In this interview, which took place in July 2020, Muhammad Asghari, an associate professor in the Department of Philosophy at the University of Tabriz, asked eleven questions (via email ) to Professor Susan Haack, a distinguished professor of philosophy at the University of Miami. This American philosopher eagerly and patiently emailed me the answers to the questions. The questions in this interview are mainly about analytic philosophy and pragmatist philosophy. This interview was conducted via personal email between me and (...) Professor Susan Haack in July 2020. This interview, which Professor Hawk eagerly accepted, includes eleven questions about her biography and roles of various philosophers in her thought and finally about the influence of the philosophy of pragmatism on her thought. Of course, it goes without saying that the Haack's book Philosophy of Logic in Iran has been translated into Persian and he has published two articles in the quarterly journal of Philosophical Investigations (University of Tabriz) and I also have translated one of her articles into Persian. What was most interesting to me was the influence of pragmatism on Haack's thought that Charles Sanders Pierce, among classical American pragmatists, had as much influence on this philosopher's thought as John Dewey had in Rorty's thought. Here I thank Professor Susan Haack for answering my questions patiently and eagerly. (shrink)

n this article, I try to defend the thesis that imagination against reason, moral progress through imagination not the reason, the emergence of literary culture after philosophical culture from Hegel onwards, contingency of language, the usefulness of literature (poetry, novels and stories, etc.) in enhancing empathy with one another and ultimately reducing philosophy to poetry in Richard Rorty's writings point to one thing: the priority of literature to philosophy. The literary or post-physical culture that Rorty defends is opposed to the (...) Enlightenment and the philosophical and religious culture. Rorty prefers literary culture among the religious culture and philosophical culture. The literary culture Rorty envisages is a radically historicist and nominalist one. Rorty’s romanticised version of pragmatism aims precisely at dealing with this literary or post-physical culture or, in generally, the literature. (shrink)

I try to show that Richard Rorty, although is not a moral philosopher like Kant, nerveless, has moral philosophy that it must be taken seriously. Rorty has not engaged with moral philosophy in the systematic manner common among leading modern and contemporary moral philosophers. This paper has two parts: first part, in briefly, is concerned with principles of his philosophy such as anti-essentialism, Darwinism, Freudism, and historicism. second part, will be a long and detailed, considers many moral themes in Rorty''''''''s (...) thought such as critique of Kantian morality, solidarity, moral progress, cruelty and concept of other, etc. subsequently, we will try to answer question of the article (namely, has Rorty a moral philosophy?). (shrink)

