» و قالبهای کلیشه‌يی آن قرارگرفته و از انگاره‌های آن تبعیت میکند. این نسبت میان انحاء تاریخ‌نگاری غرب با شرق‌شناسی از یکسو و با فلسفة تاریخ از سوی دیگر، موضوعی است که در ردیف مبادی و مبانی دانش معاصر باید لحاظ شود. حکایت پیامدهای نگاه تاریخ‌انگارانه و شرق‌شناسانه به ساحتهای مختلف دانش، حکایت شورباری است، تا آنجا که مثلاً برخی نویسندگان عرب زبان که در چند دهة اخیر به نگارش تاریخ فلسفه روی آورده‌اند، یا مقید و مقهور پیش‌فرضهای شرق‌شناسی شده‌اند یا در دام ناسیونالیزم خام افتاده‌اند.گذشته از نقدهای گزنده ادوارد سعید و نشان دادن شجاعانه و بیپردة باطن شرق‌شناسی در نسبت با مقاصد سیاسی و استعماری، باید در نظر داشت که چهارصد سال پیشینة شرق‌شناسی کلاسیک، نوعی حالت متصلب و سترون در پیکرة آن پدید آورد و تاریخ‌انگاری (هیستوریسیسم) در این تصلب نقش نخست را ایفا کرد. کوتاه سخن آنکه، سنجش و ارزیابی این سلسله نوشته‌ها که بعضاً در محافل دانشگاهی نیز تدریس میشود، ضرورت دارد و به این مطلب، وفور و تعدد ترجمه‌هایی را باید افزود که در یکی دو دهة اخیر با عنوان تاریخ فلسفه در سطحی وسیع چاپ و منتشر شده است. بررسی آثاری که در زبان فارسی در عداد منابع تاریخ فلسفه قرار گرفته‌اند مجال مستقلی میطلبد، لیکن همینقدر اشاره کنیم که پس از نگارش سیر حکمت در اروپا به قلم محمدعلی فروغی در حدود هشتاد سال پیش و پس از انتشار مجلدات تاریخ فلسفه کسانی چون امیل بریه، ویل دورانت، برتراند راسل و سرانجام، فردریک کاپلستون، در خلال پنج دهة اخیر (و با لحاظ تمامی تفاوتهای کمی و کیفی میان آنها)، اکنون نیز مجموعه‌های تک جلدی و چند جلدی تاریخ فلسفه شامل تاریخ فلسفه‌های موسوم به راتلج، آکسفورد، استنفورد، گاتری، گمپرتس (دو اثر اخیر فقط در حوزة یونان باستان) و اخیراً آنتونی کنی، روانه بازار نشر شده‌اند و افزون بر این، برخی از این آثار حتی ترجمه مکرر شده است. این تنوع و تعدد، فی‌نفسه نشان از رغبت و توجه اهالی فلسفه به آگاهی از سیر و صیرورت تفکر فلسفی از گذشته دور تاکنون دارد ولی در عین حال بنظر میرسد برغم تعدد و گوناگونی این دسته از آثار، نوعی مشابهت و حتی اقتباس و تکرار ناشی از وحدت انگاره‌ها و پیش‌فرضها نیز در میان این آثار دیده میشود و در عوض، جای مطالعات انتقادی نسبت به مثلاً دورة یونانی و یونانی‌مآبی در آنها خالی است و طنین لحن ستایش‌گرانه و همدلانه نویسندگان قرن نوزدهم و بیستم میلادی در اینها نیز موج میزند. سخن خود را با طرح یک پرسش به پایان میبریم و آن اینکه، آیا نوبت به عرضة تصویری نو و متفاوت از تاریخ فلسفه و بویژه متفاوت با پیش‌فرضهای تاریخ‌انگارانه و شرق‌شناسانه نرسیده است؟ به دیدگاه‌ها و پیشنهادهای محققان و صاحب‌نظران کشور عزیزمان ارج گذارده و از گشوده شدن باب بحث و گفتگو در این زمینه استقبال میکنیم. Manuscript profile
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        44 - Analytic Philosophy and the Charge of Anti-Historicity
        Mohammad Saeid  Abdollahi Mohamad Ali  Abdollahi
        According to some philosophers, not heeding historicity is one of the characteristics of analytic philosophy in comparison to other philosophical schools. That is why analytic philosophers are always being accused of ignoring historicity and blamed for this charge. Cont More
        According to some philosophers, not heeding historicity is one of the characteristics of analytic philosophy in comparison to other philosophical schools. That is why analytic philosophers are always being accused of ignoring historicity and blamed for this charge. Continental and traditionalist philosophers are unanimous in this regard. However, the question is whether the critics of analytic philosophy can support this accusation with sufficient and convincing arguments, or whether not taking heed of history is a baseless claim rooted in an incorrect perception and insufficient knowledge of this philosophical movement. This paper is intended to explain the critic’s claims, arguments, and proofs as to historical ignorance in analytic philosophy, on the one hand, and to describe the attention and accuracy invested in analytic philosophers’ view of history of philosophy and their arguments. The authors emphasize that, firstly, one must distinguish between essential, instrumental, and weak types of historicity. Analytic philosophers might reject essential historicity but accept a kind of weak historicity. Secondly, an emphasis on the distinction of the history of philosophical problems from history of philosophy should not be understood in the sense of anti-historicity or equating the past and presence. Manuscript profile
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        45 - Editor's Note
        Hossein  Kalbasi Ashtari
        History of philosophy The Books of Sects and Creeds Biography
        History of philosophy The Books of Sects and Creeds Biography Manuscript profile
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        46 - A Study of the Methodological Development of Interpretive Philosophy in Islam from Kindī to Mīr Dāmād
        Seyed Mohammad Hosain  Mirdamadi
        This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surfa More
        This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surface meaning of concepts and employing both reason and revelation in interpreting a text. A glance at the historical development of this method demonstrates its general growth, although with some fluctuations, in the Islamic philosophical tradition. This is because the process of t’awīl is rooted in the move from the separation of religion and philosophy towards their graded unity. A method of thinking that leads to unity indicates intellectual growth in case it is based on sound reasoning because the intellect advocates unity while imagination is pluralist. From a historical perspective, it can be said that philosophers’ interpretive thoughts have gradually moved away from defending the opposition of religion and philosophy to accepting that their truths are inseparable. In the case of the former standpoint, philosophers sometimes followed the exoteric meanings of religion and sometimes took side with the intellect and philosophy. However, later they unanimously concluded that religion and philosophy share the same truth that has been expressed in different languages. Therefore, the important point is to perceive their methods and languages and explain the related constraints. Hence, we are witnessing a process of monopoly and partiality instead of universality and holism. Manuscript profile
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        47 - Editor's Note
        Hossein  Kalbasi Ashtari
        دربارة روابط و مناسبات ایران و فرهنگ ایرانی با اسلام و فرهنگ اسلامی، نوشته‌ها و تحقیقات مختصر و مفصلی در زبانهای فارسی و اروپایی صورت گرفته و میگیرد و البته موضوعی است که نه تنها کهنه نشده و به حد اشباع نرسیده، بلکه همواره بدلایلی، مورد توجه شماری از خاورشناسان و اسلام‌ More
        دربارة روابط و مناسبات ایران و فرهنگ ایرانی با اسلام و فرهنگ اسلامی، نوشته‌ها و تحقیقات مختصر و مفصلی در زبانهای فارسی و اروپایی صورت گرفته و میگیرد و البته موضوعی است که نه تنها کهنه نشده و به حد اشباع نرسیده، بلکه همواره بدلایلی، مورد توجه شماری از خاورشناسان و اسلام‌شناسان و ایران‌شناسان قرار دارد. گردآوری و سنجش و ارزیابی این آثار فی‌نفسه کاری است بزرگ و البته با توجه به حجم و دامنه آن، نه کار یک تن، بلکه تنها از عهدة گروهی از پژوهشگران برمی‌آید. در میان آثار مشهور در زبان فارسی، بیش از پنج دهه است که از زمان نگارش کتاب خدمات متقابل اسلام و ایران، نوشته استاد مرتضی مطهری میگذرد و هر چند اکنون نیازمند ویرایش و بروزرسانی، بویژه از جهت برخی داده‌های تاریخی است، اما بنوبة خود نشاندهندة دغدغه مهم یکی از اندیشمندان بزرگ معاصر است که به زوایایی از موضوع در زمان تصنیف آن پرتو افکنده است. بجز این اثر، آثار دیگری نیز در دهه‌های اخیر با رهیافتهایی متفاوت نگاشته شده‌اند که بطور خاص بر نقش تشیع و انقلاب اسلامی ایران در تحولات یک قرن اخیر جهان تمرکز دارند. آنچه در این میان برای پژوهشگران فلسفه اهمیت می‌یابد، وضعیت علوم عقلی در منطقه شرق عالم اسلام با محوریت ایران، در این بازة زمانی است. اکنون بی‌اعتباری این سخن برخی مستشرقان و مورخان فلسفه، دائر بر همزمانی مرگ فلسفه در عالم اسلام با مرگ ابن‌رشد، کاملاً روشن شده و کمتر کسی است که دربارة گسترش خیره‌کنندة فلسفه و علوم عقلی، حد فاصل قرن هفتم تا قرن یازدهم قمری و از آنزمان تا امروز یعنی چهارصد سال اخیر، در عالم اسلام و بویژه در قلمرو ایران و شعاع ایران فرهنگی، تردید کند. شاهد بر این معنا تألیف و تصنیف هزاران اثر در علوم عقلی و ظهور دهها مدرسه و مکتب فلسفی و حکمی در این پهنه و محدودة زمانی، با محوریت ایران و فرهنگ ایرانی است که صد البته جوهر معارف قرآنی و تعلیمات ائمه هدی را در خود جای داده و بمدد آن، به این مقام شامخ دست یافته است. همچنین سخن و تلاش برخی نویسندگان عرب‌زبان در پوشاندن یا حتی انکار سهم ايرانيان در فلسفه، با داعیه‌هایی چون عقل عربی و مانند آن، بیشتر از سر تعلقات ملی‌گرایانه یا اغراض سیاسی است که سستی و بیپایگی آن نیز روشن شده و تقریباً از گردونه گفتمان علمی معاصر خارج افتاده است. با نگاهی به وضعیت کنونی عالم و رویدادهای پرشتاب آن در تمامی سطوح، و بویژه مقایسه وضعیت علوم عقلی میان عمدة کشورهای اسلامی از یکسو و ایران از سوی دیگر، نتایج مهمی حاصل میشود که نزدیکترین این نتایج به زمینه‌های ظهور و بروز گرایشهای انحرافی و سلفی و تکفیری در برخی مناطق عالم اسلام بازمیگردد و به اذعان جمهور تحلیلگران سیاسی و اجتماعی، این گرایشها و متعاقب آن، رفتارهای خشونت‌بار و حتی غیر انسانی، عمدتاً در بستر انجماد فکری و در غیاب معارف عقلی و فلسفی شکل گرفته و میگیرد. از این جهت، سرزمین ایران هیچ استعدادی برای اینگونه گرایشهای افراطی و سلفی نداشته و ندارد. در دانشگاه هزار سالة الازهر، با آن سابقه درخشان علمی، اکنون نه از تعلیمات فلسفی خبری هست و نه حتی اجازه بحث فلسفی داده ميشود و در عوض، به جولانگاه افکار منجمد سلفی و تکفیری و صدور فتواهای آنچنانی بدل شده است. این وضعیت را باید با تحولات مدارس فلسفی شیراز و اصفهان و تهران در چند قرن اخیر و تعلیم و تدریس متون فاخر و اصلی حکمت در مدارس علمیه و دانشگاه‌های کشورمان مقایسه کرد. حاصل آنکه، در روح و ضمیر مردمان این سرزمین ویژگیهایی وجود داشته و دارد که همواره پذیرای خرد و عقلانیت و اجتناب از هر گونه جمود و تصلب نظری و عملی بوده است. با چنین ظرفیت و استعدادی که در اعماق تاریخ این سرزمین قابل جستجو و شناسایی است، اکنون بازخوانی سهم ایران و فرهنگ ایرانی در تاریخ جهان، فارغ از انگاره‌های میهن‌گرایانه و ناسیونالیستی، ضرورت می‌یابد، بویژه آنکه با ظهور انقلاب اسلامی ملت ایران، این مردمان بعنوان ملتی تأثیرگذار و نقش‌آفرین در تمامی سطوح در چهار دهة اخیر در کانون توجه محافل و مراکز علمی و سیاسی جهان قرار گرفته‌اند. این بازخوانی از جهتی ناظر به جستجو در مدارک و شواهد مکتوب و غیر مکتوب و پژوهشهای علمی و میدانی معاصر است و از جهتی ناظر به تأملات و انظار تحقیقی اهل نظر، تا زوایایی از این تأثیر و تأثر را که مغفول مانده است، روشن نمايند. Manuscript profile
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        48 - Zoroastrian Wisdom and the Magi Religion in Ancient Greek and Roman Sources
        Hojjatullah  Askarizadeh
        The impact of Zoroastrian religion and worldview on Greek philosophy, ancient philosophers, and generally on history of philosophy as a fundamental topic regarding the historical development of philosophy has always been of interest to researchers. Ancient thinkers have More
        The impact of Zoroastrian religion and worldview on Greek philosophy, ancient philosophers, and generally on history of philosophy as a fundamental topic regarding the historical development of philosophy has always been of interest to researchers. Ancient thinkers have always spoken of Zoroastrian wisdom and philosophy and connected them to the Magi religion. The present paper examines Zoroastrian philosophy and its origin in the Magi religion based on ancient Greek and Roman sources. Based on such sources, the founder of this school of philosophy is a Zoroastrian who is much older than Zoroaster, the author of Avesta, who lived in the time of Goštāsp. Therefore, if we wish to study Zoroastrian wisdom and philosophy from the viewpoint of ancient Greek and Roman thinkers, we must seek its roots in the Magi religion; a religion that is apparently one of the oldest philosophical schools of ancient times and first appeared in Iran. Manuscript profile
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        49 - The Borderline between Gnosis and its Homogeneous Sciences
        Ali  Shirvani
        Gnosis is a familiar term which is frequently used in oral and written culture and has a wide range of meanings. This has resulted in some ambiguity in its various applications, particularly, in its recent usage including “pseudo-gnosis” and “newly developed schools of More
        Gnosis is a familiar term which is frequently used in oral and written culture and has a wide range of meanings. This has resulted in some ambiguity in its various applications, particularly, in its recent usage including “pseudo-gnosis” and “newly developed schools of gnosis”, as well as in discussions such as “the relationship between religion and gnosis”, “the relationship between the intellect and gnosis”, and “the relationship between philosophy and gnosis”. This paper is intended to determine the approximate borderline between gnosis (the science of theoretical gnosis) and philosophy as well as the difference between gnosis (the science of practical gnosis) and ethics through clarifying the meaning and concept of gnosis, distinguishing between practical and theoretical types of wisdom, and explaining the differences between them and the sciences of practical and theoretical types of gnosis. Manuscript profile
