michel Mc gee
Abstract
Aestheticians and moralphilosophers alike are inclined to the view that there is no particular!J beneficial effect on moral life ofa developed aesthetic sensibility. The usual supporting witness is the pitiless Nazi SS officer with a refined tastefor Mozart and torture. But though his testimony can hard!J ...
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Aestheticians and moralphilosophers alike are inclined to the view that there is no particular!J beneficial effect on moral life ofa developed aesthetic sensibility. The usual supporting witness is the pitiless Nazi SS officer with a refined tastefor Mozart and torture. But though his testimony can hard!J be gainsaid, there is an unnoticed and unwarranted narro1ving of the scope ofaesthetic sensibiliry implicit in the very production ofsuch a witness. In a word, aesthetic sensibiliry is reduced to a matter of iabat Kant called taste, wbicb, for him, iuas a matter ofjudgments ofthe beautiful, whether in art or nature. What is neglected is the parallel Kantian notion of the sublime. Kant charges those who remain unciffected by the sublime not with a want oftaste but a want of feeling,, and he makes it clear that if we are to be moved by the sublime we must already be furnished with moral ideas. In that case, our question should not be tuhetber there is a beneficial effect on moral life ofa developed aesthetic sensibility, but whether moral life can have an ciffect on aesthetic sensibiliry. But before ne can address such questions we need to examine Kant's conception of sublimiry, which appears to connect it, not just to the moral life andpoetry but also to religion, in such a wqy that we mqy come to the conclusion that the relationship between moral life and aesthetic sensibiliry is reciprocal, in the sense that whereas we mqy need to befurnished with moral ideas to be moved by the sublime, this andpoetry (or the arts more general!Y), turn out to be a means ofextending our conception ofwhat constitutes moral life. I make no attempt in whatfolloivs to offer a systema tic account ofwhat Kant writes about sublimiry, ideas and art in the third Critique, and nor do I attempt to show af!)' general cultural influence on the poet whose work I appeal to from time to time, W:B. Yeats. It is rather that I have been both moved and perplexed l?J Kant's account of aesthetic ideas over a number ofyears1 and though I have written about these issues elsewhere, (McGhee1 2000) further reading shows me the inadequacy of my previous understanding. Over the same number of years, and indeed for much longer, I have also been moved and perplexed ry the greatpoems of Yeats's The Tower and The Winding Stair, and I have sometimes thought that the poet and the philosopher can shed light on the meaning ofeach other's work.
martin Francisco Fricke
Abstract
Four different notions of freedom can be distinguished in Kant's philosophy: logical freedom, practical freedom, transcendental freedom and freedom of choice ("Willkiir"). The most important of these is transcendental freedom. Kant's arguments for its existence depend on the claim that, necessarily, ...
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Four different notions of freedom can be distinguished in Kant's philosophy: logical freedom, practical freedom, transcendental freedom and freedom of choice ("Willkiir"). The most important of these is transcendental freedom. Kant's arguments for its existence depend on the claim that, necessarily, the categorical imperative is the highest principle of reason. My paper examines how this claim can be made plausible.
Khadije Hasanbeykzāde; Mirsaʻid Mousavi Karimi
Volume 11, Issue 42 , July 2015, , Pages 43-58
Abstract
Wittgenstein's view on the so-called “private language argument” is among the most important parts of his school of thought in the second period of his philosophical life. Here, there is one basic question that is whether we can imagine a language whose terms are merely understandable for ...