فلسفههای معاصر غرب به مثابه جنگلی پر از درختان کوتاه و بلند است که چنان درهم تنیده شدهاند که گاهی تشخیص ریشهها، تنهها و شاخ و برگهای آن‌ها از یکدیگر دشوار میشود. این وضعیت فلسفههای معاصر مغرب زمین است که تنها یک صفت برای آن‌ها مناسب است: تنوع و کثرت. بیشک عصر ما عصر استقبال از تفاوتها و کثرتها و دوری از این‌همانی‌ها و وحدتهایی است که از افلاطون تا هایدگر اول فیلسوفان آن را یگانه قلمرویی که حقیقت در آن (...) سکنی گزیده می‌دانستند. البته این تنوع و پیچیدگی از یک سو، محصول بافت تاریخی، اجتماعی، سیاسی، اقتصادی، فلسفی، علمی، هنری و رسانههای جمعی قرن بیستم است و از سوی دیگر، همین بافت نیز بیتأثیر از فلسفهها و اندیشههای فلسفی و علمی به ارث رسیده از قرن نوزدهم نیست. بنابراین، تعامل بین این دو عامل و تأثیر و تأثر از یکدیگر قابل اغماض نیست. تحولات در عصر حاضر را به دو شکل میتوان توصیف کرد. یکی تحولات در عرصة جهان روزمره که میتوانیم آن‌ها را تحولات سختافزاری بنامیم و عبارت‌اند از دو جنگ جهانی خانمان‌سوز اول و دوم، نژادپرستی، ظهور و افول دولتهای کمونیستی، تولید سلاحهای هستهای و استفاده از بمب اتمی، تولید سایر سلاحهای کشتار جمعی، درگیریهای قومی و نژادی و ضد استعماری، جهانیشدن، ظهور جنبشهای زنان، سقوط دولتهای استبدادی و ظهور دولتهای دموکراتیک، ظهور جامعة پساصنعتی، رشد روزافرون تکنولوژیهای کامپیوتری، افزایش قدرت رسانههای جمعی، پیشرفتهای روزافرون در حوزة پزشکی و... . تحولات نرم‌افزاری ‌عبارت‌اند‌ از ظهور نظریههای جدید در حوزة علم مانند نظریة نسبیت و نظریة کوانتوم، پیدایش پدیدارشناسی و فلسفههای اگزیستانس، فلسفههای پساساختارگرایانه، ظهور جنبشهای نوظهور در هنرها، تفسیرهای جدید از مفهوم عدالت در فلسفة سیاسی و... . هم تحولات سخت‌افزاری و هم تحولات نرم‌افزاری در تعامل فزاینده با یکدیگر سمت و سوی تازهای به فلسفههای معاصر نیز داده‌اند که آن را در قالب کثرت و تنوع و تفاوت فلسفهها میبینیم. این کثرت و تنوع به فلسفة معاصر غربی محدود نمیشود بلکه تقریباً شبیه همین وضعیت را در علوم اجتماعی، علوم سیاسی، حوزة هنرها و ‌به‌طور کلی در علوم انسانی و حتی در علوم تجربی مثل فیزیک شاهد هستیم. برای مثال اگر در قرن هجدهم فقط پارادایم نیوتنی غالب بود، امروز پارادایم انشتینی، پارادایم کوانتمیِ هایزنبرگی و سایر پارادایمها غالب هستند. گویی سرنوشت و تقدیر انسان معاصر این بوده که به این کثرتگرایی و تنوع تن دردهد. تنها وحدتی که میتوان با اطمینان خاطر بیشتری در فلسفة معاصر غرب پذیرفت این است که «کثرت» نقطهای است که فلسفههای معاصر به دور آن حلقه زدهاند. انسان معاصر گریز و گزیری از «کثرتگرایی» ندارد؛ لذا سرنوشت خود را باید در این فضا رقم زند. فلسفههای معاصر چه اروپایی مثل پدیدارشناسی، اگزیستانسیالیسم، هرمنوتیک و غیره، چه انگلیسیزبان مثل فلسفههای تحلیل زبانی و چه فلسفههای امریکایی مثل پراگماتیسم قدیم و جدیم در این جادة پر فراز و نشیب کثرتگرایی پا به عرصة هستی گذاشتهاند. یقیناً مبانی این فلسفهها نیز از سایة عظیم کثرتگرایی بیرون نیستند. البته مراد ما از کثرتگرایی صرفاً معنای متافیزیکی آن نیست بلکه به معنای عام کلمه است که دامنة آن تمامی حوزههای دانش بشری در عصر حاضر را شامل میشود. نکتة دیگر این است که این کثرتگرایی از ابتدای قرن بیستم به بعد ابعاد وسیعتری به خود میگیرد، چرا که در ابتدای قرن بیستم هنوز آن تفکر وحدتگرای هگلی در فلسفه و علمیکردن همة ابعاد زندگی و تلقی علمی از ‌جامعه در قالب مارکسیسم ــ به قول لیوتار غلبة روایت‌های کلان بر روایت‌های خرد ــ اجازة تنفس به تفاوتها را نمیداد؛ ولی نقدهای کوبندة نیچه به متافیزیک افلاطونگرا ـ ‌مسیحی سنت غربی، شکستن شیشة شفاف و یکدست نفس به دست فروید، وقوع دو جنگ جهانی، ظهور جنبشهای دادائیستی در عالم هنر و افول مرز هنر والا و هنر پست، ظهور بحران معنا، مرگ مؤلف و مرگ سوژه، جایگزینی زبان به جای ذهن، تقدم عمل بر نظر، استقبال از تفاوتها، سقوط دولتهای غیردموکراتیک و ظهور جوامع دموکراتیک در اشکال مختلف، ظهور جنبشهای زنان در قالب‌های گوناگون فمینیسم، طرح مباحث زیستمحیطی، همه و همه این نوید را داد که تفکر وحدتگرای تمامیتخواه در فرهنگ انسان قرن هجدهم و نوزدهم به بن‌بست رسیده است و اکنون وقت آن فرارسیده که نگاهها به سمت تنوعها، کثرتها و تفاوتها در تمامی حیطههای جامعة بشری قرن بیستم و بیست‌ویکم معطوف گردد. فیلسوفان همة این تحولات را در فلسفههای معاصر به چشم خویش دیدند و اغلب تسلیم این کثرتگرایی به معنای عام کلمه شدند. شاهد دیگری برای این کثرت و تفاوت در فلسفة معاصر، ظهور فلسفهها و مکاتب، جنبشها و جریانهای فلسفی متعدد در این دوره است. ما در هیچ دورهای از تاریخ طولانی فلسفه به اندازة دورة معاصر با کثرت فلسفه و مکاتب مواجه نیستیم. چنانچه در قرن هفدهم دکارت پدر معنوی فیلسوفان است و فیلسوفان این دوره فلسفههای خود را در مسیر دکارتی ایجاد کردهاند، در قرن هجدهم کانت و در قرن نوزدهم هگل و برخی فیلسوفان دیگر نقش پدر معنوی را بازی کرده‌اند. کما اینکه افلاطون پدر معنوی تمامی فلسفة غرب شناخته میشود. وایتهد در جملة معروفی گفته بود: «کل تاریخ فلسفة غرب پانوشتی بر افلاطون است.». (shrink)

Suhrawardī has presented arguments to support the existence of wājib al-wujūd in many of his works. One of the most fundamental of these arguments, which also has a forward-looking feature, is the one he presents in his books al-Talwīḥāt and Ḥikmah al-Ishrāq. To prove the existence of God, Suhrawardī devised three arguments in al-Talwīḥāt and one argument in Ḥikmah al-Ishrāq, all of which are interpretations of the ṣiddīqīn argument. In this article four of Suhrawardī’s arguments, three of them in al-Talwīḥāt (...) and one of them in Ḥikmah al-Ishrāq are reviewed. the main aim of this study is to analyze and explain Suhrawardī’s arguments, due to their importance in philosophy and theology, with the descriptive-analytical method and using library-based collecting data. The arguments presented in the al-Talwīḥāt are succinct, and what made these claims essential was the evaluation of their robustness and content. The significance of his first and third arguments in this book is that they do not require the denial of the vicious circle as a precondition, and by assuming the likelihood of both the vicious circle and infinite regress, the necessity of existence is demonstrated. On the other hand, his argument in Ḥikmah al-Ishrāq, which, like his second argument, is based on the refutation of the vicious circle and infinite regress, includes innovative features and should be investigated thoroughly. -/- . (shrink)

