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The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative reason trumpeted by po-mo thinkers need not result in the end of the proiect ef rationality. Rather, rethinking the philosophic tradition in a radical fashion leads to greater inclusion ef other perspectives andfaculties and more possibilities far reasoning together in the search for truth.

The principle of alternate possibilities ( PAP ) says that you are morally praiseworthy or blameworthy for something you do only if you could have done otherwise. Frankfurt examples are putative counterexamples to PAP. These examples feature a failsafe mechanism that ensures that some agent cannot refrain from doing what she does without intervening in how she conducts herself, thereby supposedly sustaining the upshot that she is responsible for her behavior despite not being able to do otherwise. I introduce a Frankfurt example in which the agent who could not have done otherwise is God. Paying attention to the freedom requirements of moral obligation, the example is commissioned, first, to assess whether various states of affairs that are unavoidable for God can be obligatory for God and for which God can be praiseworthy. The example is, next, used to unearth problems with conventional Frankfurt examples that feature human agents. I argue that conceptual connections between responsibility and obligation cast suspicion on these examples. Pertinent lessons that the divine Frankfurt example helps to reveal motivate the view that divine foreknowledge and determinism, assuming that both preclude freedom to do otherwise, may well imperil obligation and responsibility.

Whether we are free agents or not and to what extent depends on factors such as the necessary conditions for free will and our definition of human agency and identity. The present article, apart from possible alternatives and the causality of the agent regarding his actions, addresses the element of inclination as a necessary condition for free will. Therefore, an analysis of these conditions determines that even though in some circumstances the range of alternatives the agent can choose is very limited or the agent chooses an action without having the inclination to choose it; however, this does not make the agent forced; rather, free will has levels and every individual possesses a certain extent of it in different conditions. Just the fact that the ultimate choice is made by the agent himself and has voluntarily performed the act himself ultimately is sufficient for being free. As a result, even though the influence of external factors on human actions cannot be disregarded; however, because the action is ultimately not outside his control, accordingly, there is neither such a thing as a compelled agent and nor are our actions left to luck. The character of the agent that is voluntarily formed through our actions plays a determinant role in our choices and actions due to the epistemic and motivational components they possess.

The functions of the intellect - which is one of the topics raised in the field of epistemology - are the activities and effects that the intellect performs in acquiring knowledge and recognizing objects and facts. The purpose of this research is to know the various functions of philosophical intellect and their application in the births and innovations of Islamic philosophy. This article has been made using analytical and argumentative strategies and document methods, logical and syllogistic analysis. The functions of intellect in philosophy should not be considered exclusive to its argumentative function. Philosophical intellect has various functions, and in order to know the differences of Islamic philosophy from other philosophical schools and to continue the growth of Islamic philosophy, we must pay attention to all these functions. The functions of philosophical intellect include imaginations perception, finding universal concepts, dividing concepts; combining concepts; making new concepts; building coherence between related objects, imaginations or affirmations; to affirm; questioning; description; explanation; interpretation; analysis; reasoning; ideation; theorizing; And the criticism that the application of the mentioned functions in Islamic philosophy has led to many births, such as the presentation of some divisions of existence by Islamic philosophers, the conceptualization of the perpetual origination by Mir Damad, the presentation of the problem of mental existence byFakhr al-Din al-Razi, a new reading of Plato's political philosophy by Farabi, the analysis of how existence Generalities by Avicenna, evidences proving the originality of existence, the supreme spacious of energy by Allameh Tabataba'i, Suhrawardi's illuminated metaphysical theory, etc.