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Wittgenstein's view on the so-called “private language argument” is among the most important parts of his school of thought in the second period of his philosophical life. Here, there is one basic question that is whether we can imagine a language whose terms are merely understandable for the person using it. Whilst by giving reference to the lack of condition available to explicate the meaning of internal entities and feelings, Wittgenstein rejects the idea that such terms and words are private, and he argues that this language is not acceptable and imaginable because our sensory language depends on the physical world. In this article, we firstly try to analyze the concept of introspection to conceive a better perception of the private language argument. Then, we will investigate Wittgenstein’s approach about the so-called “private language argument” which is based on two fundamental concepts, namely meaning condition and Rule-guided argument, and will show how he is able to express his argument with a realistic attitude of meaning.
mohammad ali abbasian
Abstract
Gettier problems are cases, or examples, which appear to run counter JTB analyses of knowledge as justified true belief. According to JTB theory of knowledge, S knows p, only if: a) The proposition p in true; b) S believes that p; c) S is justified in his belief that p. Gettier problems state that the ...
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Gettier problems are cases, or examples, which appear to run counter JTB analyses of knowledge as justified true belief. According to JTB theory of knowledge, S knows p, only if: a) The proposition p in true; b) S believes that p; c) S is justified in his belief that p. Gettier problems state that the three conditions (a-c) are not sufficient for explaining what knowledge is. Because there might be some counter examples, which are cases of justified true belief but are not considered as cases of knowledge. Most of the epistemologists have accepted Gettier’s conclusion and tried to find an alternative theory of knowledge. Many of these epistemologists have tried to add a fourth condition to the earlier three conditions (a-c), to get a Gettier-proof definition of knowledge. According to one of these strategies, the added condition is: d) the epistemic justification for truth of his belief is not a refutable one. And according to another strategy, the added condition is: d´) the epistemic justification for truth of his belief is not a defeasible one. However, we will see that both of these proposals encounter to Gettier problem
mehdi ghavam
Abstract
Plato 1s doctrine of recollection is often identified witb innatism, and he is said to be an innatist. The present pape0 alongside J,vifh e:x:plaining this doctrine and other related doctrines in Plato's epistemology, argues that the doctrine of recollection is not necessarily the same as innatism. It ...
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Plato 1s doctrine of recollection is often identified witb innatism, and he is said to be an innatist. The present pape0 alongside J,vifh e:x:plaining this doctrine and other related doctrines in Plato's epistemology, argues that the doctrine of recollection is not necessarily the same as innatism. It is a matter of fact that, in Plato's epistemology1 perception and intellectual epistemic activi01 plqy a crucial role in the acquisition of kn01vledge.
ghodratollah ghorbani
Abstract
We can find theories on transcendent wisdom of Islam by Mulla Sadra Shirazi. By his theory, called "trans-substantial motion", we try to prove man’s soul creation and evolution. Fulfilling this theory, Mulla Sadra considers some more prominent principles that are characterized by: the principality ...
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We can find theories on transcendent wisdom of Islam by Mulla Sadra Shirazi. By his theory, called "trans-substantial motion", we try to prove man’s soul creation and evolution. Fulfilling this theory, Mulla Sadra considers some more prominent principles that are characterized by: the principality of existence, the gradation of existence, the unity between intelligent and intelligible, the universe temporal creation, the soul corporeal creation and its incorporeal permanence, the principle of unity in plurality, the principle of ultimate in world system and the corporeal resurrection and etc. These principles together provide theoretical and practical frameworks which draw the path of man’s soul creation, and evolution, and man’s life and ultimate. On the basis of these principles, Mulla Sadra hypothesizes that the origin and resurrection of man’s soul and life is based on the trans-substantial motion. In fact, this opinion can explain corporeal creation of man’s soul and mundane life, and finally his/her motion to the supreme world only in the light of trans-substantial motion and also other principles such as the corporeal resurrection of man. The importance of man's creation and his/her spiritual subsistence and corporeal creation lies in his/her life in this world and his/her complete motion on the basis of his/her acquired abilities in the material world.
ramin khanbagi
Abstract
Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with ...