I try to show that Richard Rorty, although is not a moral philosopher like Kant, nerveless, has moral philosophy that must be taken seriously. Rorty was not engaged with moral philosophy in the systematic manner common among leading modern and contemporary moral philosophers. This paper has two parts: first part, in brief, is concerned with principles of his philosophy such as anti-essentialism, Darwinism, Freudism, and historicism. Second part which be long and detailed, considers many moral themes in Rorty's thought such (...) as critique of Kantian morality, solidarity, moral progress, cruelty and concept of other, etc. Subsequently, I will try to answer the research question of the article namely, has Rorty a moral philosophy? (shrink)

Fārābī's legal theory, which is among his views in civil wisdom, consists of three things: foundation, source, and purpose. The foundations of Abu Nasr al-Fārābī's virtuous law is natural law, which is compatible with the objectives of Islamic Law. Furthermore, the source of the existing laws in the virtuous city, which is codified by the first ruler, is the divine revelation and tradition. Some divine traditions or natural laws are understood by common sense, and some others, which are hidden from (...) the understanding of the majority, are inspired by revelation to the first ruler of virtuous city, or the first ruler understands them by using his acquired intellect. The aim of the first ruler, which is also the aim of the laws of virtuous city, is the happiness. The problem of this study is to investigate and explain these three things (foundation, source, and purpose) with descriptive-analytical method, which can be considered as the theory of virtuous law, which is the same as Fārābī's legal theory. (shrink)

The purpose of this study was to know the relationship between student perception towards mathematics teacher with mathematics academic performace. The population of the study were all students of class VIII SMPN 8 Cirebon in the academic year 2014/2015, with the number of students 287 people. The sampling technique used proportional random sampling, and the sample size was 56 students. Data collection techniques used: 1) Questionnaire of Perceptions towards Mathematics teacher, and 2) The results of student mathematics learning test. The (...) result of correlation analysis show no significant correlation between students perception towards teacher and academic performance (r= .155, p= .254). (shrink)

If we consider Kitāb al-Milla as the foundation for Al-Farabi's other civil and political thoughts, we are not making an exaggerated claim. Abu Nasr Al-Farabi presents the philosophy of his civil and political theory through this treatise, embedding his ideas within it. Upon reflecting on the content of this work, it can be clearly divided into two parts. In the first part, Al-Farabi discusses issues that serve as the foundation for the second part, which is the science of civics. In (...) the second part, which is the focus of this study, he addresses matters that constitute the philosophy of civics. A close examination of the second section of Kitāb al-Milla reveals that Al-Farabi speaks of two enumerations: one concerning happiness and the other concerning politics. In general, these two elements make up the issues of the science of civics. (shrink)

Al-Fārābī's discussed fundamental issues in the first ten sections of Kītāb al-Mīllah briefly. Defining the nation (religion), describing the types of societies, dividing the nation (religion) into opinions and actions, and mentioning each of them, synonyms of the nation with other concepts such as religion and shārīʿa, the method of inferring the opinions of the nation, the similarity of the virtuous nation to philosophy, the relationship between the two components of the nation with theoretical philosophy and phronesis (practical philosophy), dealing (...) with fallacies using topic and rhetoric, the reasons for not expressing some laws by the first ruler, the conditions of the rulers after the first ruler, the wisdom, jurisprudence and virtue of the nation's ruler, and discussing the philosophical nature of jurisprudence, the most important contents of Al-Fārābī's in this ten section. On the other hand, it must be claimed that various theories can be extracted from Kītāb al-Mīllah: 1. Revelation as the highest faculty of reason; 2. The unity of theoretical philosophy and Phronesis- the unity of theoretical and practical reason; 3. Philosophy of jurisprudence; 4. Governance philosophy; 5. shārīʿa purposes; 6. Aristocracy; 7. Philosophical jurisprudence. In this paper, in addition to the translation of the first ten sections of Kītāb al-Mīllah, its content is also explained and these seven ideas are extracted from this treatise. (shrink)

Robert Orsi’s History and Presence identifies a major lacuna in the modern understanding of religion. If secularism is characteristic of the modern era, Orsi argues that it is not the absence of the faith. Instead, it is the approval of a certain kind of religion in which the "real presence," an interaction of sacred, metaphysical realm in the everyday life of the faithful, is ignored. While considering Orsi’s critique, this paper investigates the notion of presence in Shi'i Islam along with (...) a brief study of similar notions in Catholicism and Judaism. This paper argues that the notion of presence or hudur plays a significant role in the everyday life of Shiʻi Muslims and attempts to define it according to the context of visitation prayers and the narrations of the Shi'i Imams. It moreover suggests that this overlooked aspect in the modern study of religion could provide grounds for a more empathetic dialogue of religions. (shrink)