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        50 - Efficient Causality in the View of Islamic Mutikallimun and Philosophers
        Seyyed Sadra al-Din  Taheri
        Causality is at the center of several natural relationships which are studied in empirical sciences. Presently, it is the basis of the discovery of scientific laws. Moreover, the applications of different laws in various sciences, including all the laws related to indiv More
        Causality is at the center of several natural relationships which are studied in empirical sciences. Presently, it is the basis of the discovery of scientific laws. Moreover, the applications of different laws in various sciences, including all the laws related to individuals, societies, and other natural realms, in relation to fauna, flora, and minerals or inanimate things, have causality at their center. Here, the author has tried to examine the validity of the principle of causality from the viewpoints of two Islamic schools (Mu‘tazilah and Ash‘ariyyah) and two schools of Islamic philosophy (Peripatetic and Transcendent – from Ibn Sīnā to ‘Allāmah Ṭabāṭabā’ī). This paper consist consists of an Introduction, three detailed reports, a summary of findings, and a conclusion. Manuscript profile
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        51 - Philosophy and Art
        Seyyed Mohammad Khamenei
        Philosophy and Art Philosophy of Art
        Philosophy and Art Philosophy of Art Manuscript profile
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        52 - Editor's Note
        Seyyed Mohammad Khamenei
        اصل در انسانيت انسان، همان فرهنگ و انديشه» اوست و نهاد فرهنگ و معارف و اجزاء سازنده و پيراموني آن، همچون حكمت و علوم ديگر، در ميان بخشها و نهادهاي ديگر اجتماعي در حكم سنگ اصلي بناست، و همانگونه كه شخصيت و ارزش واقعي يك فرد را، نه با زر و ثروت و زور بلكه با سطح فرهنگ و ش More
        اصل در انسانيت انسان، همان فرهنگ و انديشه» اوست و نهاد فرهنگ و معارف و اجزاء سازنده و پيراموني آن، همچون حكمت و علوم ديگر، در ميان بخشها و نهادهاي ديگر اجتماعي در حكم سنگ اصلي بناست، و همانگونه كه شخصيت و ارزش واقعي يك فرد را، نه با زر و ثروت و زور بلكه با سطح فرهنگ و شكل انديشه ـ و سپس دانش ـ او ميسنجند، ارزش واقعي جوامع متمدن و ملل نيز با فرهنگ و ارزشهاي ناشي از انديشة فلسفي و اخلاقي آنها ارزيابي ميشود. متأسفانه برغم فريادهايي كه دربارة زوال يا سير نزولي پژوهش و آفت علوم انساني و بويژه در بخش فلسفه و علوم عقلي در بيشتر محافل زده ميشود، همه ساله سهم اين حوزة مهم در بودجة كشور ناچيزتر ميگردد و فرياد عطش اين دشت كويرگونه و خشكسالي اين وادي تشنه، به گوش ملائكه موكّل بر آن نميرسد و تير دعاي باران اين جماعت فرهنگي و سربازان گمنام حكمت و دانش، به هدف اجابت نميخورد. فلسفه و حكمت در اين ميان ـ ‌يعني در ميان خانوادة فرهنگ و رشته‌هاي فراوان علم و فرزندخواندگان آن كه گاه بنام هنر، نسب خود را به فرهنگ ميرسانند‌ ـ از همه محرومتر و صداي آن از همه ضعيفتر و دست آن از همه كوتاهتر است. مقدار بودجه‌يي كه در كشور صرف تقويت و تغذية نهادهاي مربوط به آن ميشود، حتي كفاف حيات و جلوگيري از زوال آنها را نميدهد، چه رسد به رشد و ارتقاي آنها. دولت و بويژه مجلس شوراي اسلامي ـ‌كه ژرفتر و بي‌پيرايه‌تر به اهميت امور ميپردازد‌‌ـ بايد توجه داشته باشند كه: اولاً، در كنار علوم و فنون و هنرهاي وارداتي كه خزانه و امهات آن در غرب است، تنها فلسفه و علوم عقلي است كه سرماية تاريخي و ملّي ماست و دهها قرن در اين سرزمين باليده و شاخه‌هاي خود را به ملل همسايه فرستاده است و نقطة قوت و برتري ما در جهان در عرصة گفتگوي فرهنگها و مقايسة تاريخها و ملتها ميباشد. ثانياً، اگر سود و فايده را ملاك قرار دهيم و پاي مقايسه پيش آيد كه آيا فلسفه و حكمت و اخلاق براي جامعه مفيدتر است يا براي مثال موسيقي و فوتبال؟ مسلم است هرچه سود بيشتر برساند سزاوار سهم بيشتري است. اما بايد پرسيد كه آيا افراد جامعه با گذراندن وقت با اقسام هنر و ورزش، راه صحيح زيستن و خوشبخت زندگي كردن را مي‌آموزند يا با علوم عقلي كه پاسخگوي نيازها و پرسشهاي اصلي و فطري بشر ـ ‌از كودك تا بزرگسال ـ است؟ و كداميك بهتر ميتواند خط‌مشي درست براي كامروا و سعادتمند بودن را به وي بياموزد؟ و پيشگيري از جرم و جنايت و منع ارتكاب خلاف هنجارهاي اجتماعي و اخلاقي را ببار بياورد؟ ثالثاً، در صورتي كه همة اعضاي اين خانواده را در سودمندي برابر بدانيم، باز ملاك مهمتري در توزيع بودجة سالانه پيش روي ما قرار دارد كه بايستي معيار كار قرار گيرد؛ يعني بايد بررسي كرد كه فقدان كداميك از نهادهاي فعال جامعه، ضايعه ببار مي‌آورد و ضعف كدام بخش از بخشهاي مرزوق دولت و مجلس، ميتواند فرهنگ و استقلال فرهنگي ملت و كشور را به خطر بيندازد؟ بديهي است كه فقدان و نبود برخي از اقسام هنر و ورزش بهيچوجه ضايعه نيست و براي ملت و كشور هيچ خرابي‌يي ببار نمي‌آورد ـ اگر نگوييم كه برخي منافع محسوس هم دارد‌ ـ اما فقدان انديشه‌ها و روحهاي سالم در پناه منطق علمي و اخلاق و حكمت و اصول پرورشي، ميتواند ديگر اندامهاي اجتماع را نيز بيمار و عيبناك كند و به نهادهاي ديگر سياسي، اقتصادي، اجتماعي صدمه بزند و خط‌مشي سالم افراد جامعه را به سرگرداني در وادي از خودبيگانگي و جهل و نااميدي مبدل سازد يا مردمي مجرم و خاطي ببار آورد. اميدواريم ‌اكنون كه مرحله بررسي براي توزيع صحيح و عادلانه بودجه در دسترس نمايندگان مجلس شوراي اسلامي است، اين نكات مورد توجه قرار گيرد و حق نهاد مفيد و سازنده‌يي همچون حكمت متعالية اسلامي و علوم عقلي پيراموني آن با ترازوي انديشه و عدالت سنجيده و به آن برسد. Manuscript profile
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        53 - A Study of Specific Commonalities of Duties from Religious and Philosophical Perspectives: An Anthropological Approach
        Ali Asghar  Jafari Valani Habibeh  Molapanah
        This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philoso More
        This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philosophical views in this regard could open some new horizons before us. Although religious figures and most philosophers advocate the “specific oneness” of human beings, existentialists acknowledge their specific multiplicity. Therefore, religions and most philosophers practically agree with the sameness of duties; however, theoretically speaking, it can be said that Man’s specific plurality necessitates the existence of different duties. Hence, it seems that there might be certain inconsistencies such as the contrast between Mullā Ṣadrā’s theory of Man’s specific multiplicity and his practical commitment to the similarity of duties. Nevertheless, to resolve this inconsistency, one can refer to Man’s stability in spite of their trans-substantial motion and specific plurality. Another contrast pertains to the verses referring to the essential equality of human beings and those emphasizing the performance of duties within the limits of one’s capabilities. One can refer to the difference between the stages of making the duties and their being made. Manuscript profile
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        54 - Philosophizing and playing with Philosophy in Coronavirus Period
        Nadia  Maftouni
        Game, amusement, and pleasure are the issues that always reflected on Fārābī’s works to the extent that he considered them as necessary and useful artworks within the framework of moral, moderate and happy considerations. For him, those who work hard and are serious for More
        Game, amusement, and pleasure are the issues that always reflected on Fārābī’s works to the extent that he considered them as necessary and useful artworks within the framework of moral, moderate and happy considerations. For him, those who work hard and are serious for attaining their rational happiness should enjoy a kind of tranquility and rest in order to feel refreshed in following up their objectives. Game and amusement are often accompanied with imitative images. The word imitation or mimesis is used by Abū Bashār Mattā in the translation of Aristotle’s Art of Poetics. Aristotle’s mimesis is the same imitation as monkey or parrot also does it. Ibn Sīnā, Khwajah Naṣīr al-Dīn Ṭūsī, and ‘Allāmah Ḥillī also used this term in their works. For Fārābī the meaning of mimesis is more than imitation and is associated with creation. In his view the faculty of imagination contains three potencies of preserving the sensory forms, and then possessing and imitating them. Man in the third one juxtaposes a sensory form with another sensory form which is usually coupled with a meaning. Moreover, imagination imitates universal and philosophical concepts and the intellectuals. Mimesis may take place with the aim of carrying out an amusement and game. Since in Fārābī’s view game and amusement are used in moral sense and he referred to them openly so they are not indecent and disapproved. Teachers can use from games in their teaching. In teaching Islamic philosophy, gnosis, and logic in coronavirus period, the author used from various games and utilized the facilities of Tehran University. Usually, cyberspace classroom is prosy as compare to the real classrooms but there are certain merits in cyberspace classroom that real classrooms lack them. Of course, Tehran University uses the same international model system for teaching students. Manuscript profile
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        55 - Philosophical Explanation of the Strategy of Creative Teaching of Natural Sciences in Schools with Reference to the Program of “Philosophy & Children”
        Fatemeh  Bandalizadeh
        The age of childhood and youth is the best period for social, emotional, and cognitive growth of children. On the one hand it constitutes the basis of human life, that is, what man has gained during the last centuries is due to his thinking power which played a decisive More
        The age of childhood and youth is the best period for social, emotional, and cognitive growth of children. On the one hand it constitutes the basis of human life, that is, what man has gained during the last centuries is due to his thinking power which played a decisive role in his growth. Therefore, all his successes and progresses are rooted in his creative thinking. In this line the present article makes attempt to carry out a philosophical explanation of the strategy of creative teaching of natural sciences in schools with reference to the program of “Philosophy & Children”. The method of the work is analytic-descriptive based on library sources including laws, books, thesis, national and international articles. According to the findings of the article, creative thinking plays an important role in natural sciences. Accordingly, traditional method in teaching natural sciences, not only prevents the growth of critical thinking, but also brings about a gap between the programs and their implementations. Therefore, the only solution is to make a change in the way of teaching this science with reference to the program of “Philosophy & Children” and following a philosophical approach in teaching natural science. Manuscript profile
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        56 - The Reason for the Lack of Aristotelian Political Philosophy Over the Orbit of Thought in the Islamic World, the Middle Ages
        Mohammad Osmani eslami eslami
        Islamic civilization in the second century AH was accompanied by the transfer of various sciences from Greece to Iranian civilization and from there to the Islamic world. In the process of the construction of objective structures, such as the government, it took its men More
