Tarbiat Modares University (TMU)Philosophical Thought1973-28732220220520Analyzing and Examining the Epistemological Foundations of Ethics in Richard Rorty's PhilosophyAnalyzing and Examining the Epistemological Foundations of Ethics in Richard Rorty's Philosophy811032306410.58209/jpt.2.2.81FAN.SoleimaniDepartment of Philosophy, Faculty of Literature and Humanities, Imam Khomeini International University, Qazvin, IranA.HesamifarDepartment of Philosophy, Faculty of Literature and Humanities, Imam Khomeini International University, Qazvin, IranA.HesamifarDepartment of Philosophy, Faculty of Literature and Humanities, Imam Khomeini International University, Qazvin, IranF.Fath TaheriDepartment of Philosophy, Faculty of Literature and Humanities, Imam Khomeini International University, Qazvin, IranSh.Peek HerfeDepartment of Philosophy, Faculty of Literature and Humanities, Imam Khomeini International University, Qazvin, IranJournal Article20211228Criticizing the history of philosophy and epistemology definitely requires great courage, because the effects and consequences of this can lead to dangerous results. When we ignore any metaphysical and superhuman beings and generally explain any epistemological issues in the explanation of our knowledge strategy, then the result can lead to nihilism, absurdism, disorder and anarchism. It can be dangerous and toxic both for the individual and for the society. While we expect to encounter such nihilistic thought in Rorty's thought, on the contrary, the philosopher in question claims that his thought will not be led to what was mentioned. Rather, it seeks pleasure, happiness and happiness for humans, because although there is no longer talk of truth and goodness, but by expanding the solidarity between human "us" as much as possible, it seeks to change this road and move towards a human utopia. Our purpose of writing this article is to investigate and analyze the position of the epistemological foundations of ethics in Rorty's thought.Criticizing the history of philosophy and epistemology definitely requires great courage, because the effects and consequences of this can lead to dangerous results. When we ignore any metaphysical and superhuman beings and generally explain any epistemological issues in the explanation of our knowledge strategy, then the result can lead to nihilism, absurdism, disorder and anarchism. It can be dangerous and toxic both for the individual and for the society. While we expect to encounter such nihilistic thought in Rorty's thought, on the contrary, the philosopher in question claims that his thought will not be led to what was mentioned. Rather, it seeks pleasure, happiness and happiness for humans, because although there is no longer talk of truth and goodness, but by expanding the solidarity between human "us" as much as possible, it seeks to change this road and move towards a human utopia. Our purpose of writing this article is to investigate and analyze the position of the epistemological foundations of ethics in Rorty's thought.https://jpt.modares.ac.ir/article_23064_4cd20f0ec4076f0600b88accdd177a49.pdfTarbiat Modares University (TMU)Philosophical Thought1973-28732220220520Evaluating Wright and Noonan's Externalist Arguments against SkepticismEvaluating Wright and Noonan's Externalist Arguments against Skepticism1051192306510.58209/jpt.2.2.105FAH.AlaeinejadDepartment of Philosophy, Faculty of Literature and Humanities, University of Isfahan, Isfahan, IranJournal Article20220220Putnam argues that accepting semantic externalism would require refuting the brains-in-a-vat skeptical hypothesis, and as a result, the skeptic will not succeed in proving her claim. Putnam's argument, however, is epistemically circular and inconclusive. The present article is devoted to evaluating Wright and Noonan's attempt to provide a plausible version of Putnam's argument. Based on the evaluation of these arguments, it was determined that (1) Wright and Noonan's arguments can at best only show that I am not a brain in a vat, but without the use of any auxiliary premises, they can not prove that we are not brains in a vat; (2) Contrary to Wright's claim, this premise of his argument that In BIVese, “brain-in-a-vat” does not refer to brains-in-a-vat, and its result, that is, that my language is not BIVese, lead his argument to be epistemically circular; and (3) Noonan's attempt to avoid epistemic circularity has not led to the desired result, and his argument, like Wright's, is epistemically circular.Putnam argues that accepting semantic externalism would require refuting the brains-in-a-vat skeptical hypothesis, and as a result, the skeptic will not succeed in proving her claim. Putnam's argument, however, is epistemically circular and inconclusive. The present article is devoted to evaluating Wright and Noonan's attempt to provide a plausible version of Putnam's argument. Based on the evaluation of these arguments, it was determined that (1) Wright and Noonan's arguments can at best only show that I am not a brain in a vat, but without the use of any auxiliary premises, they can not prove that we are not brains in a vat; (2) Contrary to Wright's claim, this premise of his argument that In BIVese, “brain-in-a-vat” does not refer to brains-in-a-vat, and its result, that is, that my language is not BIVese, lead his argument