The principle of causality is one of the most fundamental principles that has been discovered in the history of philosophy and science. Several foundations revolve around this concept. The importance of this principle in classical physics lies in giving physicists the ability to predict phenomena. Furthermore, due to causality is recognized as a fundamental principle in classical physics. With the introduction of the principle of uncertainty, the principle of causality is empirically called into question. Because the claim of the principle (...) of uncertainty in quantum mechanics is that the relationships between fundamental particles are not causally related to each other, and even the behavior of an electron or a subatomic particle is not based on the principle of causality. If we want to identify the speed of particles, we will not be able to identify their state, and if we want to determine their state, we will not be able to identify their speed. The best way to resolve this conflict is to bring the discussion into philosophy, which is exactly what has been done in Islamic philosophy. The concept of causality in Western philosophy seems to be based on Newtonian concepts. But what has been stated in Islamic philosophy is based on metaphysical concepts, and therefore the principle of uncertainty cannot contradict the concept of causality in Islamic philosophy, especially what has been discussed in the philosophy of Avicenna and Allameh Tabataba'i. (shrink)

In the present article, we are faced with two phenomenological philosophers who, in two different intellectual traditions, namely philosophical hermeneutics and moral phenomenology, have referred to the concept of the Other as the fundamental possibility of the individual. The other, as an ontological and common concept in the thought of Gadamer and Levinas, is the turning point of the condition for the possibility of understanding and ethics. Focusing on the concept of the other, while addressing the points of difference and (...) commonality between Gadamer and Levinas, this article will show that Levinas’s preoccupation with the other as a philosopher refers to the foundations of ethics, and the condition for the possibility of foundations of ethics is encountering the other. In Gadamer, the turning point is the determination of the possibilities of understanding in dialectical and dialogue-oriented relationships. Without the other, in Levinas’s thought, ethics, and moral matter, and in Gadamer’s thought, the process of understanding will not occur in the form of a fusion of horizons. Therefore, this article shows that the other is a common concept between these two philosophers, which both of them cannot avoid in their philosophical analyses of ethics or the process of understanding. Introduction The analysis of ethics is one of the important and innovative achievements of Levinas’s philosophical intellectual structure. Levinas’s concern is to refer to the foundations of morality itself, regardless of institutionalizing the moral in the form of law, and the foundation of morality is in face-to-face relationships with others. Regardless of Levinas’s plan about the concept of the other, Gadamer imagines the determination of understanding in a new way in the face of the other. The other is the comprehensible strain in philosophical hermeneutics, in such a way that the process of understanding is formed by the presence of the other and the face-to-face encounter with it. According to Gadamer, the other is the factor of openness in the process of understanding. The fusion of horizons is the product of openness and mutual encounters in dialogue, which is not possible without the other. The other is the condition of determining the possibility of understanding in each of the parties who are allowed to reveal a part of their being and allow the other to open up and talk. In fact, understanding is a kind of event that is revealed in a two-way conversation in an event-like way. This type of understanding depends on the presence of another. The main focus of the research is the analysis of the concept of the other, which has been done with emphasis on two important works: Truth and method, Totality and infinity. Body & discussion In general, the process of understanding is a dialogical process, whether the other side of the conversation is a text or a person, the foundation of understanding is formed in a relationship with the other. Determining the other as an independent personality and a different perspective is an ontological determination. The other thinks and becomes meaningful beyond the subject or object and even beyond my intellectual position, it belongs to its own independent world and its own experience. In conversation, it plays a significant role in the production of truth. Openness provides the possibility of dialogue and mutual agreement. In dialogue, the final product is not reproduced. The other condition for the production of the final product is dialogue According to Gadamer, facing the other is facing his world. At the moment of facing me, the other makes his abstract aspects concrete and opens his lived experience to me. He believes that the question-and-answer process is a kind of encounter with the world of experience and openness toward it. According to Gadamer, the process of understanding is the result of dialectical-hermeneutic relations between me (the interpreter) and you (the other). The dialogical relationships that allow each other to enter the other’s history are relationships that are formed based on questions and answers. From Gadamer’s point of view, questions and answers are the opening of a new horizon based on tradition and contemporary history. Levinas phenomenologically refers to the philosophical tradition of the West to reread the process of the formation of the concept of the other. Many commentators and interpreters of Levinas’s works believe that it is possible to determine the foundations of ethics from Levinas’s point of view from face-to-face relationships. The condition for the possibility of morality is to pay attention to others. To describe another concept, Levinas analyzes the negative and positive aspects of this concept. In a negative way, Levinas first answers what the other is not, and for this reason, he criticizes the history of Western metaphysics and the criticism of Husserl and Heidegger’s phenomenology. Positively, the other is relative to me and different from me. The other is beyond subject and object. The other is not subjugated by any concept and recognizes its independent identity. The other and the encounter with him are the conditions for determining fundamental ethics from Levinas’s point of view. Another condition of concreteness refers to another person. According to Levinas, it is the condition for the formation of moral form. He believes that ethics is a kind of double encounter in the context of bilateral relations. Many moral concepts are formed in relation to a concrete other. In Levinas’s genealogy of ethics, we are faced with the presence of the other in a concrete way and with the subjectivity of the subject in an abstract and a priori way. Levinas specifies two approaches with the description of the other in the form of an infinite idea. First of all, there is an infinite gap between the other and the same. This issue shows its foreignness and otherness, its independence, and being true to its essence towards me. Second, it is the determination of another in a concrete or abstract form, which in both cases evokes an identity independent of me. Conclusion According to the explanations of the concept of the other in the thought of Gadamer and Levinas, we are faced with two phenomenological philosophers who have paid attention to the ontological aspects of the concept of the other in the fields of philosophical hermeneutics and ethics. In Gadamer’s thought, the other is an ontologically dialectical relationship between I-Thou and the starting point of the conversation process. The fusion of horizons is the turning point of the formation of the relation to the other, which is manifested in another area. The other has its own history, world, tradition, and authority, regardless of the formation of dialogical relationships, and has an independent identity. The other is allowed to share his lived experience in the conversation. The other creates new worlds. The other has opened himself and in return can be self-interpreting and self-revealing. Regardless, the other is the consistency of the complex relationship between language and the world. This form of bilateral relations, which is manifested in the presence of another, is a linguistic form that is the cause of a deep connection between language and the world. The other, whether concrete or abstract, is the turning point of our connection with the world in an ontological way. Regardless of Gadamer’s point of view, Levinas returns to another concept in his new thought project entitled “How to determine the possibilities of ethics.” According to Levinas, finding the foundations of ethics and determining the condition of moral possibilities is in facing the other and in face-to-face relationships. The other is concretely a kind of bilateral encounter which is the basis of many moral events and is manifested abstractly in the form of the subject’s subjectivity. This kind of infinite aspect of the other is revealed in subjectivity is implied in sense. Encountering another in an abstract form within itself is the encounter of the subject’s subjectivity with the sense, and the sense is in the encounter with the other. Sense is the basis of the subjectivity of the subject. Sense is a kind of concrete and visual face-to-face encounter that adds to the importance of determining another. Therefore, both Gadamer and Levinas raise many possibilities about the concept of the other, which shows the importance of this concept in the Western philosophical tradition. (shrink)

