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Open Access Article

1 - The Rulers’ Communications During the Mythical and Heroic Ages in Shahnameh
سيدمحمد دادگران مريم صادقي گیوی khadijeh tatari

Communication can be considered as the act of communicating meanings or exchanging messages. What distinguishes human communication from the other living beings’ is its principles and criteria to successful and efficient communication, and his ability to create and use More

Communication can be considered as the act of communicating meanings or exchanging messages. What distinguishes human communication from the other living beings’ is its principles and criteria to successful and efficient communication, and his ability to create and use symbols.The present article is to explain the development of human communication in Shahnameh until the heroic age. Aspects of human communication in Shahnameh include the rulers’ communication, the heroes’, and the people’s. The research focuses on the first type. The rulers’ communication can be studied in five levels: communication with other rulers, communication with people, communication with God, communication with nature, and communication with supernatural beings. The main concern of the present article is to study types of the rulers’ communication modes, their purpose of communication, and the result of their communication. Manuscript profile

Open Access Article

2 - Sohrab Sepehri and Critics
غلامرضا پيروز فاطمه‌زهرا صادقي

This study is an attempt to deal with the critics, made in form of speeches and papers, on the life, thoughts and works left by Sohrab Sepehri (1928-1978), the Iranian poet and painter. The study tries to examine and analyze the critical method and literature critics va More

This study is an attempt to deal with the critics, made in form of speeches and papers, on the life, thoughts and works left by Sohrab Sepehri (1928-1978), the Iranian poet and painter. The study tries to examine and analyze the critical method and literature critics value clear making, critics health, failure and success of the criticisms made by critics on Sepehri, contents of the works by Sepehri, treatment with Sepehri’s works and the likes as of the first time made till 1997 in Farsi literature publications. In the contemporary Farsi poetry extensive speaking has been made on Sohrab Sepehri after Nima Yushij. These parses and blames have continued from the time of the poet life till now. Most of the critics have been made on the links between Sepehri’s poem and painting, hit attention on the East Philosophy and Gnosticism, naturalism, simple style and sincerity of the poems, non dealing with politics-social issues, abstract concepts, language and style of expression. Among the critics, those dealt with Sepehri’s poems and arts on scientific-research viewpoints are handful. Moreover, some viewpoints are imitation and calques from the others’ works. The writers of the present article maintain that the criticisms made by the critics should be criticized aimed at evaluating their correctness. Manuscript profile

Open Access Article

3 - Life in Harmony with Nature in the View of Three Stoic Philosophers: Seneca, Epictetus, and Marcus Aurelius
Mohammad Javad Esmaeili Sina Masheyekhi

The main slogan of Stoic philosophy is “Life in Harmony with Nature”, which also signifies the unity between physics and ethics in stoics’ ideas. The study of the roots of this slogan in the view of Stoic philosophers; from Zeno of Cilium, the founder of Stoic philosoph More

The main slogan of Stoic philosophy is “Life in Harmony with Nature”, which also signifies the unity between physics and ethics in stoics’ ideas. The study of the roots of this slogan in the view of Stoic philosophers; from Zeno of Cilium, the founder of Stoic philosophy to Marcus, Aurelius, the last Stoic philosophers, indicates the expansion of the semantic domain of “Life in Harmony with Nature”, as follows: 1) individual nature in the sense of harmony with the rational faculty; 2) general nature in the sense of harmony with fate and those affairs which are beyond our control, and 3) social nature in the sense of harmony with society and social laws. Interestingly enough, in Stoic ethics there are some terms for each of these semantic domains in relation to natural sciences; for example, self-preservation, kindness, common sense, and providence in the world. This paper mainly focuses on the problem of functions of “Life in Harmony with Nature” in Stoic ethics based on the ideas of Seneca, Epictetus, and Aurelius as recorded in their existing works. Finally, it concludes that Stoic philosophers, particularly the three mentioned above, mainly emphasize the Stoic concept of “Life in Harmony with Nature” in order to create a unity between Man’s inner order and the general order of nature and society. This is because, in this school of philosophy, Man is a part of the whole and must use this relationship in order to attain happiness and harmony between themselves, society, and the whole. Manuscript profile

Open Access Article

4 - Moving from Anselm’s and Descartes’ Arguments to another Version of the Conceptual Argument on the Existence of God
Amir Divani