        Islamic civilization in the second century AH was accompanied by the transfer of various sciences from Greece to Iranian civilization and from there to the Islamic world. In the process of the construction of objective structures, such as the government, it took its mental support from Greece and Plato and Aristotelian philosophy. Along the way, because of the characteristics of Arab culture and its religious elements, as well as the experience of Iranshahr that was being transmitted to the Islamic world, Plato's philosophy and apostasy were taken into account on the metaphysical basis, while Aristotelian philosophy, which is close to realism, became a state of thought. That is to say, the difficulties of the political are not thought of in the orbit of Aristotelian philosophy, but from the point of view of Platonic political philosophy. From this perspective, the question is why was the political philosophy in the process ignored? How would the objective structures of Islamic civilization be organized if Aristotelian political philosophy? The hypothesis in this article is that in Islamic civilization, there were subjective structures and structures that marginalized Aristotelian political philosophy. Intellectual structures such as mental duality, along with the domination of religious ideas, led to the manifestation of structures influenced by this notion in the political arena. Religious thought and mythical ideas were a fundamental factor in the tendency to think about the political and government structure. Of course, the experience of governing in the Iranian life of the Sassanid era, where neo-lauretism was the intellectual support of solving political difficulties, was also favored by Muslims as a model for thinking of social hardships. But on the contrary, Aristotelian philosophy, based on social realities and rational approach, was marginalized in the process. To this end, we analyze the subject with the Wittgenstein Interpretative Approach. Manuscript profile
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        57 - ُُEditor's Note
        Hossein Kalbasi Ashtari
        از مداخل مهم تاريخ علم و فلسفه جهان، مدخلي موسوم به «نهضت ترجمه» در دو قلمرو عالم اسلام و غرب لاتيني است. تتبّعات و تحقيقات متعدّدي در چگونگي اين دو رخداد مهم علمي و فرهنگي صورت پذيرفته و اكنون به بركت اين تلاشها، داده‌هاي ارزشمندي دربارة آثار و منابع، مترجمان و چگونگي More
        از مداخل مهم تاريخ علم و فلسفه جهان، مدخلي موسوم به «نهضت ترجمه» در دو قلمرو عالم اسلام و غرب لاتيني است. تتبّعات و تحقيقات متعدّدي در چگونگي اين دو رخداد مهم علمي و فرهنگي صورت پذيرفته و اكنون به بركت اين تلاشها، داده‌هاي ارزشمندي دربارة آثار و منابع، مترجمان و چگونگي ترجمة آثار از زبان مبدأ به زبان مقصد در اختيار ماست. برابر گاهشماري موّرخانِ تاريخ علم، نهضت ترجمة نخست، حدّ فاصل قرن سوّم تا پنجم قمري در عالم اسلام و در مناطقي چون بغداد و مرو و نهضت ترجمة دوم، حد فاصل اواخر قرن يازدهم تا اواسط قرن سيزدهم ميلادي در مناطقي چون صَقليّه (سيسيل) و طليطليه (تولدو) در جنوب اروپاي آنروز پديد آمد. بي‌ترديد در باب مبادي و انگيزه‌هاي دو حوزة فرهنگي و تمدني عالم اسلام و غرب لاتيني در اقبال به ترجمة متون نيز ديدگاههاي مختلفي عرضه شده است، ليكن همچنان پرسشهاي مهمي در اين زمينه وجود دارد كه نيازمند تتبّع و تحقيق افزونتري است، مانند اين پرسشها كه: به غير از احساس نياز به فراگيري دانشها ـ بويژه دانشهاي كاربردي نظير رياضيات، نجوم و طبّ ـ چه انگيزه يا انگيزه‌هاي ديگري در اخذ و اقتباس اين علوم وجود داشته است؟ در اقبال و توجه به علوم عقلي نظير منطق و فلسفه و كلام چه زمينه‌هاي روحي و فرهنگي مؤثر بوده است؟ و مهمتر اينكه: در اخذ و اقتباس علوم، چه افزوده‌ها و تغييراتي به صورتهاي اوليه آن علوم ضميمه شده است؟ بنظر ميرسد مبادي تحرّك و نشاط علمي سده‌هاي نخستين قمري در عالم اسلام و نيز تأثيرات ناشي از حضور هشتصد ساله حاكمان مسلمان (711 ـ 1492م.) در شبه جزيره‌ ايبري در جنوب اسپانيا از جمله موضوعاتي است كه همچنان نيازمند بررسي و پژوهش بيشتري است، زيرا در مقايسه با شرايط و موقعيتهاي قبل و بعد از اين مقاطع تاريخي، تحولات چشمگيري صورت گرفته كه تنها برمبناي آگاهي از گاهشماري آن تحولات، نميتوان به عمق روابط و مناسبات فرهنگي و معنوي آن روزگار پي‌ برد. به اين مطلب بايد مطلب ديگري نيز افزود و آن اينكه بخش اعظم پژوهشهاي صورت گرفته در خصوص اين دو جريان علمي بدست پژوهشگران غربي انجام شده و حتي آن بخش از اين پژوهشها كه مربوط به نهضت ترجمه در عالم اسلام است نيز عمدتاً از جانب پژوهشهاي غرب به شرق سرازير شده است، اين در حالي است كه منابع و مدارك تاريخي براي پژوهشهاي گسترده در اين زمينه در اختيار پژوهشگران عالم اسلام قرار داشته و دارد، مانند انبوهي از تراجم و فهرستها و گزارشهاي تاريخي كه هرچند نيازمند مطالعه و بررسي انتقادي است، ليكن حجم قابل توجهي از داده‌ها را در اختيار پژوهشگران اين حوزه قرار ميدهد. اميد آنكه اين مهم با همّت و دقت نظر صاحبان قلم و پژوهشگران علاقمند به حوزة تاريخ علم و تمدن تحقق يافته و افق جديدي از تأثير ميراث علمي جهان اسلام را به روي نسل حاضر بگشايد. Manuscript profile
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        58 - An Introspective Analysis of the Concept of Soft Total Quality Management with Emphasis on the Themes of Archetypes
        Hamzeh Amin-Tahmasbi S. Sina Masoumi
        Quality represents a philosophy, a combination of methods and practices, as well as a commitment to excellence, and has been considered in theoretical research as an important driver of sustainable competitive advantage. The concept of quality has evolved over time, mak More
        Quality represents a philosophy, a combination of methods and practices, as well as a commitment to excellence, and has been considered in theoretical research as an important driver of sustainable competitive advantage. The concept of quality has evolved over time, making it a good time to reflect on the philosophy of quality. The concepts of quality management today are derived from human findings that have been experienced, evolved, and remembered throughout history. Therefore, the use of archetypes can lead to a better understanding of direct data from psychological experience and a better grasp of the soft and hard aspects of quality management. For this purpose, the qualitative method of introspection was used to analyze the archetypes related to these two dominant approaches. Twelve academic experts were interviewed about the concept of soft quality management, and a local model for soft quality management was presented. To measure the model, the quantitative method of path analysis was employed, and a questionnaire was developed based on the extracted components. This questionnaire was provided to the managers of 64 active economic units in Guilan province. The components extracted from library resources were analyzed, and three “normative” variables (expressing interpretations and explaining systems of common meanings among groups), “relational” variables (describing human relations within and outside the organization), and “structural” variables (determining patterns within the organization) were explained. According to experts, causal relationships between variables were defined and evaluated. The results of this study provide management guidelines and operational strategies in accordance with the analyzed dimensions of soft quality management. Manuscript profile
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        59 - Government theory in Ibn Khaldun's view with emphasis on geographical and urban aspects
        amir aminzadeh
        The subject, origin, forms and function of the state have been seriously considered in the field of Islamic thought and have been discussed both from the perspective of political philosophy and from the legal point of view; So that this issue and the issue of sovereignt More
        The subject, origin, forms and function of the state have been seriously considered in the field of Islamic thought and have been discussed both from the perspective of political philosophy and from the legal point of view; So that this issue and the issue of sovereignty can be explicitly seen in many verses of the Holy Quran, as well as the words of Ali (AS) in Nahj al-Balaghah, as well as in theological, jurisprudential and historical texts of Muslims. The opinions and theories of scholars such as Farabi, Bu'ali Sina, Ghazzali, Khawaja Nasir Tusi and especially Abdul Rahman Ibn Khaldun in this field are very important and worthy of study and reflection. In the present article, an attempt has been made to briefly refer to the concept of government and sovereignty in religious texts, especially the Holy Qur'an, and to specifically examine and critique Ibn Khaldun's views and theories in this regard. Manuscript profile
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        60 - Formulation of Implicit Philosophy of Education inAncient Iranian Culture
        دکتر سمانه خلیلی khosrow Bagheri
        The purpose of this article is to extract the Iranian philosophy of education based on the cultural characteristics of the ancient Iran. To obtain this aim, we will consider Taylor’s definition of culture and his emphasis on four main elements including state, social co More
        The purpose of this article is to extract the Iranian philosophy of education based on the cultural characteristics of the ancient Iran. To obtain this aim, we will consider Taylor’s definition of culture and his emphasis on four main elements including state, social conditions, religion and education. In terms of research methods, we will employ historical method, transcendental analysis, and practical deduction. The findings of this research are organized in terms of the final goal of education, the fundamental concept of education, the philosophical foundations (anthropology, epistemology, and axiology) and the principles derived from them. Accordingly, in the ancient Iran, the final goal of education was “attaining goodness” and in this regard, different dimensions of human existence were considered. This point, especially in the individual aspect is one of the strengths of implicit philosophy of ancient Iranian education. Concerning anthropology, there was a deterministic look to human and his abilities, as well as social immobility and belonging to a particular social class, characteristics that can be criticized. In epistemology, the dependence of knowledge on the social classes, the lack of attention to the value of knowledge itself and the domination of imitative approaches over rationalization are among the weaknesses of this educational philosophy. There are also strengths and weaknesses in its axiology. In the social dimension, the stability of class values and the lack of power of choice are negative points. On the other hand, in terms of individual values, the commitment of individuals and the role of the family in transferring values are considered to be positive points. Manuscript profile
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        61 - Embodiment Learning: A Critique of Neurophilosophy Approach to Cognition and Learning
        bijan babaei بختيار شعباني وركي Tahereh Javidi Kalateh Jafarabadi Ali  Moghimi
        The main purpose of this paper is to explain Churchland's radical embodied approach to cognition and learning. This Research is conducted by using concept analysis and critical method. This paper illustrates that how the physicalists account of cognition and learning is More
        The main purpose of this paper is to explain Churchland's radical embodied approach to cognition and learning. This Research is conducted by using concept analysis and critical method. This paper illustrates that how the physicalists account of cognition and learning is problematic. As an alternative, the neurophenomenological approach of Varela and Mathurana is introduced. They reject physicalism on the bases of the enactive learning and introduce a situated embodied learning. Varela and Mathurana argue that the mind is not in the head and so learning should be considered as an embodied (more than brain), embedded (functioning in a related wider context), enactive (involving things organisms do) and extended (into the environment). Therefore organism and environment are intertwined in the circularity. Manuscript profile
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        62 - The Relation of Anthropological Foundation of the Theory of Bildung with the idea of University in the Thought of Wilhelm von Humboldt
        Ahmad Banyasady Mahdi Sajadi khosrow Bagheri Meysam Sefidhkhosh
        The theories of Bildung are among the most extensive theories in German thought. An illustration of Bilung is given by Wilhelm von Humboldt in the concept of university named after him as “Humboldtian University”. A certain anthropological framework plays an important More
        The theories of Bildung are among the most extensive theories in German thought. An illustration of Bilung is given by Wilhelm von Humboldt in the concept of university named after him as “Humboldtian University”. A certain anthropological framework plays an important role in this idea. The main purpose of this article is to, firstly, explain and identify the basic components of this framework. The next step is showing the relationship between these components and the pillars of the idea of a Humboldtian university. The results show that "human" in Humboldt's thought is not a predetermined being, rather the ideal of humanity will be raised through humans' purposeful and ongoing actions. Essentially, it depends - more than anything else - on the principle of freedom, the expansion of situations/ situations and empowerment conditions in an inclusive interactive context with the (non-human) world. It is also the achievement of a balanced and homogenous personality that this theory represents for human beings. In addition, the achievement of Bildung in the social field is the promotion of popular culture, which will bring it to the attention of the whole community. It is shown that Humboldt’s idea of the university also includes such features. The result of this research is expected to increase our insight into the theoretical foundations of one of the famous university ideals, the Humboldtian ideal, of which we as yet have paid little attention Manuscript profile