Humanities and its branches are related to many disciplines and even influence them. It can be claimed that everything that is related to humans and human social life is also related to humanities and can also be influenced by humanities. Artificial intelligence is one of the phenomena that is related to humans, and based on this, the question of this paper is whether humanities is related to artificial intelligence and whether it has the ability to influence it. Three assumptions are (...) made to answer this question. In the first and second assumptions, it is proved that humanities are related to AI and even influence it. Since artificial intelligence is man-made and related to humans, it has the ability to be guided by humanities. Furthermore, humanities can be effective in AI through the ethics. In the second assumption, it is also claimed that artificial intelligence is recognized by humans and humanities, so it can be influenced by humanities, because anything that can recognize something else can also influence it. The third assumption is that humanities are not able to influence AI and the reason is that humanities and artificial intelligence are two separate fields. -/- . (shrink)

ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this significant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi'a and Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way, Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the (...) cosmic (as first created being) and human levels as presented in the Kitāb al-ʿAql wa al-Jahl (The Book of Intellect and Ignorance). Ṣadrā, already well-versed in the philosophical discourses on ontology and cosmology find al-Kāfī as a fertile ground to develop and extend his vision of cosmos and existence. This paper, furthermore, investigates and reviews some later and contemporary scholars’ critiques of Ṣadrā’s view on hadith and intellect. (shrink)

Avicenna, in his treatise called "Al-Siyasāt al-Ahliyyah", has discussed various topics about household management, among which are discussion about family formation and discussion about wife and children. The discussions about wife and child in this treatise are not only about family management, how to deal with wife and child. However, the issues related to women's rights and children's rights are also seen in it. The two fundamental questions of this paper are whether women's rights and children's rights, which are found (...) in Avicenna's views in this treatise, are comparable to the provisions of the Convention on the Elimination of All Forms of Discrimination Against Women and the Convention on the Rights of the Child (first question), and if they can be compared, do they confirm or deny each other? Hence, the topics that will be examined in this paper will be in line with the answers to these two questions in a descriptive-analytical method. (shrink)

The discussion of artificial intelligence (AI) as a newly emerging phenomenon in the present era has always been faced with various ethical challenges. The expansion of artificial intelligence is inevitable, and since this phenomenon is related to the human and social world, anything related to humans and society falls within the realm of morality and rights. In doing so, it must be understood whether the use of artificial intelligence is an ethical matter or not. Furthermore, do humans have the right (...) to use it or not? It seems that Al-Farabi's thought in the realm of practical wisdom can provide an answer to this issue. By reflecting on the theories of this prominent philosopher in civil philosophy, the theory of natural rights is obtained, and on the other hand, Al-Farabi's ethical opinions are also consistent with the theory of natural rights and, in general, with Al-Farabi's civil philosophy. It can, therefore, be argued that, one can consider and elucidate this issue through the lens of Al-Farabi's ethical and civil school of thought. -/- . (shrink)

Avicenna has placed the discussion of bliss and happiness as the main axis of the eighth Namat of ishārāt wa-al-tanbīhāt, and he has dedicated the first two chapters of this Namat to the issue of the originality of pleasure and intellectual happiness and its strength compared to other pleasures. In the first chapter, Avicenna has addressed the anteriority of internal pleasure over external pleasure by expressing an "Wahm" and "Tanbih", and he has rejected the views of those who make pleasure (...) exclusive to external issues. On the other hand, he also mentioned the second chapter as a sequel to the first chapter and in that he refuted the promise of those who reckon that happiness is exclusive in sensual matters. In this way, Avicenna's purpose in these two chapters is to prove the pleasure and intellectual happiness and its superiority over other pleasures. As a matter of fact, Avicenna has made this discussion the basis for other discussions of this Namat, and this study will aim to analyze the content of these two chapters. (shrink)