The conceptual argument which is called the “ontological argument” in Western philosophy moves from a concept in the mind to its external referent. This argument is only about a concept which exclusively applies to God. Philosophers unanimously concede that the move fro More

The conceptual argument which is called the “ontological argument” in Western philosophy moves from a concept in the mind to its external referent. This argument is only about a concept which exclusively applies to God. Philosophers unanimously concede that the move from the (mere) concept to the referent is not allowed; at the same time, they agree that the concept representing God, like the existence of God, which is unique and different from that of any other existent, is different from all other concepts and has no parallel among them. Anselm and Descartes have presented the conceptual argument in different ways. Irrespective of the truth or falsity of the leveled criticisms against these two arguments, the present paper suggests another version of this argument (conceptual argument) which, under the necessary conditions, will attain its end more conveniently. This concept enjoys certain features, among which representation is of great importance. The intended concept is the same concept of existence; an intelligible concept which is a part of the nature of the intellect and stands at a distance from any kind of association with whatness and non-existence. After interpreting this argument and exploring the writings of Muslim philosophers, including Mulla Sadra, the author concludes that some of his words could be used as proof for the truth of this claim. If this argument yields fruit, it demonstrates not only the general capability of the intellect in knowing God and His Attributes but also the possibility of providing a new version of some of the objectives of the great figures in the fields of philosophy and gnosis. Manuscript profile

Open Access Article

5 - Nature in the Views of Greek and Muslim Philosophers
داود محمدیانی

Undoubtedly, nature has always attracted the attention of scientists and philosophers as the loci of the genesis and growth of natural existents and its current. Scientists working in the field of empirical sciences mainly seek the knowledge of natural existents and law More

Undoubtedly, nature has always attracted the attention of scientists and philosophers as the loci of the genesis and growth of natural existents and its current. Scientists working in the field of empirical sciences mainly seek the knowledge of natural existents and laws of nature, while philosophers basically deal with the knowledge of nature itself and its structure and try to provide an answer to the questions of what the meaning of nature is, what its structure is, what relationship exists between existents and nature, whether nature is the primary source of the appearance of existents in the world, and whether nature, as matter and form, is a cradle for the appearance of various forms of existents. Greek philosophers and, later, Muslim philosophers have provided various responses to these questions. In ancient Greek philosophy, physis or nature means growth, living, and life. This meaning, which had provided the basis for pre-Socratic philosophy, changed into the “content of the world” and “maker of things” in Stoic philosophy. Plato also defined physis as the origin of the appearance of all things. He used the words technē (art) and archē (origin) to explain the emergence of the world and considered the creation of the world as an artistic innovation. Aristotle, who viewed the world synonymous with the whole nature, believed that nature is the source of motion and change in things; however, Muslim thinkers have provided various ideas about nature. Ikhwān al-Ṣafā maintained that nature is the fifth level of the levels of being and the “active” aspect of the world, with matter as its passive aspect. Ibn Sīnā considered nature and the interactions therein as God’s act and believed that nature is the cause of the appearance of corporeal substance by synthesizing matter and form. Unlike the Peripatetics, who believed that archetypes are the same as the nature of things, Suhrawardī rejected archetypes and replaced them with luminary nature. Finally, Mullā Ṣadrā viewed the world of nature identical with renewal and change and maintained that the nature of substance enjoys permanent motion and flow. Manuscript profile

Open Access Article

6 - Laws of Nature as Strategies for Man’s Happiness
S. Mohammad Khamenei

The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the who More

The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the whole world of creation. As a member of this world, Man can both affect it and be affected by it. This process has been predestined based on the main law and principle of this world, that is, the commensurability of “being” and “good”. Where there is good, there is being (and vice versa), and where there is no good, there is evil or non-being (and vice versa). The only way of attaining true happiness for Man is living in harmony with the system of nature and its governing rules. The divine tradition or the laws of nature are such that any deviation from them will lead to evil, misery, loss, calamity, disease, etc. The world (macro-anthropo) reacts to the good and bad deeds of human beings (micro-anthropo). Sin, which means any disobedience to the Divine orders or transgression from the laws of creation and nature, results in human misery and cruelty and will be followed by Divine punishment and torture. This is the point at which God’s glorious names and attributes are manifested. Manuscript profile

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