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        63 - Methodological Exploration of the Conceptual Analysis Process in the Islamic Philosophy of Education Based on the Theory of Conventional Perceptions of M.H. Tabatabaie
        sara hanifehzadeh alireza sadeghzdeh ahad faramarz gharamaleki Mohsen Imani Naeini
        The purpose of this paper is to present a methodological exploration of the process of analyzing educational concepts in philosophy of education with an Islamic approach based on the theory of conventional perceptions of M.H. Tabatabaie. The findings show firstly that e More
        The purpose of this paper is to present a methodological exploration of the process of analyzing educational concepts in philosophy of education with an Islamic approach based on the theory of conventional perceptions of M.H. Tabatabaie. The findings show firstly that educational concepts have these characteristics: 1. Conventional and normative, and therefore the impossibility of connecting them to facts and the truth 2. Not having a productive relationship with the obvious and theoretical theorems. 3. The possibility of change. 4- The possibility of the psychological connection of these types of concepts with the set of facts and needs of human existence. Therefore, it is necessary for educators to integrate these realities and existential needs in the process of analyzing educational concepts. Secondly, the most important criteria for accreditation of such concepts are: 1- Validity of values and supporting propositions, 2- Efficiency (in meeting the needs of human beings), and 3- Compatibility with other social values. Manuscript profile
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        64 - Methodological Exploration of the Conceptual Analysis Process in the Islamic Philosophy of Education Based on the Theory of Conventional Perceptions of M.H. Tabatabaie
        sara hanifehzadeh alireza sadeghzdeh ahad faramarz gharamaleki Mohsen Imani Naeini
        The purpose of this paper is to present a methodological exploration of the process of analyzing educational concepts in philosophy of education with an Islamic approach based on the theory of conventional perceptions of M.H. Tabatabaie. The findings show firstly that e More
        The purpose of this paper is to present a methodological exploration of the process of analyzing educational concepts in philosophy of education with an Islamic approach based on the theory of conventional perceptions of M.H. Tabatabaie. The findings show firstly that educational concepts have these characteristics: 1. Conventional and normative, and therefore the impossibility of connecting them to facts and the truth 2. Not having a productive relationship with the obvious and theoretical theorems. 3. The possibility of change. 4- The possibility of the psychological connection of these types of concepts with the set of facts and needs of human existence. Therefore, it is necessary for educators to integrate these realities and existential needs in the process of analyzing educational concepts. Secondly, the most important criteria for accreditation of such concepts are: 1- Validity of values and supporting propositions, 2- Efficiency (in meeting the needs of human beings), and 3- Compatibility with other social values Manuscript profile
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        65 - A Comparative Study on Critical Thinking in Social Philosophy of Horkheimer and “Philosophy for Children Program”
            yahya ghaedy
        This article is a comparative study between foundations, goals, and methodology of critical thinking in social philosophy of Horkheimer and “Philosophy for children”(P4C) program, and criticizing them. In order to realize this goal 3 questions are investigated on 3 as More
        This article is a comparative study between foundations, goals, and methodology of critical thinking in social philosophy of Horkheimer and “Philosophy for children”(P4C) program, and criticizing them. In order to realize this goal 3 questions are investigated on 3 aspects of foundations, aims and methods; and their relationship is studied. The result shows some similarities and differences between them. Similarities in foundations like being affected by Socrates, emphasize on thinking position in philosophy more than metaphysical subjects. About similarities in aims intellectual growth and to create better life is common in two approaches but the meaning of better life for them is different; for Horkheimer it means creating happiness for more people but in P4C program it means living in a democratic society with responsible and thoughtful citizens. Differences like adopting with social circumstances and the place of knowledge in social critic are mentioned. In methodology the main difference is to present certain and definable method for improving critical thinking in p4c but Horkheimer argue that critical thinking is a continuous process, so he doesn’t present a definite method only speaks of negative critique. The result of this study can be used for other researchers in philosophy and philosophy of education and other educational fields, curricula developer in educational systems, especially in developing an educational model for educating critical thinking. Manuscript profile
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        66 - Editor's Note
        Hossein Kalbasi Ashtari
        سنجش نسبت ميان فلسفه و فيلسوفان اسلامي با فلسفه و فيلسوفان يوناني و تأثير و تأثر ميان آنها، پيشينه‌يي دراز دارد و احتمالاً تتبّع و گردآوري نگرشها و تحليلها در اين زمينه و طبقه‌بندي نتايج حاصله از آن، خود بتواند موضوعي مستقل ـ و البته پُر ثمر ـ در اين زمينه بشمار آيد. د More
        سنجش نسبت ميان فلسفه و فيلسوفان اسلامي با فلسفه و فيلسوفان يوناني و تأثير و تأثر ميان آنها، پيشينه‌يي دراز دارد و احتمالاً تتبّع و گردآوري نگرشها و تحليلها در اين زمينه و طبقه‌بندي نتايج حاصله از آن، خود بتواند موضوعي مستقل ـ و البته پُر ثمر ـ در اين زمينه بشمار آيد. در قرون اخير و بويژه در خلال اغلب نوشته‌هاي مستشرقان، نگاه و تعبير اخذ و اقتباس حكماي اسلامي از سنت يوناني و يوناني‌مآبي به گرته‌برداري و تقليد و استمرار همه‌جانبه بَدَل شده و در لابلاي انبوهي از گزارشهاي مربوط به دورة ترجمه و فهرستهاي مربوط به شرح و تفسيرهاي صورت گرفته بر آثار افلاطون و ارسطو و نوافلاطونيان، ابتكارات و نوآوريهاي حكيمان مسلمان در مداخل و مسائل فلسفي و مابعدطبيعي كمرنگ و ناچيز انگاشته و حتي ناديده گرفته شده است. علاوه بر اين، استفاده از واژگان مبهم و نادرستي چون «فلسفة عربي» و حتي قرار دادن آن در مقابل اصطلاحات دقيق و عميقي همچون «فلسفة ايراني»، «حكمت خسرواني» و «حكمت مشرقي»، اگر نگوييم ناشي از مقاصد سياسي و دلبستگيهاي ملي‌گرايانه است، دست‌كم ناشي از ناآگاهي نسبت به سير و مسير تطّور فلسفة اسلامي و روح حاكم بر اين سنت عقلي است. اهل نظر و محققان حوزة فلسفة اسلامي بخوبي ميدانند كه نه‌تنها حكمت متعاليه صدرايي و مشارب فلسفي پس از آن، بلكه حتي نظامهاي فلسفي فارابي و ابن‌سينا، به رغم مشابهتهايي در قلمرو معرفت‌شناسي و كيهان‌شناسي و طبيعيات، در قلمروهايي چون هستي‌شناسي، علم‌النفس و معاد، از اساس با فلسفه‌هاي ارسطو و مشائيان متفاوت است. براي نمونه، چگونه ميتوان دغدغة بنيادين فارابي در هماهنگي و تطابق ميان عقل و شرع را به زمينه‌هاي فلسفي و تأملات نظري سنت يوناني و حتي نوافلاطوني پيوند زد؟ يا چگونه ميتوان تقرير استوار و خلاقانة ابن‌سينا درباره علّيت و بويژه عليت فاعلي را مربوط و متأثر از فلسفة ارسطو و اتباع او دانست؟ در مورد اخير، مراجعه به نمط چهارم اشارات و تنبيهات شيخ‌الرئيس براي درك و آگاهي از تمايز و فاصلة وي از اسلاف يونانيش كفايت ميكند. «عليت» بعنوان يكي از اركان مباحث مابعدالطبيعه از يكسو و نقص و كاستي تقرير ارسطوئيان از اين مبحث با تأكيد و تمركز آنان بر علّيت‌ غايي از سوي ديگر، ميزان فاصلة صاحب اشارات را از تمامي صُور مشارب فلسفي قبل از خودش روشن ميسازد. بيترديد، اين مبحث مسبوق به نوعي وجودشناسي مستقل از يونانيان و مشخّصاً بر تمايز ميان «وجود و ماهيت» و «امكان و وجوب» استوار است كه زمينه‌يي در اسلاف يوناني ندارد. نمونه‌هايي از اين دست فراوان است، آنچه از اين جُستار انتظار ميرود، گردآوري و برآورد ابداعات حكماي مسلمان در جميع مداخل و ابواب طبيعيات، مابعدالطبيعه و حكمت عملي است كه هم حيث تاريخي آن مورد نياز است و هم حيث تحليلي و پديدارشناسانة آن. از حيث تاريخي، ملاحظاتي بميان مي‌آيد كه بر لزوم اِعمال دقّت و تأمل افزونتر مي‌افزايد؛ مهمترين اين ملاحظات به نگرش و نگارش جديدي از سير تحول و تطّور تاريخي انديشه‌ها و مشارب فلسفي در عالم اسلام بازميگردد. پيش از اين به نقيصة مشترك بسياري از آثار مربوط به تاريخ فلسفة اسلامي اشاره كرديم و آن عبارتست از التزام و تقيد نويسندگان به پيش‌فرضها و انگاره‌هاي شرق‌شناسي در اين زمينه. بدين‌ترتيب، در گام اول، سنجش و نقد اين پيش‌فرضها براي تدوين هرگونه مجموعه‌يي در باب تاريخ فلسفه و عرفان اسلامي ضرورت دارد و بدون بازنگري در اين انگاره‌ها، نتيجة‌ كار حداكثر تقريري نو از نوشته‌هاي قبلي خواهد شد. Manuscript profile
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        67 - An Analytic Critique of the Reductionist Approach to Islamic Philosophy
        Zahra  Mazaheri Seyyed Mohammad Kazem  Alavi
        One of the recent debates regarding Islamic philosophy focuses on its originality and the questions of the “possibility of Islamic philosophy”. This identity-related problem has a significant effect on the history and future of Islamic philosophy. The view of the oppone More
        One of the recent debates regarding Islamic philosophy focuses on its originality and the questions of the “possibility of Islamic philosophy”. This identity-related problem has a significant effect on the history and future of Islamic philosophy. The view of the opponents of the originality of this denomination, including Orientalists, Western historiographers, some Arab scholars, and those who are against any kind of religious philosophy can be considered to be reductionist. In their theories, they have reduced Islamic philosophy to a philosophy imitating Greek philosophy, Islamic Kalām and theology, and Arabic philosophy. Opposing Orientalists and historiographers view Greek philosophy as the base and Islamic philosophy as one of its branches. Some of the opponents believe that any attempt at establishing Islamic philosophy is in vain by insisting on the incompatibility of religion and philosophy. Moreover, by rejecting the possibility of religious philosophy, including Islamic philosophy, they maintain that the use of the word Islamic as an adjective for philosophy, as an intellectual science, is not justified and, thus, equate Islamic philosophy with Kalām and theology. Some other opponents, including Arabs, avoid the use of the phrase “Islamic philosophy”, and, by emphasizing the language of philosophical texts in Islamic tradition, call it Arabic philosophy. They limit Arabic philosophy to the Arab race and believe that this view is supported by history of philosophy. The present paper provides a critical analysis of the proponents of reductionist approaches to Islamic philosophy and aims to demonstrate and defend the necessity of its originality as a historical reality. Manuscript profile
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        70 - Revisiting and Validating the Normative Approach to Sciences in the View of Islamic Philosophers
        Ahmad Shahgoli Fardin Jamshidi Mehr
        This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. Th More
        This study was conducted to clarify the view of Islamic philosophers regarding the graded approach to sciences and the dimensions and outcomes of this problem. One of the principles dominating the worldview of Islamic philosophers is the graded conception of affairs. This view also exists in relation to sciences and stipulates that sciences are of different levels and grades with respect to their value. In other words, some of them are more valuable, while some others are less valuable. Philosophers believe that philosophy is the noblest of all sciences and have provided some criteria and arguments in support of this claim. The purpose of this paper is to explain and revisit this approach and its epistemological effects based on a descriptive-analytic and critical method. Therefore, the authors have first introduced the basic principles and approaches of philosophers concerning this problem and then clarified their effects and consequences in other realms. Manuscript profile