Natural rights play a fundamental role in the political, legal, and economic system of John Locke. Many of his views are based on natural rights. Although Locke is not the first scholar to discuss natural rights, and before him, other thinkers have theorized about it in different eras and intellectual traditions, it must be claimed that Locke is a modern natural rights theorist and has presented a novel interpretation of this theory. Locke's natural rights are based on equality and individual (...) independence. Freedom, life, and property are the three basic pillars of Locke's theory. However, many international charters that defend human rights also in some way protect personal freedom, life, and property of individuals around the world. One of the international agreements is the Convention on the Rights of the Child in the United Nations, which defends the freedom and security of children worldwide and guarantees their basic rights. In this convention, natural rights patterns, especially those of Locke, can be seen, and he is also considered the spiritual father of human rights and one of the sources of modern human rights, the foundations of natural rights. Therefore, the main purpose of this paper is to examine the foundations of natural rights in the Convention on the Rights of the Child and compare them with the foundations of John Locke. (shrink)

Since time immemorial, due to its metaphysically grounded perspective, western philosophy has not been able to detach itself from the egoistic outlook, and thus, the interaction with the "other” had no role in this philosophy. The world has always been interpreted from the perspective of "self" ignoring the "other". Reviewing this mode of thought from Ancient Greece to Modern Age, one can reveal a kind of repression and forgetfulness of "alterity" and difference which Levinas has well highlighted in his philosophy. (...) The very foundation of this egoism can be traced back to the Socratic slogan "know yourself”. In the same spirit, a kind of self-centered moral philosophy has been developed, the clear example of which is Kant's ethics. In line with Hegelian tradition of recognition, contemporary thinkers have redefined ethics and politics and acknowledged the constitutional dependence of the “self” on the "other." Based on the coordinates of their thought as well as the historical condition of their own time in the formation of subjectivity, these thinkers have criticized the neglect of the “other”. Hegel's role in underlining the importance of the vital status of the “other” is unique. Hegel bridges all post-Hegelian currents on the concept of “Other”. Then, in the present essay, we seek to show that since Hegel’s time up to Derrida, we have been witness to the rise of “Other” and the fall of “Self”. -/- . (shrink)

Plato is among the most influential philosophers in the course of history, and the range of his ideas about different issues makes other scholars impressed. Considering his various views on varied subjects, one can argue that many ideas of the thinkers originated from Plato’s ideas in the contemporary world. Plato, in different positions, discussed women and their equality with men, especially in Republic Book V. The study of the ideas makes one suppose that the book explores the roots of feminist (...) theory. In Book V, Plato deals with the equality of women and men related to learning different issues and positions. Besides, he has discussed the children-sharing system resulting in the elimination of the private family system. Plato’s opinions are highly disputed; on the one hand, his ideas are considered feminist, and on the other hand, however, they are seen with no relation to feminist philosophy. The present paper aims to judge opinions related to women in the Republic Book V. -/- . (shrink)

Suhrawardi is among the philosophers who, compared to other philosophers, developed his intellectual system in an innovative manner. Suhrawardi’s illuminative intellectual system is the result of his thoughts in philosophy and mysticism, and the ultimate of his illuminative school is to achieve the station of mystic perception and theosophy using intuition and reasoning. The pure soul is an important pillar in the wayfarer’s intuition; and since the soul has descended from the world of the dominant lights to the world of (...) nature, it may have diseases just like the body. In his treatises, the Master of Illumination opened a new door in philosophy by discussing the disease of the soul, and sought to provide a mystical and ethical solution for the treatment of the human’s rational soul through his illuminative way of thinking. Suhrawardi’s method for treating the diseases of the soul is expressed as an allegory because it is considered as a part of his mystical materials; and it is regarded as a moral matter because it is a prescription for all wayfarers. By recognizing the symbols in Suhrawardi’s allegorical treatises, we can identify his moral way of treating the diseases of the soul. (shrink)

Poetry is sometimes used in a logical argument sense of the five major arguments, and the meaning behind it is the argument and expression that its common element is imagination. In fact, the distinguishing feature of poetry from other arguments is the poetic nature of the language. Poetry is sometimes used in an artistic sense and can be considered one of the seven arts. The definition of artistic poetry can be understood as a speech that is firstly rhythmic, secondly rhyming, (...) and thirdly imaginative. In this article, poetry is used in the second sense, as poetry in the artistic sense can have a sublime aspect. In fact, poetry in the first sense has an industrial and organic aspect, while poetry in the second sense has an authentic aspect. Mulla Sadra, in addition to writing in prose in rational knowledge, has also expressed many of his sublime philosophical ideas in poetic language. What Sadr al-Muta'allihin has written in poetic form is poetry in the second sense because it has both the three conditions of being rhythmic, rhyming, and imaginative, as well as expressing sublime wisdom in poetic and sublime art language. (shrink)

