https://jpt.modares.ac.ir/ Philosophical Thought en daily 1 Mon, 22 Dec 2025 00:00:00 +0330 Mon, 22 Dec 2025 00:00:00 +0330 https://jpt.modares.ac.ir/article_28420.html Over the last three decades, a large number of researchers in the field of ethics have examined the role of the brain in moral perception. Accordingly, hundreds of studies using various approaches have been conducted across regions worldwide. The results of these studies have shown the decisive role of different parts of the brain in the formation of moral perceptions. However, another branch of research that focuses on the study of near-death experiences provides numerous reports of moral perception in people whose brain activity has stopped. The results of these studies contradict those of moral neuroscience research. By reviewing these two groups of research, this article examines five explanatory hypotheses about the origin of moral perceptions and compares their explanatory power using the criterion of "best explanation". An examination of these hypotheses shows that those that provide a more complex, multidimensional model of moral perception have greater explanatory power than the evidence from the studies mentioned earlier. https://jpt.modares.ac.ir/article_28513.html The ideal legislator in this study is one who upholds propriety, ethics, and the principles of legislation. This study examines the ethical foundations of legislation through Imam al-Shatibi’s theory of Maqasid al-Shari’ah. By emphasizing the five objectives—preservation of religion, life, intellect, lineage, and property—al-Shatibi formulates a moral and rational framework that places legislation in service of the public good. His distinction between devotional acts and transactions, acceptance of analogy in rational matters, and differentiation between Meccan and Medinan revelations establish a dynamic balance between fixed and adaptable Shari’ah principles. Grounded in the precedence of revelation over reason, al-Shatibi views lawmaking as an ethical process bound by divine limits and human welfare. This perspective offers valuable guidance for contemporary Islamic legislation amid technological, social, and moral challenges. https://jpt.modares.ac.ir/article_28515.html The rapid expansion of artificial intelligence technologies, particularly large language models, has raised new questions in the domains of philosophy, hermeneutics, and human agency. At the epistemological level, the primary issue is the inability of AI systems to achieve “genuine hermeneutic understanding,” which is instead limited to the structural simulation of meaning, thereby risking a disconnection between meaning and truth. At the methodological level, the opacity and ambiguity of algorithmic mechanisms lead to a crisis of credibility and legitimacy in machine-generated interpretations. At the existential–ethical level, the potential threat to the human interpreter’s role and responsibility in the process of meaning-making comes to the fore. Based on this analysis, the article proposes theoretical, practical, and technological strategies to redefine and expand human hermeneutic agency in the age of artificial intelligence. It argues that a responsible and critical engagement with these technologies is not merely a technical necessity but a philosophical and ethical imperative—one that can redefine the relationship between humans, texts, and technology within the horizon of digital hermeneutics. https://jpt.modares.ac.ir/article_28518.html A great philosophical system that is organized in a geometric, precise, and logical way, but has been presented in numerous interpretations such as pantheism, God-intoxication, atheism, idealism, empiricism, nominalism, realism, stoicism, etc., is Spinoza's philosophy. In this article, while emphasizing Descartes' influence on Spinoza's philosophy, I intend to prove that Spinoza is, more than anything, in the process of passing from the Platonic and especially Neoplatonic unity to reach life as narrated by Schopenhauer and Nietzsche. In other words, although Spinoza is a Cartesian philosopher, at the heart of his philosophy, which is strongly influenced by Bruno, lies a kind of criticism and rejection of the unity as interpreted by Plato and Neoplatonists, and in the equation of God or nature, in fact, contrary to what Persian-speaking writers emphasize, it emphasizes the nature and meaningfulness of life more than anything. https://jpt.modares.ac.ir/article_28517.html The ontological status of the faculties of the soul in Avicenna’s thought is marked by ambiguity due to the dispersion of relevant discussions and the diversity of approaches across his various works. Adopting an analytical and systematic approach, the present article sets forth and examines, on the basis of Avicenna’s philosophical principles, different assumptions concerning the multiplicity of the faculties, their relation to the soul, their ontological status in terms of substance and accident, as well as the issue of their immateriality or materiality. The study concludes that the faculties of the soul, although immaterial with respect to their essence, are divided, by virtue of their acts, into psychic faculties and bodily faculties. This account, while remaining faithful to Avicenna’s philosophical principles, makes possible the reconciliation and resolution of certain apparent tensions found in his texts. https://jpt.modares.ac.ir/article_28514.html Engaging with Nietzsche’s writings is notoriously difficult, owing to the absence of an explicit systematic framework alongside a distinctive internal coherence. This difficulty has often led interpreters toward two opposing and equally problematic approaches; some rely on abstract, repetitive generalizations that avoid sustained engagement with Nietzsche’s texts, and others adopt excessively fragmentary readings that lack any overarching sense of the structure and context of his thought. The present study seeks to mediate between these extremes by adopting a descriptive and hermeneutically sympathetic approach. It aims to preserve a coherent, relatively systematic perspective on Nietzsche’s philosophy while simultaneously enriching it through close textual analysis. The article focuses primarily on the preface to Twilight of the Idols, a work Nietzsche himself regarded as a manifesto of his philosophical project. Through a detailed, line-by-line analysis of this preface and the reconstruction of a semantic network of conceptually related terms, the study elucidates several of Nietzsche’s central concerns, including nihilism, the critique of culture, and the fundamentally polemical character of his philosophical language. References to other writings by Nietzsche, as well as to major commentators, complement this analysis and situate the discussion within a broader interpretive context. https://jpt.modares.ac.ir/article_28516.html This study examines the position of Allameh Molla Abdollah Behabadi (d. 1573) as one of the architects of the tradition of teaching logic in the Islamic world, using an analytical-comparative and historical-textual method. Despite the four-hundred-year gap that makes direct influence impossible, the focus is on the indirect transmission of this tradition and the "common language of logic." The findings show that Allameh Tabatabaei internalized the demonstrative structure of Molla Abdollah Behabadi's commentary on "Tahdhib al-Mantiq" and applied it in his works, such as "Bidayah wa Nihayah" and "Al-Mizan." His innovations were in the continuation of a logical-intellectual tradition, of which Allameh Behabadi was a key architect. This study emphasizes that Allameh Tabatabaei's rule-based, body-positivist, and rationalist style of argumentation was the result of the continuity of the tradition of transmitting logic through the educational chain of the Hawza and the influence of Behabadi's commentary on his intellectual system.