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        71 - The Relationships Among Eros, Techne, and Philosophy in Plato’s Symposium and Phaedrus (With a Critical Emphasis on the Views of Vlastos and Nussbaum)
        Javid  Kazemi Seyyed Mohammad  Hakak Ali Naqi  Baqershahi Mohammad Raayat Jahromi
        Eros, the Greek god of love, in addition to its different meanings in the pre-Socratic mythological and philosophical history, has been used in Plato’s philosophy in different senses. This diversity has misled its interpreters in translating it into erroneous meanings s More
        Eros, the Greek god of love, in addition to its different meanings in the pre-Socratic mythological and philosophical history, has been used in Plato’s philosophy in different senses. This diversity has misled its interpreters in translating it into erroneous meanings such as love. The present paper examines the meaning of eros in Plato’s two Dialogs of Symposium and Phaedrus and then explores its relationship with philosophy and techne. In the dialog of Symposium, after being used in some different meanings, Eros is used in the sense of the longing and desire for observing absolute beauty, which is the same philosophy. This is because in Plato’s philosophy, the difference between the Idea of the good (philosophy is a motive for viewing it) and the Idea of beauty is mentally-posited. In other words, the Ideas of the good and absolute beauty are the same truth that is viewed from two points of view. Now that dialectics – an activity in which multiple details are recognized from the one and the one from multiple details – is introduced in the dialog of Phaedrus as an instrument of techne, it can be concluded that the Platonic lover, and the philosopher cannot perceive the Idea of beauty (or the good) unless through techne. The major problems in this paper are discussed based on the views of two interpreters of Plato, Gregory Velastos and Martha Nussbaum. Manuscript profile
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        72 - riticism of feminist arguments on "freedom of abortion due to moral rights of mother and fetus" based on fundamental methodology in moral philosophy
        Narges Roodgar zeinab kabiri
        Freedom of abortion is one of the serious feminist demands that is pursued in different tendencies with different arguments. In some of the arguments of social feminists, this demand is addressed in order to achieve the moral rights of mother and fetus. The need for fre More
        Freedom of abortion is one of the serious feminist demands that is pursued in different tendencies with different arguments. In some of the arguments of social feminists, this demand is addressed in order to achieve the moral rights of mother and fetus. The need for freedom of abortion because of the right of the fetus to enjoy favorable living conditions or because of attention to maternal quality, as well as because of the prohibition of compulsion to sacrifice as a moral right of women, as well as the right of women to conscious choice, are among the reasons. Some social feminists have suggested. According to the fundamental methodology, every theory of the humanities is influenced by the theoretical foundations of its evolution and cannot be understood without them. As a result, the correct evaluation of the theory depends on recognizing and examining the mentioned foundations. The above-mentioned feminist arguments with their claims about the moral right of mother and fetus have been formed in the supervisory foundations of the schools of philosophy of ethics. Has made them possible. Manuscript profile
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        73 - Investigating the moral and social effects of divorce in popular jurisprudence
        abdolhamid navardi aboalghasem asi moznab Ahmad sadeghian
        God has made permanent marriage a priority for man compared to broken marriage. Mut'ah is a kind of legitimate marriage in Islam, which provides a good solution to prevent social problems, and its position is specified in verse 24 of Surah An-Nisa '. In order to acknowl More
        God has made permanent marriage a priority for man compared to broken marriage. Mut'ah is a kind of legitimate marriage in Islam, which provides a good solution to prevent social problems, and its position is specified in verse 24 of Surah An-Nisa '. In order to acknowledge its legitimacy from the point of view of Shiites and Sunnis, forty commentaries on jurisprudential, legal and educational issues were selected from the commentators of the Qur'an through the library method and bibliographic review of 183 commentaries. Due to the incorrect understanding of the jurisprudential and moral nature of mut'ah (temporary marriage) in society, this institution is not used in its constructive direction. Also, our laws regarding some of its special rulings are incomplete, vague and sometimes silent, and in these rulings, there are differences of opinion in jurisprudence that long-term temporary marriage is one of these cases. ) Fought against the boycott order due to the prohibition of the government by the second caliph; Because its absolute prohibition had no religious justification. In this article, mut'ah is examined from the point of view of popular jurisprudence from the point of view of the government, and while addressing the documents related to the principle of mut'ah legitimacy, which may play a role in comparative and controversial issues, the ruling on temporary marriage is discussed in terms of abrogation or prohibition. Because the Sunnis claim the abrogation or prohibition of this type of marriage using government authority. It has also been suggested that the Islamic government should, based on its interests, according to time and place, impose restrictions and conditions to prevent the occurrence of moral problems arising from it, and at the same time, provide the ground for its rational use. Temporary marriage, if exposed to permanent marriage, also eliminates the risk of the family foundation collapsing or not forming. Despite the context of the verse and the initial legitimacy of the ruling regarding the slaves and men of the Islamic Revolutionary Guard Corps, this moral ruling was extended to other members of society; And while examining wisdom, philosophy and its status, the cases that have been recommended to be allowed; Including the position of mut'ah in war, long journeys and the preservation of chastity and mental health, and the cases in which it has been recommended not to allow it; Threats to the family system, sexual diversity, and Shiite religiosity were described. Manuscript profile
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        74 - A review and critique of Oliver Leaman's views on the conflict between the revelation and philosophy
        Alireza Asaadi
        Oliver Leaman (1950-) Orientalist, Quran researcher and Western commentator on Islamic philosophy, has studied the relationship between the Quran and philosophy in some of his works. Although he has a more moderate view of the impact of Quranic teachings on Islamic phil More
        Oliver Leaman (1950-) Orientalist, Quran researcher and Western commentator on Islamic philosophy, has studied the relationship between the Quran and philosophy in some of his works. Although he has a more moderate view of the impact of Quranic teachings on Islamic philosophy than many orientalists, and has accepted the role of the teachings of the Holy Quran in the formation of Islamic philosophy, But on the issue of the conflict between the Qur'an and philosophy and the solution of Islamic philosophers for it, he has made some thought-provoking statements. This article examines and critiques his view in this field with a critical descriptive method and while explaining his view and the truth of the conflict, shows that first of all, the conflict occurs only between philosophical rational understanding and human Quranic understanding and the perception of the conflict between the Qur'an and philosophy among orientalists stems from the analogy between Islam and the Qur'an with Christianity and the Bible. Second, contrary to what Oliver Leaman says, the solution of Islamic philosophers, including Ibn Rushd, does not require the subjugation of the Qur'an and revelation.Third, if opponents of philosophy in the Islamic world or orientalists have accused Muslim philosophers of such beliefs as denying the divine knowledge of the details of time or bodily resurrection and following Aristotle in the matter of the soul, it is because of a misunderstanding of their words. Manuscript profile
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        75 - Editor's Note
        Hossein Kalbasi Ashtari
        از زمره مقاطع حساسّ و درخشان تاريخي كه از قضا بطور خاص با تاريخ فلسفه پيوند مستقيم دارد، قرن پنجم پيش از ميلاد با محوريّت و ميدانداري دو تمدّن اصلي ايران و يونان است. البته آگاهي ما از اين دوره شوربختانه يكسويه است و عمدتاً متكّي بر نوشته‌ها، منابع و گزارشهاي مورخان يون More
        از زمره مقاطع حساسّ و درخشان تاريخي كه از قضا بطور خاص با تاريخ فلسفه پيوند مستقيم دارد، قرن پنجم پيش از ميلاد با محوريّت و ميدانداري دو تمدّن اصلي ايران و يونان است. البته آگاهي ما از اين دوره شوربختانه يكسويه است و عمدتاً متكّي بر نوشته‌ها، منابع و گزارشهاي مورخان يوناني است و از اين سو، يعني جهان ايراني و بطور خاص سرزمين پارس، هيچگونه مدركي در اختيار ما نيست و اگر هست، براي عرصه تاريخ‌نگاري و مستندسازي كارآيي چنداني ندارد. قرن پنجم را عصر طلايي و شكوفايي فرهنگ و تمدن يوناني ناميده‌اند و البته كه در اين تعبير و توصيف حقيقتي نهفته است: در آن دوره، بجز شماري از فيلسوفان، مجموعه‌يي از هنرمندان، شاعران، دانشمندان، نويسندگان و سياستمداران مهم و تأثيرگذار ظهور كردند كه آثار قلمي و معنوي آنان امروز نيز با گذشت بيش از 25 قرن، همچنان در مركز توجّه هر پژوهش علمي و تاريخي و فرهنگي است. هرچند از فيلسوفان آن دوره ـ موسوم به پيشاسقراطيان ـ بلحاظ آثار مكتوب، بغير از پاره نوشته‌ها، كتاب و دفتر و رساله منظّم و كاملي در اختيار نداريم، اما همين مقدار اندك و پراكنده هم براي تاريخ فلسفه و خود فلسفه، منبعي سرشار از تفكّر و تأمّلات عميق نظري است و دور نيست كه هر يك از آنان بعنوان آموزگار فلسفه براي ادوار بعدي خوانده شوند. دربارة نقش و سهم ساير دانشمندان و هنرمندان بسيار گفته‌اند و نوشته‌اند و امروزه در نوشته‌هاي مختصر و مفصّل نويسندگان غربي، بعنوان نياي پرافتخار فرهنگ، از آنان همچون پشتوانه درازدامن تاريخي ياد ميشود. نقد و ارزيابي آثار علمي و فرهنگي آن دوره با عنوان تمدن يوناني از جهات مختلفي قابل تأمل است كه به برخي از آن جهات در قالب ملاحظه مقدماتي اشاره ميشود: 1. در عنوان «سرزمين يونان» و «فرهنگ يوناني» قدري مسامحه و اغماض وجود دارد. چنانكه ميدانيم، سرزميني كه امروزه با نام كشور يونان شناخته ميشود، در قديم مشتمل بر مجموعه‌يي از جزاير و مناطق مستقل و نيمه‌مستقلاً بوده است كه عمدتاً در سواحل مديترانه و تركيه امروزي ـ آسياي صغير ـ بصورت كولونيها و مستعمره‌نشينها پراكنده شده و به‌اعتبار مهاجرت ساكنان يونان مركزي ـ آتيكا ـ به مناطق يوناني‌نشين آن دوره، شهرت يافتند. شايد عامل زباني نيز بيتأثير نبوده است، بطوريكه زبانهاي محلي جزاير و مناطق پراكنده آن عصر، پس از مدتي به زبان ـ و البته فرهنگ ـ عمومي يونان قديم خو گرفتند. گذشته از اين، نزاع و مناقشات سياسي و نظامي ميان آن مناطق، همواره در طول قرن پنجم بر قرار بوده است كه مشهورترين نمونه آن، نزاع و رقابت مستمر ميان آتن و اسپارت، بعنوان سمبل تقابل دو فرهنگ و نظام سياسي عصر باستان تلقي شده است. بدين ترتيب، چيزي بنام «دولت واحد» و حتي «وحدت سياسي» تحت عنوان «امپراتوري يونان»، عاري از واقعيت است و اين سرزمينهاي پراكنده، رقيب و حتي دشمن يكديگر، تنها در نقاطي خاص براي حفظ منافع و در مقابل دشمن مشترك به يكديگر نزديك ميشده‌اند و لذا اطلاق مفهومي واحد و يكدست بر اين قطعات متكثّر و عمدتاً ناسازگار، خالي از مسامحه نيست. 2. در مورد فيلسوفان و مكاتب و نحله‌هاي فلسفي نيز همين ملاحظه جاري است. بغير از كساني چون سقراط و افلاطون، اغلب يا تمامي چهره‌هاي شاخص فلسفي پيش و پس از سقراط، عمدتاً به خارج از قلمرو يونان مركزي تعلق داشتند و در آتن، بعنوان مهاجر و احياناً شهروند درجه دوم محسوب ميشدند. مشهود است كه ارسطو بعنوان بيگانه و مهاجر، براي تأسيس مدرسه خود به خارج از شهر آتن كوچ كرد و در طول فعاليت علمي خود، همواره تحت نظر حاكميت و رقباي خود قرار داشت. اين موضوع در مورد نويسندگان و دانشمندان و هنرمندان نيز صادق است و كمتر چهره‌يي در اين عرصه‌ها را ميشناسيم كه از سرزمين اصلي و مركزي يونان آن عصر، بر آمده باشد. نظير اين موقعيت در دنياي قديم را ميتوان شهر اسكندريه در شمال آفريقا نام بُرد. پس از افول و زوال قدرت سياسي و فرهنگي آتن، جمعيت زيادي از دانشمندان راه اسكندريه را در پيش گرفتند و در آنجا مدارس و حلقه‌هاي علمي، يكي پس از ديگري شكل گرفتند. چنانكه روشن است اطلاق عنواني مانند «تمدن اسكندريه» نيز خالي از اشكال نيست. بهر روي، فارغ از ملّيت و تعّلق افراد به آب و خاك و سرزمين مادري، سخن ما در تحليل و سنجش اصطلاح «تمدن يوناني» با تمركز بر قابلّيت و استعدادهاي ذاتي و جبلّي آنست كه در قياس با تمدنهاي ديگري، نظير هند، چين، مصر و ايران، نياز به بازخواني دارد. براي نمونه، موقعيت و شرايط امپراتوري پارس در همان عصر و برخورداري آن از وحدت سياسي و فرهنگي، دست‌كم در بازه زماني دويست سال حاكميت هخامنشيان، براي چنين مقصدي ميتواند مَدد رساند. ملاحظات ديگر در اين زمينه را به يادداشت بعدي واميگذاريم. Manuscript profile