The problem of resurrection, one of the most important issues in the philosophy and theology. Some of Muslim philosophers and the vast majority of theologians always discussed about this topic. Some of Muslim philosophers accepted this problem and prove it, but, in quality of occurrence of them, they have differ believe from each other. However, some of Muslim theologians except those who believe in transmogrification, they consider the resurrection to be one of the principle of religion, beside monotheism and prophecy. (...) Moreover, they proved the principle of resurrection through reasons, and explanations them elaborates through the Holy Quran and Prophetic saying (Traditions- Hadith). Avicenna and Suhrawardi have been proving resurrection. Of course, for prove of this problem, they adopted of different manner from Muslim Theologians. Both of philosophers according to codify of ordinary psychological system, have proved and explanation this issue. Thus, for understand of Avicenna and Suhrawardi’s eschatology. First of all, we must understand of their psychological system. Furthermore, in this paper, we will discuss about survival of the soul according to immaterial soul and perfecting of soul as two premises for prove of resurrection. (shrink)

Suhrawardi created a revolution in the field of Iranian and Islamic thought by compiling the Illuminated Philosophy. The philosophy of Suhrawardi, which includes the collection of works and philosophical and mystical thoughts of Suhrawardi, is well presented in his book Hikma al-Ishraq. Unlike Farabi, Suhrawardi did not write an independent work about Utopia, but he spoke about the ideal ruler and the right to rule. Moreover, in his allegorical works, more than anything else, he pointed out moral points that can (...) lead the people of a society to salvation. Suhrawardi's philosophy is based on the originality of light, which shows that he had an opinion on the philosophers of Ancient Iran. In addition, Suhrawardi has repeatedly referred to Khosrvanion and Ancient Persian Scholars such as Zoroaster and Key Khosro and, for example, considered Key Khosro's government to be a desirable government in terms of politics and government. Another pillar of Suhrawardi's thought is the Quran and Islamic traditions, and therefore, his opinion about the government and ruler is consistent with Islamic teachings. In addition, he considered himself indebted to the divine philosophers of Greece such as Pythagoras and Plato and other divine scholars of the world such as Hermes, and he also took many of the opinions of his predecessor philosophers such as Farabi and Avicenna; Therefore, it can be assumed that he agrees with Farabi in many respects about utopia and its governing characteristics and conditions. (shrink)

Breast cancer is the leading cause of death among women with cancer. Computer-aided diagnosis is an efficient method for assisting medical experts in early diagnosis, improving the chance of recovery. Employing artificial intelligence (AI) in the medical area is very crucial due to the sensitivity of this field. This means that the low accuracy of the classification methods used for cancer detection is a critical issue. This problem is accentuated when it comes to blurry mammogram images. In this paper, convolutional (...) neural networks (CNNs) are employed to present the traditional convolutional neural network (TCNN) and supported convolutional neural network (SCNN) approaches. The TCNN and SCNN approaches contribute by overcoming the shift and scaling problems included in blurry mammogram images. In addition, the flipped rotation-based approach (FRbA) is proposed to enhance the accuracy of the prediction process (classification of the type of cancerous mass) by taking into account the different directions of the cancerous mass to extract effective features to form the map of the tumour. The proposed approaches are implemented on the MIAS medical dataset using 200 mammogram breast images. Compared to similar approaches based on KNN and RF, the proposed approaches show better performance in terms of accuracy, sensitivity, spasticity, precision, recall, time of performance, and quality of image metrics. (shrink)

In graph theory, the concept of domination is essential in a variety of domains. It has broad applications in diverse fields such as coding theory, computer net work models, and school bus routing and facility lo cation problems. If a fuzzy graph fails to obtain acceptable results, neutrosophic sets and neutrosophic graphs can be used to model uncertainty correlated with indeterminate and inconsistent information in arbitrary real-world scenario. In this study, we consider the concept of domination as it relates to (...) single-valued neutrosophic incidence graphs (SVNIGs). Given the importance of domination and its utilization in numerous fields, we propose the application of dominating sets in SVNIG with valid edges. We present some relevant definitions such as those of valid edges, cardinality, and isolated vertices in SVNIG along with some examples. Furthermore, we also show a few significant sets connected to the dominating set in an SVNIG such as independent and irredundant sets. We also investigate a relationship between the concepts of dominating sets and domination numbers as well as irredundant and independence sets in SVNIGs. Finally, a real-life deployment of domination in SVNIGsis investigated in relation to COVID-19 vaccination locations as a practical application. (shrink)

Art among Iranian and Islamic philosophers has always been associated with moral, so that many philosophers have considered art to be synonymous with virtue. By examining Farabi's opinions, it is possible to extract his special ideas about art and artist. In Farabi's theory of Virtuous Art, the artist is on the second floor of utopia and carries religious truths and reasonable happiness. Also, the theory of Virtuous Art has all the aesthetic features and artistic creativity, and in fact, all artistic (...) values are the presupposition of being an art of Virtuous Art. By reflecting on Suhrawardi’s numerous works and intellectual foundations, we can also see that he also paid special attention to the virtuous art and the supreme aspects of art; although he did not directly theorize about the basics of art, but by examining his theories, we can infer the basics of Ishraghi's Virtuous Art. Moreover, Suhrawardi has written some of his works in allegorical and artistic language, and this is a manifestation of Suhrawardi’s Illuminating Art. Among contemporary thinkers, Seyyed Hossein Nasr and Titus Burckhardt have presented an approach with the title of Sacred Art, considering the sacred foundations of art and Traditionalism. (shrink)

