معرفت فلسفی

Sadr’s epistemology has criticized the solution presented by rationalists in returning of induction to experience and analogy as well as the solution presented by empiricists. It introduces its own inductive foundation on the basis of essential school according to which human’s knowledge would achieve, by essential reproduction and through induction, thematic certainty – and not logical one – after probable affirmations. Martyr Sadr’s inductive reasoning is interpreted on the basis of passing through two stages: the stage of achieving probable degrees and reinforcing it on the basis of synoptic knowledge up to the highest point of probability which is an inferential stage, and the stage of certainty achieved through essential reproduction and with the conditions of essential logic. In the second stage, the degree of affirmation reaches the level of certainty. This is done according to the axiomatic principle and the criterion for the truth of axiomatic nature of that principle and its distinction from imaginary axiomaticity, and consistency with other thematic certainties including the principle of collective knowledge and the refusal of preference without priority are dealt with. In the section on epistemological evaluation in Martyr Sadr’s view and by avoiding general sayings of Sadr’s school, considering the objection to Martyr Sadr’s moderate foundationalism in essential school and especially in view of the criterion for truth that has led it to coherence, it seems that Sadr’s epistemology, in spite of its success in explaining the probable affirmative order as well as the role of actor in affirmation, is not successful in realism of thematic certainty and suffers some basic drawbacks.