• Home
  • Hassan Fathi
  • OpenAccess
    • List of Articles Hassan Fathi

      • Open Access Article

        1 - The Relationship between Language and Reality in Plato: An Interpretation of Plato’s Cratylus in the Light of the Three Allegories in Republic
        Hassan Fathi Aboubakr Soleymanpour
        Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the trut More
        Before Plato, the thinkers dealing with the problem of language viewed it as a dual phenomenon. In Aristotle’s eyes, language is a mysterious entity which functions not only as a link connecting the gods and human beings but also as a body of laws for revealing the truth. For Heraclitus, language enjoys a code-like aspect similar to logos, which is mainly a phenomenon referring to the truth rather than a tool for explaining and analyzing it. On the other hand, for Parmenides, language is a deceptive phenomenon which is the product of a kind of social contract as well as a problem in the sensible world which, by itself, is not of much value. Sophists also consider language to be an arbitrary and relative phenomenon which merely functions as a medium of speech and entails no absolute truth by itself. Given this historical background, Plato set out to explore the problem of language. He developed a view in Cratylus which completed the mentioned historical background. For him, language is a deceptive and imperfect phenomenon; a phenomenon which he investigated in Cratylus based on its essence and its relationship with reality. He maintains that, since language is an artificial entity, it is essentially imperfect and, hence, incapable of providing any knowledge regarding reality. He believes that language can only be used to reflect the reality as accurately as possible, is ontologically posterior to reality, and is only temporally prior to it in terms of its instructional feature. In other words, according to Plato, one cannot attain knowledge through language because it is an artificial phenomenon which, at its best, can manifest the reality in an imperfect form. Manuscript profile
      • Open Access Article

        2 - A Study of the Principles of the Impossibility of Developing a Preference and Preponderance Without a Preponderant in Epicurean and Stoic Philosophers
        Samane  Qanbari Varnusfaderani Hassan Fathi Majid  Sadremajles Morteza  Shajari
        The principles of the impossibility of preponderance without a preponderant and the impossibility of developing a preference are among the most important principles of Islamic philosophy that have been widely discussed. Since the related debates have provoked several co More
        The principles of the impossibility of preponderance without a preponderant and the impossibility of developing a preference are among the most important principles of Islamic philosophy that have been widely discussed. Since the related debates have provoked several contradictory ideas, their study aims to clarify many of the problems in Islamic philosophy. The purpose of this paper is to examine the principles of the impossibility of preponderance without a preponderant and developing a preference in Epicurean and Stoic philosophies. These two principles play extremely diverse functions in these two schools of philosophy and are utilized in ethical, epistemological, and physical discussions. Stoics have completely accepted the principle of the impossibility of developing a preference. They also agree with the principle of the impossibility of preponderance without a preponderant but believe that it is based on the principle of the impossibility of making a preference. Stoics maintain that preponderance without a preponderant leads to motion without a cause. Epicureans agree with the principle of the impossibility of developing a preference at a macroscopic scale or in the realm of bodies and events. However, they reject it in the microscopic realm of atoms at least in the case of their diversion. Epicureans accept the principle of the impossibility of preponderance without a preponderant and believe that it is generally possible. However, they acknowledge that it is discreditable in some cases and allowed in some others. They hold that preponderance without a preponderant is a supreme example of Man’s free will. Manuscript profile
      • Open Access Article

        3 - Aristotelean Roots of the Soul’s Corporeal Origination in Mullā Ṣadrā’s View
        Hamideh  Ansari Hassan Fathi Morteza  Shajari
        Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of More
        Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of the soul). Mullā Ṣadrā believes that the soul is corporeally originated. The principles of the Transcendent Philosophy, including the trans-substantial motion, the principiality and gradedness of being, and the corporeal origination of the soul, have made it possible to demonstrate corporeal resurrection. Aristotle also believes that the origination of the soul is corporeal. However, the extent to which Mullā Ṣadrā is influenced by Aristotle’s ideas in this regard has never been studied so far. This paper is intended to explain the Aristotelean roots of Mullā Ṣadrā’s discussion of corporeal origination following a comparative-analytic method. The findings of this study indicate that in defining the soul as a “natural and organic body” and, following it, considering the soul as a formal substance and a primary perfection of the body, as well as believing in the unitary synthesis of the body and the soul and the unity of the faculties of the soul, all indicating the corporeal origination of the soul, Mullā Ṣadrā is under the influence of Aristotle. Nevertheless, Aristotle’s approach suffers from some ambiguity because of the existing implicitness in some of his words and not referring to an explicit standpoint regarding the principiality of existence or quiddity, presence of motion in substance, and gradedness of existence. Manuscript profile