Artificial intelligence, as a phenomenon that has a wide scope in various issues and topics, is also related to humanities and plays an effective role in it. The two basic questions of this article are whether artificial intelligence is related to humanities and whether artificial intelligence has an effective role in humanities. By reflecting on each of the questions, we can see that AI is related to humanities and plays a role in it. Its relevance is due to the fact (...) that humanities have the potential to be related to other fields, and of course, artificial intelligence will also have this capability. Regarding the second question, it should be said that AI can play a role in humanities in three ways. 1. Have an active role; 2. Help humanities researchers; 3. Be raised as a subject to be investigated in humanities. -/- . (shrink)

Extant research on home literacy practices such as parental reading socialisation have demonstrated positive impacts on children in terms of academic performance. A particular aspect that sparks pedagogic importance is the scaffolding potential of reading at home to the learning of English language in non-native English Language contexts. This study aimed to examine the effects of mother’s involvement in home- reading sessions on students’ English reading skill performance in Bau, Sarawak. Prior to carrying out the intervention of reading at home (...) with their children, 31 mothers of Bidayuh ethnicity voluntarily attended a one-day workshop to orient them to the intervention and the use of logbooks to record details of their shared readings. However, only 18 mothers conducted reading sessions with their children and submitted a total of 21 logbooks detailing the frequency and material selection for reading. Their children, consisting of primary 1 to 4 students were required to sit for a pre-test and a post-test that measure their English language reading proficiency. The test scores were analysed using the paired-sample T-test. There was a significant increase in the students’ post-test scores following the reading intervention. The results revealed that despite the low frequency of mother-child shared reading sessions, the sessions positively affected the students’ reading performance. This finding suggests that parental reading socialisation can facilitate students’ literacy development. However, the use of materials in Bidayuh as a native language as opposed to Malay or English may increase the rural parents’ participation in home-literacy activities, and encourage early literacy in children. (shrink)

The metaphysical concept of love in Sinawi philosophy examines the three axes of the essence, reason, and manner of love in Avicenna’s intellectual system, resulting in Avicenna’s theory of love. By examining Avicenna’s views on love, particularly in his treatise on love, it can be understood that he has presented two definitions of love (essence), and in the seven chapters of the treatise on love, he admits that love is a pervasive essential substance throughout existence, and no creature is devoid (...) of this substance. It can, therefore, be argued that love is the cause of the existence of creatures (reason). On the other hand, Avicenna has also explained the flow and dependence of creatures on love under each chapter (manner). The result of understanding and examining these three axes in Avicenna’s views, which is the goal of this research, has led to the theory of Sinawi love, which shows Avicenna’s worldview on love. (shrink)

This eleventh volume of Collected Papers includes 90 papers comprising 988 pages on Physics, Artificial Intelligence, Health Issues, Decision Making, Economics, Statistics, written between 2001-2022 by the author alone or in collaboration with the following 84 co-authors (alphabetically ordered) from 19 countries: Abhijit Saha, Abu Sufian, Jack Allen, Shahbaz Ali, Ali Safaa Sadiq, Aliya Fahmi, Atiqa Fakhar, Atiqa Firdous, Sukanto Bhattacharya, Robert N. Boyd, Victor Chang, Victor Christianto, V. Christy, Dao The Son, Debjit Dutta, Azeddine Elhassouny, Fazal Ghani, Fazli Amin, (...) Anirudha Ghosha, Nasruddin Hassan, Hoang Viet Long, Jhulaneswar Baidya, Jin Kim, Jun Ye, Darjan Karabašević, Vasilios N. Katsikis, Ieva Meidutė-Kavaliauskienė, F. Kaymarm, Nour Eldeen M. Khalifa, Madad Khan, Qaisar Khan, M. Khoshnevisan, Kifayat Ullah,, Volodymyr Krasnoholovets, Mukesh Kumar, Le Hoang Son, Luong Thi Hong Lan, Tahir Mahmood, Mahmoud Ismail, Mohamed Abdel-Basset, Siti Nurul Fitriah Mohamad, Mohamed Loey, Mai Mohamed, K. Mohana, Kalyan Mondal, Muhammad Gulfam, Muhammad Khalid Mahmood, Muhammad Jamil, Muhammad Yaqub Khan, Muhammad Riaz, Nguyen Dinh Hoa, Cu Nguyen Giap, Nguyen Tho Thong, Peide Liu, Pham Huy Thong, Gabrijela Popović‬‬‬‬‬‬‬‬‬‬, Surapati Pramanik, Dmitri Rabounski, Roslan Hasni, Rumi Roy, Tapan Kumar Roy, Said Broumi, Saleem Abdullah, Muzafer Saračević, Ganeshsree Selvachandran, Shariful Alam, Shyamal Dalapati, Housila P. Singh, R. Singh, Rajesh Singh, Predrag S. Stanimirović, Kasan Susilo, Dragiša Stanujkić, Alexandra Şandru, Ovidiu Ilie Şandru, Zenonas Turskis, Yunita Umniyati, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Binyamin Yusoff, Edmundas Kazimieras Zavadskas, Zhao Loon Wang.‬‬‬‬. (shrink)