درخت حوزه‌های تخصصی

What does it really mean to be human? In this context, “real” refers to the most precise comprehension of human experience from a subjective and phenomenological perspective. When exploring human nature in the realm of philosophy of mind, we confront not only the mind-body problem (a fundamental challenge in substance dualism) and the hard problem of consciousness (a hurdle for eliminativism) but also the explanatory gaps that stem from an objective and partitive interpretation of human nature. What if we were to shift this perspective to one that is the aspective-holistic and subjective viewpoint? The principal aim of this paper is to argue that subjectivism requires a holistic perspective to effectively confront eliminativism. The authors propose a shift in perspective, labeling it “Subjective Holism,” which is not a definitive solution to the issues at hand; rather, it serves as a framework for understanding human nature. This approach aligns with our intuition–considering oneself subjectively as a whole–and possesses enhanced explanatory power by treating humans as integrated complex systems. It clarifies how mental and physical states emerge as properties within this system. Through a holistic-subjective approach, the query about human nature evolves into: How do I, as a unified whole with various aspects, possess qualia such as insideness and uniqueness, which are exclusive to the subject’s conscious experiences? As a human being, I exist as a complex system (whole) with real conscious experience as my high-level and emergent property.

Human beings are meaning-generators, and their pursuit of meaning manifests through interpreting “signs.” Architectural elements can be perceived as signs capable of conveying valuable and significant messages. The more precise the semiotic interpretation of architectural elements, the deeper the understanding of their meaning. Since entry into any space necessitates passing through its door, the door functions as a connector between different realms, as an intermediary between a given place’s exterior and interior. Given the unique architectural significance of doors at entrances of Islamic pilgrimage shrines, they can be interpreted as meaningful signs. “Being at the shrine” can be understood as a form of human presence, which is materialized at entrances of Islamic pilgrimage shrines, particularly through the focal point of the door. The door marks the beginning of a transition into a sacred space, and numerous rituals are associated with this entry point. These rituals emphasize the commencement of the rites of entrance and initiation into a holy site. This study applies semiotic analysis based on Peirce’s model to examine the architectural element of the door as a meaningful sign. It seeks to answer the following questions: How can the physical characteristics of an entrance be interpreted both as a response to functional necessity and as a meaning-generating sign in the forms of index (namāya), symbol (namād), and icon (shamāyil)? Additionally, what concepts are semantically aligned with the door concerning the entrances of Islamic pilgrimage shrines? The research is based on a library study for data collection and employs a descriptive-analytical method to interpret the semiotics of doors. The findings indicate that the architectural element of the door, beyond its functional essence, encapsulates profound meanings. Semiotics offers a powerful tool for enhancing this architectural element’s understanding and deep analysis, allowing for a more precise interpretation. The primary function of the door as a sign is to establish a communicative space between the exterior and the interior. The door facilitates guidance and invitation into the sacred environment by dividing the spatial domain into inside and outside. Moreover, the first rites of initiation and presence commence here—placing the hand on the chest, expressing reverence, offering salutations, and seeking permission to enter. Therefore, the door is the gateway to the realm of presence and encounter. In the entrance of Islamic pilgrimage shrines, the door can be interpreted as a symbolic manifestation of the Divine Name al-Hādī (the Guide), the Imam’s guidance, the Perfect Man’s station, and the mediator of Divine Grace

Mullā Sadrā interprets “correspondence” in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object’s qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā’s resolution of the conflict between his theories.