to be epistemically circular; and (3) Noonan's attempt to avoid epistemic circularity has not led to the desired result, and his argument, like Wright's, is epistemically circular.https://jpt.modares.ac.ir/article_23065_885ac593c62782059359af61557dfd36.pdfTarbiat Modares University (TMU)Philosophical Thought1973-28732220220520Mulla Sadra and Heidegger's Reading of the Platonic TruthMulla Sadra and Heidegger's Reading of the Platonic Truth1211382306610.58209/jpt.2.2.121FAA.Jafari EskandariDepartment of Philosophy & Theology, Isfahan Branch (Khorasgan), Islamic Azad University, Isfahan, IranM.DehbashiDepartment of Philosophy & Theology, Isfahan Branch (Khorasgan), Islamic Azad University, Isfahan, IranM.R.ShamshiriDepartment of Philosophy & Theology, Isfahan Branch (Khorasgan), Islamic Azad University, Isfahan, IranJournal Article20210426Heidegger believes that among the Greeks, Aletheia means "Unhiddeness," which is an essential attribute for beings. However, by referring to the world of ideals, Plato considers Truth as conformity and transfers it to human reason. In this approach, the truth lost its intrinsic character and became the correspondence of cognition with its objective reference. This epistemological transformation led to the emergence of prevalent dualities in philosophy. Although Mulla Sadra has fundamental similarities with Heidegger, he considers truth to have multiple meanings by gradation. In the third phase of his philosophical thought, by reaching divine manifestation -with his special interpretation of Platonic philosophy- he abandons his earlier conventional dichotomies in philosophy. At this stage, Mulla Sadra reaches Real Unity and accepts Plato's truth as something with existential gradation. In this paper, we are trying to examine the views of Heidegger and Mulla Sadra while briefly analyzing the truth of Plato. Finally, we will extract Sadra's criticisms of Heidegger's thoughts about truth.Heidegger believes that among the Greeks, Aletheia means "Unhiddeness," which is an essential attribute for beings. However, by referring to the world of ideals, Plato considers Truth as conformity and transfers it to human reason. In this approach, the truth lost its intrinsic character and became the correspondence of cognition with its objective reference. This epistemological transformation led to the emergence of prevalent dualities in philosophy. Although Mulla Sadra has fundamental similarities with Heidegger, he considers truth to have multiple meanings by gradation. In the third phase of his philosophical thought, by reaching divine manifestation -with his special interpretation of Platonic philosophy- he abandons his earlier conventional dichotomies in philosophy. At this stage, Mulla Sadra reaches Real Unity and accepts Plato's truth as something with existential gradation. In this paper, we are trying to examine the views of Heidegger and Mulla Sadra while briefly analyzing the truth of Plato. Finally, we will extract Sadra's criticisms of Heidegger's thoughts about truth.https://jpt.modares.ac.ir/article_23066_dfadb3951b95acdd8571548ae4d6cf0d.pdfTarbiat Modares University (TMU)Philosophical Thought1973-28732220220520The Necessity of Translating the Philosophical Texts and its EntailmentsThe Necessity of Translating the Philosophical Texts and its Entailments1391552306710.58209/jpt.2.2.139FAA.HesamifarDepartment of Philosophy, Faculty of Humanities, Imam Khomeini International University, Qazvin, IranJournal Article20211011The movement of translating the texts of Greek philosophy into Arabic during the 2nd and the 3rd centuries AH especially in the period of caliphate of Mansour Davaniqi, was a main cause of the glory of the Islamic college or by the act of Muslim philosophers like Ibn Sina. At least from 17th century Western philosophy has moved in a way that is different from what we know of Islamic philosophy and if we need to have deep knowledge of it we need to either be expert in Western languages or to use the translations of their original texts of Western philosophy. The text of Western philosophy, however, have been written in several languages like English, German and French and a scholar in philosophy, in spite of his proficiency in English, in order to be familiar with works written in other European languages, he needs to the help of translators. This article explains the necessity of translating philosophical texts of Western philosophy and some entailments of it.The movement of translating the texts of Greek philosophy into Arabic during the 2nd and the 3rd centuries AH especially in the period of caliphate of Mansour Davaniqi, was a main cause of the glory of the Islamic college or by the act of Muslim philosophers like Ibn Sina. At least from 17th century Western philosophy has moved in a way that is different from what we know of Islamic philosophy and if we need to have deep knowledge of it we need to either be expert in Western languages or to use the translations of their original texts of Western philosophy. The text of Western philosophy, however, have been written in several languages like English, German and French and a scholar in philosophy, in spite of his proficiency in English, in order to be familiar with works written in other European languages, he needs to the help of translators. This article explains the