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        76 - سرگذشت، احوال و مقام فلسفی حکیم میرزا حسن کرمانشا
        عباسعلی منصوری
        حکیم میرزا حسن کرمانشاهی (متوفای 1336 ق) از حکمای بزرگ مکتب تهران است کهفیلسوف جامع و حکیم فاضل جناب میرزا حسن کرمانشاهی حکیمی است که به گفته سید جلال الدین آشتیانی جامع ترین فیلسوف بعد از حکمای اربعه تهران است و تقریبا تمام اساتید فلسفه بعد از او بی واسطه یا با واسطه ش More
        حکیم میرزا حسن کرمانشاهی (متوفای 1336 ق) از حکمای بزرگ مکتب تهران است کهفیلسوف جامع و حکیم فاضل جناب میرزا حسن کرمانشاهی حکیمی است که به گفته سید جلال الدین آشتیانی جامع ترین فیلسوف بعد از حکمای اربعه تهران است و تقریبا تمام اساتید فلسفه بعد از او بی واسطه یا با واسطه شاگرد ایشان بوده اند.اما علا رغم نقش و مقام بزرگی که در تاریخ فلسفه معاصر ایران دارد، گمنام مانده و قدر و منزلت ایشان در سطح مجامع علمی نیز مغفول مانده است.این پژوهش تلاش نموده است که با دقت و صبوری این حکیم فاضل را به علاقمندان به تاریخ کرمانشاه و به مجامع علمی فلسفه و علاقمندان به فلسفه اسلامی معرفی نماید.امتیازات و دست آوردهای این پژوهش عبارتند از: تفصیلی ترین پژوهش در مورد میرزا حسن کرمانشاهی است در عین حال سعی وافر شده است که حتی المقدور از ورود به مباحث حاشیه ای پرهیز شود2- بررسی اساتید میرزا حسن و نوع ارتباط وی با این اساتید3- فرضیه یادگیری فلسفه از طریق آموزش خودخوان فلسفه 4-اشاره به شاگردانی که استاد صدوقی سها از ایشان نامی به میان نیاورده بود5-توضیح مفصل و تحلیلی مقام علمی میرزا حسن در پنج بخش: گستره مهارتی و دانشی میرزا حسن کرمانشاهی ، عمق اندیشه و قدرت تحلیل میرزا حسن کرمانشاهی ، مشرب فلسفی میرزا حسن کرمانشاهی ،جایگاه عرفان در اندیشه میرزا حسن کرمانشاهی،توانایی و مهارت در تدریس 5- جمع آوری حکایت نقل شده در مورد میرزا حسن کرمانشاهی . Manuscript profile
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        77 - Explaining Deleuze's view on corona pandemic management with a community-oriented approach
        mohamad taghi heydari saeed moharami MAHTAB AMRAYI محمود  اميد علي
        The history of twentieth-century urban planning is replete with theories and methods that rely on the ontological, cognitive, and methodological assumptions of the positivist paradigm; In fact, pre-late urban planning of the late 1970s is a legacy of the dominance of th More
        The history of twentieth-century urban planning is replete with theories and methods that rely on the ontological, cognitive, and methodological assumptions of the positivist paradigm; In fact, pre-late urban planning of the late 1970s is a legacy of the dominance of the modernist rationalist approach of the 1950s and 1960s. One of the most important theorists of postmodernism is the French philosopher Gilles Deleuze. Deleuze tries to introduce a new look at knowledge by presenting his horizontal and transverse approach to knowledge, which is called "rhizomatic approach"; A view that opposes the tree approach to knowledge and challenges all the different epistemological systems based on the tree approach to knowledge. Deleuze argues that tree systems are linear, hierarchical, static, and vertical, and suggest cuts, divisions, and lines between things. Tree thinking is "thinking", while rhizome thinking is "thinking". The Covid 19 epidemic occurred in the 21st century at a time when various countries were developing and expanding complex relationships around the world, and success was one of the states with the most relationships. The lowest rate. At the beginning of the spread of Covid 19, each country tried to prevent the spread of the epidemic in their own country. Among these, the community-based approach focuses on the role of the voluntary and grassroots sector in local development and the formation of community-based organizations, above all on the role of the voluntary and grassroots sector in local development and the formation of organizations. Emphasis is community-oriented. In this approach, local communities are pioneered, spontaneously organized to achieve common interests and goals, including problem solving, achieving social welfare, and moving beyond the status quo of their local community. Manuscript profile
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        78 - Oliver Leaman’s View of the Conflict Between Revelation and Philosophy
        Alireza Asaadi
        The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both More
        The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both Shi‘ite and Sunnite, since the advent of Islam and, following this, has been discussed by Orientalists in the field of Islamic studies as well. Oliver Leaman, the Orientalist, Qur’ān researcher, and Western interpreter of Islamic philosophy, has dealt with the problem of the relationship between the Qur’ān and philosophy. While adopting a more moderate standpoint in comparison to many other Orientalists, and while acknowledging the consistency of revelation with philosophy, he believes that Qur’anic theorems and teachings have influenced the development of Islamic philosophy. Moreover, he has propounded a number of noteworthy points in his analysis of the theory of conflict of reason with revelation and evaluation of Islamic philosophers in this regard. Following a descriptive-critical method, this paper clarifies and criticizes Leaman’s view of this theory and demonstrates that, firstly, the conflict exists only between the human intellectual philosophical and Qur’anic perception of this problem, and the hypothesis of the conflict between revelation and philosophy among many Orient ologists stems from comparing Islam and the Holy Qur’ān with Christianity and the Holy Book. Secondly, the author states that, in contrast to Leaman’s claim, the solution provided by Islamic philosophers, including Ibn Rushd, does not necessitate undermining the significance of the Qur’ān and revelation and accusing Muslim philosophers of denying God’s knowledge of particulars and corporeal resurrection and following Aristotle regarding his theory of the soul, which originates in a misunderstanding of Islamic philosophers’ views of this conflict by opponents of philosophy in the Islamic world or Orientalists. Manuscript profile
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        79 - Character and Scientific Status of Mīrzā Ḥassan Kermānshāhī in Contemporary History of Philosophy and Wisdom in Iran
        Abbasali  Mansori
        Mīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study a More
        Mīrzā Ḥassan Kermānshāhī (d. 1336 AH) was one of the prominent philosophers of the philosophical School of Tehran, who, despite his significant role in the history of contemporary Iranian philosophy, has remained unknown in academic communities and centers. This study aims to introduce this knowledgeable philosopher to the lovers of contemporary history of philosophy in Iran and Islamic philosophy and scientific philosophical communities relying on accurate and authentic sources. To accomplish this task, the author has tried to avoid marginal issues; however, this paper can be considered to be the most extensive study of Mīrzā Ḥassan Kermānshāhī’s character. He has also tried to introduce this philosopher’s masters and discuss the relationship between them, elaborate on Kermānshāhī’s self-study of philosophy, refer to some of his students who have rarely been named in related sources, and present an extensive analytic discussion of Kermānshāhī’s academic station regarding his vast knowledge, depth of thought and power of analysis, philosophical insight, gnostic thoughts, and teaching skills. Manuscript profile
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        80 - Theoretical foundations of philosophy for children in the education system
        Hamid   Khaliq Panah
        Considering a subject like philosophy for children, fosters creativity, reasoning, moral understanding, the ability to understand and develop relationships. Of course, it should not be forgotten that considering such a program turns these children into people who search More
        Considering a subject like philosophy for children, fosters creativity, reasoning, moral understanding, the ability to understand and develop relationships. Of course, it should not be forgotten that considering such a program turns these children into people who search in philosophical, moral, social, etc. fields and transforms the educational system as well. The effort to research the theoretical foundations of philosophy for children is also your familiarity with the benefits of the philosophy curriculum. The belief that the goals of teaching philosophy to children contradict the goals of education in Islam is one of the most important reasons for the non-implementation of this program in the official education system of our country. Are. According to the meaning defined for philosophy in this program, it can be seen that its basis is the cultivation of the intellect, which is also emphasized on its importance and training in religious texts. Because the training of the intellect will lead to the training of wise and thoughtful people who will make it possible and possible to achieve the desired perfection in the society. On the other hand, the ultimate goal of religious education is to bring man to perfection and closeness to God, which can only be achieved if the intellect is trained as the support of the heart's faith. With a little reflection, we can see that the goals of these two educational perspectives are not contradictory to each other, but they correspond to each other. Manuscript profile
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        81 - Cultivating critical thinking and its approaches
        Ali Bakhsh   Nazariani Asl sharullah Allameh Hakimeh  Moradi Behrooz rahbarian
        Defenders of critical thinking believe that critical thinking can increase the general impact of human characteristics on social classes and groups. Critical education and critical thinking emphasize the role of empowering human resources. In such a way that learners de More
        Defenders of critical thinking believe that critical thinking can increase the general impact of human characteristics on social classes and groups. Critical education and critical thinking emphasize the role of empowering human resources. In such a way that learners develop critical thinking and practice and pay attention to the criterion of sufficiency in this regard. The purpose of this research is to cultivate critical thinking and its approaches. The research method is documentary-analytical. The results showed that more attention should be paid to developing critical thinking methods in people. Also, in the education process, while strengthening the spirit of criticism in teachers, it is necessary to create the spirit of criticism and the field of investigation and research in students. It has stated the results of the related researches, which confirm the effect of this method in the development of research thinking. Manuscript profile
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        82 - Examining the challenges of using philosophy education for children
        Hasan Ali  Pourgharib
        Philosophy for children can help the thinking process of young people. Our proposal does not consider philosophy, as most people understand it, as an empty body of preconceived ideas: we approach philosophy of action. This is not the exclusive property of those who call More
