The method of metaphysics: Metaphysics is empirical but depends not, like the sciences, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "there are real kinds, laws, etc." doesn't imply that all the kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. There is one real world, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of human artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires human mindedness (a better word than "mind" because it doesn't suggest that human mentality is an organ like the heart or the liver). Rather, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of the person's dispositions to behavior, verbal and otherwise; to the neurophysiological realizations of these dispositions; and to their connections to the world and to words in the person's linguistic community--this last requiring other people's words-world connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.

Background: Many normal children have heart murmurs. Most of these murmurs are innocent but differentiation of innocent murmurs from those due to structural heart disease, pathological murmurs, is important. Some clinicians do not refer the suspected patients to cardiologist due to anxiety-provoking for the family. The aim of this study was to assess the children with heart murmurs who previously their murmurs labeledas an innocent murmur.Methods: During 18 months, 36 children with heart murmur been labeled as innocent were reassessed prospectively as outpatients by a pediatric cardiologist.Findings: Overall, 8 different type of congenital heart diseases in 36 patients (17 boys, 19 girls) were diagnosed. The mean age of diagnosis of innocent murmur was at 24 months old. The mean age of detection of congenital heart defects in these patients was 43.5 months old. Physicians referred 80% of patients while 75% of these were referred when were visited by other physicians than their family physicians. About 27% of patients needed medical and surgical attention at diagnosis time.Conclusion: Although, the diagnosis of innocent murmurs is correct in most of cases, more attention is needed in assessment and clinical examination of suspected children.

Hilary Putnam, who was once one of the representatives and proponents of scientific and metaphysical realism, became an unrelenting opponent of metaphysical realism during the mid-70s. Having argued against alethic and ontological dimensions of metaphysical realism, he proposed “internal realism” as an alternative to it. Putnam’s major objection to the alethic dimension of metaphysical realism was that this philosophy brings about an unbridgeable gap between the truth of a proposition and our epistemic justifications for it. As to the ontological dimension of metaphysical realism, he proposed the criticism to the effect that according to this philosophical position the world consists of “readymade” objects. Putnam poses these criticisms because, as he argues, firstly, truth cannot be considered anything but the ideal justification; and secondly, the world is not made of ready-made objects, but rather it is we that cut up the world into different objects when we take a conceptual scheme. Indeed, according to Putnam assuming any “external perspective”, whether about truth or about ontology, is meaningless. Having introduced and reviewed Putnam’s arguments in rejecting metaphysical realism, this article explains and examines the basic elements of internal realism. The results of this article show that Putnam’s objections against metaphysical realism lack the necessary credibility and strength; and at the same time his proposed alternative (internal realism) has serious problems that made to be addressed. By his chosen conception of truth, internal realism, cannot touch its stated purpose; i.e. the removal of a huge gap between the truth of a statement and our knowledge of it. The ontological claims of internal realism are not, indeed, the reliable and true consequences of the thesis of conceptual relativity, which is considered as Putnam’s main base in this regard, but rather it is more a consequence of mistaking the linguistic issues with ontological ones.

In modem literature, the condition of mankind is depicted using elements such as abnormality and folly. Realism, which tries to depict reality, is the literature of modem era in contemporary times. Realism is not only a style among other literary schools, but it is also the rudiment of literature, for other literary styles, particulary in recent centuries, have originated from reality or is conspicuously related to it. One can clearly witness this aspect of realism in the works of Franz Kafka, Thomas Mann and Bertold Brecht. Therefore, regarding authors ideology and choice of styles in their works, they are in and/or should deal with a very crucial and grave condition.

Applying an analytico-descriptive method, this research is an attempt to investigate the style of Imams` manner against false claimants of Mahdaviat. In response to the question on “how was the manner of the innocent Imams in dealing with false claimants of Mahdaviat”, this study emphasizes that their manner of opposition was a kind of “crisis management”. To deal with false claimants, Imams adopted decisions led to decrease of the process of claimants emergence followed by controlling and disposing them. In this regard, we are encountered with two types of phases including “disposal management in the prior phase” and “disposal management in posterior phase”. As for the next step of the study, the Imams’ strategies are investigated in each section. The studies conducted in this paper are considered as an introduction to answer the question what pattern shall be used against false claimants.

Among the most basic discussions in epistemology are those related to ideas and concepts. In the present writing, we are trying to find out the features of theoretical concepts or terms as well as observational concepts. We are to find out whether the theoretical concepts are true concepts in principle or untrue ones like fairy tales and monsters or conventional concepts. In other words, must we choose realism or unrealism in the realm of theoretical concepts? What about the realm of observational concepts? And finally, what is the status of such concepts in the classification system of concepts and ideas? Undoubtedly, this discussion is among the most important and most basic epistemological discussions in the realm of concepts and ideas, through which the scientific propositions, laws and theories are organized. In the present study, we explore such a difficulty and pursue the related solution.

By emphasis on cognitive aspect of moral realism, this article surveys various divisions in moral realism and anti-realism and, regarding later Wittgenstein's courses, it explores his views about this matter. Thus, after a short description of Wittgenstein’s courses in Philosophical Investigations which are related to this topic, ideas of his commentators in this area are studied. Since moral realism has a firm relation with cognitive and non-cognitive discussion in meta-moral, thus later Wittgenstein’s view about this topic is also investigated. At the end, it is shown that calling Wittgenstein a realist or anti-realist is due to the wrong usage of reality grammar and he cannot be categorized as such.

In this paper, discussing the position of realism and antirealism in meta-ethics, first we will explain different versions of moral realism. Then we will discuss Kant's moral teachings to determine his attitude concerning these versions. Moral realism and anti-realism has a strong relation to cognitivism and noncognitivism in meta-ethics. So we will discuss shortly moral cognitivism and non-cognitivism and different schools of moral realism and anti- realism and their differences. Finally by reviewing Kant's most important moral teachings, we will show that based on different meanings of realism we can put Kant in realist or anti-realist thinkers.

The realization of knowledge in the form of naïve realism and critical realism has been one of main concerns of philosophers. Correspondence theory, which is considered as theory of truth in transcendental philosophy (Al Hekmah al-mota'aliya), can be interpreted as either naïve realism or critical realism. Problems of transcendental philosophy are presented in a way that evidence can be provided for both interpretations. Given the incompatibility of the two interpretations, only one should be chosen as Mulla Sadra's final theory. Given that within the framework of transcendental philosophy Naïve realism faces many serious criticism and problems, and that Mulla Sadra's final theories and strong evidence provided by transcendental philosophy are more consistent with critical realism, it seems that it is more appropriate to consider critical realism as Mulla Sadra's final theory.