necessity of translating philosophical texts of Western philosophy and some entailments of it.https://jpt.modares.ac.ir/article_23067_9ac99aa820030753f4101f35de5ce163.pdfTarbiat Modares University (TMU)Philosophical Thought1973-28732220220520Social Trust Based on Islamic Ethics; View of Imam Moussa SadrSocial Trust Based on Islamic Ethics; View of Imam Moussa Sadr1571732306810.58209/jpt.2.2.157FAGh.ZakyaniDepartment of Philosophy, Faculty of Literature, Allame Tabatabaei University, Tehran, IranJournal Article20210906The subject of ethics and its principles (philosophy of ethics) is of particular importance. Ethics with Two Other Fields of Practical Wisdom (Politics and Education) for some reason it was out of the question, and it was pushed to the field of theologians and limited to the topics of prophecy and Imamate<span dir="RTL">.</span> In the modern age, the issues of moral philosophy have been at the center of philosophical issues, muslim scholars have sought to consolidate moral principles. There was three streams: Tabatabaei (a Creditable Perceptions), Motahhari (Rational good (Hosn) and evil (Ghobh) and transcendental ego), Sadr (a social approach to ethics). In this article, meanwhile refer to the aforementioned history, we introduce and analysis Sadr's perspective to ethics. Sadr is a thinker who, while familiar with Islamic philosophy, has never been confined to it. He went to solve social problems, including the foundations of ethics, to the Quran and Sunnah with free approach, and he laid a divine-social basis (public trust) for ethics.The subject of ethics and its principles (philosophy of ethics) is of particular importance. Ethics with Two Other Fields of Practical Wisdom (Politics and Education) for some reason it was out of the question, and it was pushed to the field of theologians and limited to the topics of prophecy and Imamate<span dir="RTL">.</span> In the modern age, the issues of moral philosophy have been at the center of philosophical issues, muslim scholars have sought to consolidate moral principles. There was three streams: Tabatabaei (a Creditable Perceptions), Motahhari (Rational good (Hosn) and evil (Ghobh) and transcendental ego), Sadr (a social approach to ethics). In this article, meanwhile refer to the aforementioned history, we introduce and analysis Sadr's perspective to ethics. Sadr is a thinker who, while familiar with Islamic philosophy, has never been confined to it. He went to solve social problems, including the foundations of ethics, to the Quran and Sunnah with free approach, and he laid a divine-social basis (public trust) for ethics.https://jpt.modares.ac.ir/article_23068_fe4fdc4feb7d048580b56008e6ba7bee.pdfTarbiat Modares University (TMU)Philosophical Thought1973-28732220220520Determining the Metaphor of “the Mind as a Computer” and Criticizing its Implications in EducationDetermining the Metaphor of “the Mind as a Computer” and Criticizing its Implications in Education1751902306910.58209/jpt.2.2.175FAH.Karon BeiragDepartment of Psychology, Faculty of Humanities & Education, Tabriz Branch, Islamic Azad University, Tabriz, IranJournal Article20210802In this article, first, the philosophical implications of the metaphor of mind as the computer, were inferred from three perspectives: ontological, epistemological, and anthropological; Then, the elements of the curriculum were deduced from the mentioned philosophical implications, and finally, the implications of the mentioned metaphor in education were criticized. Since we think based on metaphors, according to the above-mentioned metaphor the mind is passive and has a mechanistic view to the student. The student does not have individuality and freewill. Evaluation based on this approach is also based on measuring low levels of educational goals and measuring memory instead of deep learning. The criticisms that have been made show that such an attitude towards human being is not acceptable from a philosophical and especially from an educational point of view. The above-mentioned metaphor can only be useful in explaining the function of the mind or brain on the basis of a weak version of functionalism, and has no further implications.<br><br><br><br>In this article, first, the philosophical implications of the metaphor of mind as the computer, were inferred from three perspectives: ontological, epistemological, and anthropological; Then, the elements of the curriculum were deduced from the mentioned philosophical implications, and finally, the implications of the mentioned metaphor in education were criticized. Since we think based on metaphors, according to the above-mentioned metaphor the mind is passive and has a mechanistic view to the student. The student does not have individuality and freewill. Evaluation based on this approach is also based on measuring low levels of educational goals and measuring memory instead of deep learning. The criticisms that have been made show that such an attitude towards human being is not acceptable from a philosophical and especially from an educational point of view. The above-mentioned metaphor can only be useful in explaining the function of the mind or brain on the basis of a weak version of functionalism, and has no further implications.<br><br><br><br>https://jpt.modares.ac.ir/article_23069_96c17354424631e0b919564012db2624.pdf