        Philosophy for children can help the thinking process of young people. Our proposal does not consider philosophy, as most people understand it, as an empty body of preconceived ideas: we approach philosophy of action. This is not the exclusive property of those who call themselves 'philosophers', but of human nature. Considering the importance of education for children in contemporary philosophy, this research examines the challenges and solutions related to philosophy and philosophy education for children. According to the above goal, 10 challenges were identified as the most important of these challenges: the concept of philosophy as a discipline, the lack of trained and skilled educators to teach philosophy to children, the gap between existing social values and norms. The ambiguous role of the teacher in this type of education, the rapid use of philosophy for the education of children, the family's ignorance of the philosophy of education for children, the lack of cognitive development of children to understand abstract concepts from the philosophy of education programs for children. Manuscript profile
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        83 - Objectives of the philosophy program for children
        Raham  Parade Mohammad Hassan   Badst Halima   Badst
        The purpose of this research is the goals of the philosophy program for children. In this research, critical thinking and its place in education and its role in Lipman's educational program were examined from the perspective of educational philosophers. The research met More
        The purpose of this research is the goals of the philosophy program for children. In this research, critical thinking and its place in education and its role in Lipman's educational program were examined from the perspective of educational philosophers. The research method is descriptive and analytical of the type of library study. After reviewing and analyzing the materials in this research, it can be concluded that critical thinking is the concern of all philosophers of education and that the program of Fabak (Philosophy for Children) is the missing link in today's education. In this program, students increase their reasoning, analysis, and evaluation skills by participating in philosophical exploration circles, and participating in philosophy classes for children has a positive effect on students' self-confidence, self-belief, and socialization. The purpose of teaching philosophy to children is described as follows: 1- Improving reasoning ability 2- Cultivating creativity 3- Cultivating critical thinking 4- Cultivating moral understanding 5- Cultivating artistic values 6- Cultivating citizenship 7- Individual and interpersonal growth 8- Cultivating Conceptualizing ability in translation Manuscript profile
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        84 - Theology and theism in philosophy and religions
        Mohsen   Pasadeh
        God, the creator of the world and the most perfect existence, is the central concept of most religions, especially Abrahamic religions. There are various concepts and definitions of God in the minds of people and religions. There is no inevitable relationship between be More
        God, the creator of the world and the most perfect existence, is the central concept of most religions, especially Abrahamic religions. There are various concepts and definitions of God in the minds of people and religions. There is no inevitable relationship between belief in God and religiosity, and some people who do not believe in religion believe in God. According to the Shia, God is the only one and the source of all perfections and the cause of existence of all beings and has an eternal and eternal essence. There is no other creature like him. His essence is the same as his attributes. It is a simple and immaterial fact. He cannot be seen neither in this world nor in the hereafter, and he has absolute knowledge and power, he is present everywhere and has a complete connection with his creatures. The existence of God and some of his attributes can be proved by sense, reason and nature; But its infinite essence cannot be perceived by limited sense and intellect. Some Western philosophers and Christian theologians believe that the God that is proven in philosophy is contrary to the God that religion describes. Some other thinkers believe that the God of religion is worthy of love and questioning, while the God of philosophers is only a wajib-ul-jood that does not throw salt in hearts. The claim of dualism between the God of religion and the God of philosophy is not acceptable from the perspective of the Qur'an and Islamic philosophy; Because according to the Qur'an, one of the unique attributes of Allah Almighty is "uncreated object". The necessity of philosophy is the only thing without a cause. Therefore, "non-created object" is the exclusive description of Allah in the Qur'an and obligatory for philosophy. Therefore, Allah's example and Wajib al-Wujud are the same. The truth of the second claim is by focusing on the inherent and current attributes of God. God's current attributes express God's various relationships with creatures and humans; But the inherent attributes describe the nature of God and His perfections.. Manuscript profile
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        85 - Machiavelli and his Relation to the New Political Philosophy
        Masoomeh  Hajati Mohammad  Akvan Amir Mohebbian
        Machiavelli’s thinking opens a new window of politics on the world. The cornerstone of that world is independence and humanism. Machiavelli is the first political thinker who paves the way for modern political theory by defining the concept of politics as the function o More
        Machiavelli’s thinking opens a new window of politics on the world. The cornerstone of that world is independence and humanism. Machiavelli is the first political thinker who paves the way for modern political theory by defining the concept of politics as the function of power strategy. Machiavelli’s two main books are The Prince and Discourse of Livy. A study of Machiavelli’s The Prince defines politics in terms of power and law. Due to this reason, he advises politicians to have a strong army and a codified law. A strong army is to protect the territorial integrity and defend the borders of a country and the codified law is to keep people and states under a single flag. For law enforcement, he first recommends the study of history and then the correct conclusions of events to historians and politicians. This is because whoever knows history is in control of the situation of the people. Moreover, this is why historical events are usually repetitive. Machiavelli’s other book, Discourse of Livy, is an instruction for a prince or a president. This article deals with the influence of Machiavelli’s theories on later political behavior in five chapters and a conclusion. Manuscript profile
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        86 - Investigating and analyzing the role of anthropology in the foundation of modern Islamic culture and civilization
        Rohollah  Pour Asiab Dezej Seyyed Hossein  Vaezi mohammad reza shamshiri
        Islamic culture and civilization has an incomparable richness due to its connection with the revelation, Quranic and narrative world which can guide all people at any time and place and under any conditions until the Day of Judgment and guarantee their happiness in this More
        Islamic culture and civilization has an incomparable richness due to its connection with the revelation, Quranic and narrative world which can guide all people at any time and place and under any conditions until the Day of Judgment and guarantee their happiness in this world and the hereafter. On the other hand, the unique role of Islamic philosophy as the intellectual and epistemological support of Islamic culture and civilization is extremely important. Now, it should be noted that in the future, what is the role of the anthropology of Islamic philosophy in designing the theoretical foundations of the new Islamic culture and civilization and the Mahdavi society, which is repeatedly emphasized by the Imam of the ummah and the Supreme Leader of the Islamic Revolution? With its anthropological approach, Islamic philosophy enters the theoretical foundations of modern Islamic culture and civilization and the Mahdavi society and explains it fully and accurately and based on this, he plans the shape of a good human life. In other words, solving this problem will solve all practical problems of modern Islamic culture and civilization, because behavioral and practical issues have a direct and close relationship with theoretical issues and are affected by them. This research aims to investigate and analyze the anthropology of Islamic philosophy in the modern Islamic culture and civilization and the Mahdavi society and with a descriptive-analytical method, it seeks to show the important and vital role of the anthropology of Islamic philosophy as a theoretical topic of the modern Islamic culture and civilization and the Mahdavi society. The findings of the research include the implementation of detailed and deep theoretical topics of anthropology of Islamic philosophy in modern Islamic culture and civilization. Manuscript profile
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        87 - Islamic Philosophy’s Encounter with Western Philosophy in Qajar Period
        Tahereh Kamalizadeh
        The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment More
        The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment of Tehran’s philosophical school, and the beginning of cultural change and rationalism in this city resulted in its scientific and cultural flourishing. On the other hand, this period marked the commencement of cultural relationships with modern Europe and introduction of modern Western philosophy to Iran through the translation of educational and political texts and books. However, this event was not taken seriously by either masters and researchers of Islamic philosophy or intellectuals and did not lead to a serious philosophical challenge during this period. Using a descriptive-analytic method entailing library research and document analysis, this study investigates two main approaches to modern Western Philosophy, modernist and kalami, in Qajar Period. The focus of this paper is on the encounter of masters of Islamic philosophy with modern Western philosophy. The findings indicate the lack of a serious attention to this philosophy in the traditional field of Islamic philosophy, particularly in Tehran School and lack of any interaction with it on the part of philosophers, teachers, and researchers engaged in Islamic philosophy. Here, while criticizing this encounter and investigating its various cultural, social, and epistemological reasons, the author suggests a dialog and interaction with modern philosophy instead of banishing and ignoring it. Manuscript profile
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        88 - Editor's Note
        Hossein Kalbasi Ashtari
        «تاریخ متافیزیک» از زمره عناوین و مداخل پُربسامد در میان مداخل فلسفی دورۀ جدید و معاصر است. تعریف، موضوع و مسائل متافیزیک (و «مابعدالطبیعه» در ترجمه عربی و فارسی آن)، از زمان خود ارسطو و در میان شاگردان و اتباع وی در ادوار مختلف ـ‌ از جمله در دوران اسلامی ـ محل بحث و تأ More
        «تاریخ متافیزیک» از زمره عناوین و مداخل پُربسامد در میان مداخل فلسفی دورۀ جدید و معاصر است. تعریف، موضوع و مسائل متافیزیک (و «مابعدالطبیعه» در ترجمه عربی و فارسی آن)، از زمان خود ارسطو و در میان شاگردان و اتباع وی در ادوار مختلف ـ‌ از جمله در دوران اسلامی ـ محل بحث و تأمل بوده و هست. همچنین در فرهنگها و دائرة‌المعارفهای بزرگی همچون فرهنگنامه تاریخی مفاهیم فلسفه، نوشته یوآخیم ریتر، مدخل نسبتاً مفصلی به «مابعدالطبیعه» اختصاص داده شده است. در آغاز دورۀ اسلامی، فارابی و پس از وی ابن‌سینا، بدرستی در تعریف و موضوع و مسائل آن تأمل کردند؛ برای نمونه، ابن‌سینا با نقد ارسطو، خدا (علت اولی) را نه موضوع، بلکه از زمره مسائل این دانش خواند و موضوع آن را همچنان «موجود بما هو موجود و عوارض ذاتی آن» دانست. این مطلب شاید در بدو امر ساده به نظر آید، اما حکایت از دشواریها و احتمالاً ناسازگاریهایی دارد که در سخن مشائیان وجود داشت و شیخ‌الرئیس با دقت و تفظّن خاص خود، بدان راه یافته بود. اگرچه اتباع ارسطو در قرون بعد و کسانی مانند فرفوریوس، بوئتیوس، توماس آکوئینی، سوارز و دنس اسکوتوس و در قرون اخیر، برنتانو و پس از او نیچه و هیدگر نیز به این امر توجه داشته‌اند، اما در کنار تمامی این مباحث، لازم است به موضوع دیگری که بویژه از قرن بیستم به این سو مطرح شده و سخت مورد توجه اهالی فلسفه قرار گرفته است نیز بپردازیم. امروزه عنوان «تقدیر متافیزیک» به زبان بسیاری از فیلسوفان معاصر راه یافته و از پسِ آن، عناوینی چون «پایان متافیزیک» نیز بنوعی در ادبیات و گفتمان امروز مستقر شده است. در اینجا پرسشی محوری قابل طرح است: آنچه دربارۀ تقدیر متافیزیک در سیاق تاریخ فلسفه غرب خوانده شده، آیا قابل تسّری به مابعدالطبیعه در سیاق تاریخ فلسفه اسلامی هست یا خیر؟ بعبارت دیگر، بفرض تصدیق آنچه که امروزه تحت عنوان «پوشیدگی حقیقت» و «غیبت وجود» در متافیزیک غربی مطرح شده است، آیا همین عناوین را میتوان به سیر و ادوار و مراحل تاریخی تفکر فلسفی در عالم اسلام سرایت داد؟ این در حالی است که حداقل در ادوار مهمی از این تاریخ، «وجود» و حضور آن در بنیان هرگونه تأمل فلسفی مورد تأکید قرار گرفته و بنا بر رأی برخی از شارحان فلسفۀ ابن‌سینا، اطلاق اصالت وجود و عناوینی چون بداهت و تشکیک در وجود نیز مورد توجه وی بوده و این چندان دور از واقعیت نیست. جا دارد اهالی فلسفه، بویژه آن دسته از فیلسوفان که در عرصۀ تطبیق و مقایسه میان مشارب و مسالک فلسفی تأمّل میکنند، به این پرسش نیز التفات کرده و چنانچه آن را شایسته بحث و گفتگو بدانند، در محافل و مجامع فلسفی به بحث و تأمل در آن بپردازند. Manuscript profile
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        89 - A Study of Comparative History of Philosophy: With an Emphasis on Friedrich Schlegel’s View
        Reza Gandomi Nasrabadi
        One of the approaches in comparative philosophy is comparison based on the classification of philosophical systems, which dates back to Aristotle’s time. In the first decade of the 19th century, Gérando and Schlegel introduced this kind of comparative philosophy with a More
        One of the approaches in comparative philosophy is comparison based on the classification of philosophical systems, which dates back to Aristotle’s time. In the first decade of the 19th century, Gérando and Schlegel introduced this kind of comparative philosophy with a focus on the typology of philosophical systems and their comparative analysis under the title of comparative history of philosophy. Typology allows thinkers to free themselves from the limitations of a specific philosophical system and grants them the opportunity to evaluate the contributions of various philosophers. The comparative history of philosophy is based on the principle that, in order to determine the place and share of each philosopher in the history of philosophy, one cannot judge them based on their valid and correct arguments. Rather, their contributions in the history of philosophy must be compared with the contributions and roles of other philosophers in various periods and philosophical schools and traditions. Therefore, the purpose of the comparative history of philosophy is not to provide a chronological list of different philosophical systems; rather, it aims to review all earlier schools of philosophy and explain the relationships among them. Accordingly, the quality of the emergence of a philosophical system from the core of another one and its extension and annihilation are investigated in a process of comparative analysis. Instead of relying on earlier principles, the comparative history of philosophy considers the outcomes and practical effects of various philosophies in the realms of science, art, and government as the basis for evaluation. In this paper, while exploring Schlegel’s intercultural approach to the comparative history of philosophy, its similarities to and differences from comparative philosophy in its new sense (Paul Masson-Oursel’s view) and the comparative history of world philosophy (with an emphasis on Sharfstein’s A Comparative History of World Philosophy) will be examined. Manuscript profile
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        90 - The Systematic Method of Khwājah Naṣīr al-Dīn Ṭūsī in Confronting Critics of Islamic Philosophy
        Hesamal-din  Momeni Shahraki
        Khwājah Naṣīr al-Dīn Ṭūsī can be considered one of the most prominent advocates of Islamic philosophy during the period of eclipse of thought and philosophizing. He prevented the extinction of the light of this original school of thought drawing on his scientific and ph More
        Khwājah Naṣīr al-Dīn Ṭūsī can be considered one of the most prominent advocates of Islamic philosophy during the period of eclipse of thought and philosophizing. He prevented the extinction of the light of this original school of thought drawing on his scientific and philosophical support and efforts. In order to defend Islamic philosophy against its critics, he used a systematic method that resulted in a fundamental transformation in the development of Islamic philosophy and kalām. While employing some descriptive, analytic, and ascriptive arguments and certain logical and deductive analytic methods, the present study aims to explain Ṭūsī’s scientific-defensive method in facing the critics of Islamic philosophy. The findings of this study indicate that the features of his systematic method include explaining the lack of conflict of interest between philosophy and religion, entering dialogs with other thinkers, explaining Ibn Sīnā’s philosophy, criticizing the views of opponents of philosophy, synthesizing Peripatetic and Illuminationst philosophies, revealing the functions of philosophy through presenting philosophical explanations, following a rational and unbiased approach in commenting and criticism, and observing the rules of ethics in criticism. Finally, the author concludes that Ṭūsī’s philosophical intellect and rational approach provide the basis and main axis for his scientific-defensive system. Manuscript profile
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        91 - يادداشت سردبير
        Hossein Kalbasi Ashtari
        در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تع More
        در خلال کتابهای تاریخ ‌فلسفه، غالباً بخشی به دوران ترجمۀ متون فلسفی و علمی به زبانهای یونانی و سریانی اختصاص یافته است؛ در فاصلۀ قرنهای دوم و سوم هجری قمری در عالم اسلام و دوازدهم و سیزدهم میلادی در غرب لاتینی. امروزه آگاهی ما دربارۀ عناوین، مراکز، مترجمان و شرحها و تعلیقه‌ها بر متون ترجمه شده در هر دو دوره، اندک نیست و ببرکت پژوهشهای اسنادی و کتابخانه‌یی متعدد، اکنون پژوهشها و فهرستهایی نسبتاً دقیق از همۀ موارد مذکور در اختیار ماست. از نمونه‌های اخیر این آثار، مجموعه‌یی است بویراستاری پیتر آدامسون و ریچارد تیلور، با مشخصات زیر: P. Adamson & R. Taylor, The Cambridge Campanion to Arabic Philosophy, New York: Cambridge University Press, 2012. کل کتاب و بویژه دو فصل آخر آن، اطلاعاتی نسبتاً دقیق از آنچه مربوط به ترجمۀ متون فلسفی در این دو مقطع تاریخی واقع شده است، در اختیار خواننده قرار میدهد. اما با وجود این، دو نکته در مواجهه با این تحقیقات قابل توجه است: نخست اینکه، پژوهشگران غربی ـ و عمدتاً مستشرقان ـ در توصیف و معرفی سنت فلسفی عالم اسلام، همچنان از عنوان «فلسفۀ عربی» بهره میجویند که پیش از این دربارۀ آن سخن گفتیم. این عنوان هم در صورت و هم در محتوا، خالی از اِشکال نیست. بکار بردن «فلسفۀ عربی» در قیاس با «فلسفۀ یونانی» یا «فلسفۀ اروپایی» بیوجه است، زیرا برای نمونه، وصف یونانی برای فلسفه، حاکی از سنخ خاصی از تفکر، روش یا دیدگاه بوده و هست که از دیگر تجارب فلسفی باستان متمایز میشود. همچنین روشن است که «فلسفۀ یونان» تنها بلحاظ زبان یونانی از دیگر مسلکها و نحله‌های فلسفی متمایز نمیشود، بلکه زبان یونانی بمثابه قالبی برای یک روح فرهنگی و معنوی خاص و کالبدی برای معرفی و ظهور آن بشمار رفته و میرود. دوم اینکه، در این پژوهشها، اشاره چندانی به متون پارسی و زبان کهن ایرانی ـ‌ حاوی آموزه‌ها و تعلیمات فلسفی ‌ـ نشده و عمدتاً بر متون یونانی و سریانی تأکید شده است. تردیدی نیست که متون کهن پارسی در جریان حوادث و سوانح گوناگون آسیب دیده یا بکلی از میان رفته‌اند، و از این جهت دست پژوهشگران در تحلیل و تبیین مضامین فلسفی آنها بسته‌ است، لیکن گزارشهای پراکنده و مدارک اندک موجود به زبانهای پهلوی و دَری که بر وجود نظامی از آموزه‌های جهان‌شناختی، کیهان‌شناختی و انسان‌شناختی دلالت دارند، هنوز آنچنان که شایسته است مورد بازخوانی قرار نگرفته‌اند. بیتردید آنچه در گفتار کسانی مانند شهاب‌الدین سهروردی، ابوعلی مسکویه، پولس فارسی و صاحبان تراجم، تحت عنوان حکمت نوریه، حکمت مشرقی، حکمای فُرس و حکمت خسروانی آمده است، نمیتواند صرفاً جنبۀ اساطیری و نمادین داشته باشد و جا دارد بطور وسیع و جامع، بدست زبان‌شناسان، باستان‌شناسان و اهل فلسفه، مورد خوانش جدید قرار گیرد. Manuscript profile
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        92 - يادداشت سردبير
        Hossein Kalbasi Ashtari
        در میان منابع و مصادر مربوط به تاریخ فلسفه، عنوان عقیده/عقایدنگاری (معادل doxography) شامل آثاری است با موضوع گزارش آراء و انظار فیلسوفان، طبقه‌بندی و احیاناً، قرار دادن آنها ذیل مکتب و مشربی خاص. از نخستین آثاری که عموماً در این زمینه بدان اشاره و استناد میکنند، کتاب ح More
        در میان منابع و مصادر مربوط به تاریخ فلسفه، عنوان عقیده/عقایدنگاری (معادل doxography) شامل آثاری است با موضوع گزارش آراء و انظار فیلسوفان، طبقه‌بندی و احیاناً، قرار دادن آنها ذیل مکتب و مشربی خاص. از نخستین آثاری که عموماً در این زمینه بدان اشاره و استناد میکنند، کتاب حیات فیلسوفان نامدار، متعلق به دیوگنس لائرتیوس (سدۀ سوم میلادی) است که ترجمۀ احوال و آراء حدود 50 تن از فیلسوفان و خردمندان قدیم یونان تا زمان حیات مؤلف، را گزارش میکند. همچنین است کتابی با همین عنوان، اثر پلوتارک/ بلوتارخوس (سدۀ اول و دوم میلادی) در احوال سرداران و فرمانروایان و برخی خردمندان باستان؛ از قضا، برگردان هر دو اثر به زبان فارسی نیز انجام شده است. اثر اخیر از این امتیاز برخوردار است که از گزارش احوال ناموران، نتیجه‌یی اخلاقی در راستای اصلاح امور مردمان قصد شده است. اگرچه قبل از این دو نیز میتوان نوعی از این سنخ گزارشها را در لابلای متون فیلسوفان باستان مشاهده کرد، اما توافق بر این مطلب وجود دارد که مقدم بر آنها، دست‌کم نگارش کتابی با این منظور نمیشناسیم. اکنون دربارۀ مبادی و روشها و مقاصد این آثار تحقیقاتی صورت گرفته و میگیرد که بویژه در جهت فهم و مقایسۀ روشها و مقاصد آنها با دورۀ جدید و معاصر بسیار مفید است. کافی است توجه کنیم که امروزه هیچ تاریخ فلسفه‌یی بقصد تعلیمات اخلاقی و بهبود و تحول در مناسبات اجتماعی و سیاسی مردمان، نوشته نمیشود. کتابهایی که از زمان افلاطون به اینسو، با نگاه اتوپیایی و برپاساختن مدینۀ آرمانی نگاشته شده، با زوال اندیشۀ اتوپی فروکش کرد و بیان چارچوب و گزارش چگونگی و تحول آنها نیز در سیر و تطور اندیشه‌های فلسفی کمرنگ شد. قرینۀ این سنخ از منابع در دورۀ اسلامی، بغیر از آثار طبقۀ رجال و تراجم، مجموعه‌یی است که میتوان آنها را تحت عنوان فرقه‌نگاری قرار داد. آثاری مانند الفرق بین الفرق بغدادی، مقالات الاسلامیین اشعری و الملل و النحل شهرستانی از اینگونه‌اند که با چارچوبی قبلی، به تفکیک و طبقه‌بندی مذاهب و جریانهای عمدتاً کلامی و اعتقادی پرداخته‌اند و بطور مسلم، با مبادی نظری و روشی و مقاصد آثار عقایدنگار متفاوتند. پرسشی که در قالب یکی از آثار منتشره جدید به زبان انگلیسی مطرح شده و با ذکر نمونه‌هایی خاص به بررسی موضوع پرداخته، اینست که آیا در آثار کسانی مانند ابن‌سینا و ابن‌طفیل و عبدالکریم شهرستانی، میتوان به صورتی از ادبیات عقایدنگارانه دست یافت و آثار آنها را در ردیف چنین منابعی دانست یا نه؟ بررسی و دست یافتن به پاسخی مستند و متقن در این زمینه، از این حیث اهمیت دارد که از طریق تطبیق و مقایسۀ روشها و ساختار این منابع، به نحوۀ تلقی مؤلفان آنها از چگونگی سیر و تحول آراء و بطورکلی؛ نحوۀ فهم تاریخی آنان میتوان پی برد و باز، از رهگذر نتایج اخیر، به دریافت طیفی از دغدغه‌ها و پرسشهای انسان معاصر نایل آمد. Manuscript profile
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        93 - Editor's Note
        Hossein Kalbasi Ashtari
        <p>درباره چگونگی سیر و انتقال فلسفه و علوم یونانی به شرق و سرزمینهای اسلامی، پژوهشهایی مفصّل، اعم از دانش&zwnj;نامه&zwnj;ها و تک&zwnj;نگاریها، نگاشته شده و میشود. از آنچه مربوط به انتقال علوم و دانشمندان از آتن به اسکندریه بوده، گزارشهایی نسبتاً دقیق در اختیار نسل حاضر More
        <p>درباره چگونگی سیر و انتقال فلسفه و علوم یونانی به شرق و سرزمینهای اسلامی، پژوهشهایی مفصّل، اعم از دانش&zwnj;نامه&zwnj;ها و تک&zwnj;نگاریها، نگاشته شده و میشود. از آنچه مربوط به انتقال علوم و دانشمندان از آتن به اسکندریه بوده، گزارشهایی نسبتاً دقیق در اختیار نسل حاضر قرار گرفته، اما از انتقال میراث علمی اسکندریه به سرزمینهای شرق، یعنی از اسکندریه تا حّران و نصیبین، و از آنجا به جندی شاپور و سپس بغداد و مرو و ری و دیگر مناطق و مراکز علمی سده&zwnj;های دوم تا پنجم هجری قمری، اطلاعاتی جامع در دست نیست. مشهور است که فیلسوفان مسلمان از خلال منشور نوافلاطونیان با فلسفۀ یونانی آشنا شدند و همین امر در شکلگیری فلسفۀ فارابی و ابن&zwnj;سینا بصورت تلاقی و پیوند دین با فلسفه و عقل با شریعت ظهور کرده است. بیتردید، این معنا از جهاتی چند قابل مناقشه است، از آنرو که گرچه نوافلاطونیان ـ بویژه اسکندرانیها ـ نسبت به اسلاف یونانی خود دغدغۀ بیشتری نسبت به دین و اخلاق و عرفان داشتند، و چهره&zwnj;های متأخر نوافلاطونی، از زمرۀ متألهان مسیحی قلمداد میشوند. اما از سویی دیگر، آنچه بعنوان دین (مثلاً) نزد فارابی میخوانیم و میبینیم، شباهت چندانی با دین مدنظر غربیها، حتی از نوع نوافلاطونی آن، ندارد؛ بویژه در مقولاتی چون وحی و نبوّت و رستاخیز و توحید. پس حتی با فرض اینکه الگوی فارابی و ابن&zwnj;سینا در پیوند میان عقل و وحی ـ&zwnj;یا دین و فلسفه&zwnj;ـ برگرفته از اسلاف نوافلاطونی آنها باشد، در جزئیات و مفردات، با پرسشها و مغایرتهای متعددی مواجه خواهیم شد، چنانکه در اخلاق و عرفان نیز این فاصله و تفاوت افزونتر میشود.</p> Manuscript profile

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