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Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with regards to 'The Wcry of Truth" and Parmenides disregard for the realm of sense perception, tno different approaches mcry be accounted for. One mcry be that of an ana/ytz'cal/y• oriented mind to read through and understand Parmenides perplexing scryings, and the other mcry pertain to someone ivho tries to see through and contemplate upon the existing Fragments in pursue of a much deeper meaning, not necessarily that of a discursive mind.
amer gheyturi; hamid taheri; jafar mirzaee
Abstract
This article aims to bring the French philosopher Jacques Derrida into conversation with the Persian mystic poet Mowlavi. What might link the two thinkers is their critical approach toward philosophers' claim as to the authority of reason upon the truth. According to both, reason should acknowledge its ...
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This article aims to bring the French philosopher Jacques Derrida into conversation with the Persian mystic poet Mowlavi. What might link the two thinkers is their critical approach toward philosophers' claim as to the authority of reason upon the truth. According to both, reason should acknowledge its limits. However, by so criticizing the material reason, Mowlavi opens the way to Love, the Heart, or revelation as an alternative to get to the truth-a tool that Derida, as a philosopher, does not seem to resort to. Hence, he remains a philosopher to the end. It is, nevertheless, in acknowledging the limitations of the philosophical approach that he kneels down before truth and faith, speaking to his God with swollen eyes full of tears.
mousa lalayeri
Abstract
This article considers the topic of definition in the traditional logic and tries to through some criticisms to this system and classifying and analyzing of these criticisms, show the deficiency and inefficiency of the topic of definition. The result of this analysis is that the topic of definition is ...
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This article considers the topic of definition in the traditional logic and tries to through some criticisms to this system and classifying and analyzing of these criticisms, show the deficiency and inefficiency of the topic of definition. The result of this analysis is that the topic of definition is altogether unfruitfulness and neither can be used to define new concepts nor can be used to classify and analyze scientific definitions in different disciplines. After this analysis, it is tried to introduce an alternative system in which five kinds of definition are defined. Finally the advantages and fruitfulness of the new system are analyzed and considered.
mehdi ghavam safari
Abstract
Plato 1s doctrine of recollection is often identified witb innatism, and he is said to be an innatist. The present pape0 alongside J,vifh e:x:plaining this doctrine and other related doctrines in Plato's epistemology, argues that the doctrine of recollection is not necessarily the same as innatism. It ...
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Plato 1s doctrine of recollection is often identified witb innatism, and he is said to be an innatist. The present pape0 alongside J,vifh e:x:plaining this doctrine and other related doctrines in Plato's epistemology, argues that the doctrine of recollection is not necessarily the same as innatism. It is a matter of fact that, in Plato's epistemology1 perception and intellectual epistemic activi01 plqy a crucial role in the acquisition of kn01vledge.
Mohammadkazem Rezazadeh Joudi
Volume 10, Issue 38 , July 2014, , Pages 87-102
Abstract
The issue of Incarnation is one of the fundamental beliefs in Christianity on which others principles such as The Holy Trinity or Ransom Theory of Atonement are based. From the beginning, this belief has faced numerous discussions regarding the nature and manner of the unity between human and divine ...
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The issue of Incarnation is one of the fundamental beliefs in Christianity on which others principles such as The Holy Trinity or Ransom Theory of Atonement are based. From the beginning, this belief has faced numerous discussions regarding the nature and manner of the unity between human and divine natures in Jesus Christ, and the language used for understanding it. In this paper, the source of creation for the theory of incarnation and some evidence regarding the human and divine nature of Jesus Christ have been studied. These studies have been carried out by using the main source of Christianity, that is the Holy Book, and also the Chalcedonian Definition. Afterwards, two of the main approaches of Christian scholars, that is True Meaning and Virtual Meaning, have been explained and, in the end, certain criticisms such as obscurity, inconsistency etc. regarding the first approach have been proposed.
saleh hasan zadeh
Abstract
Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy ...
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Leibniz’s philosophy and his concept of God are influenced by the Christian philosophy and theology, and the Spinozism and Cartesian philosophies. Leibniz was also influenced by some Platonic dialogues. But Leibniz theological status is more voluble than Descartes and Spinoza, and his philosophy is theocentric like Malebranche philosophy. Final cause and efficient cause in Leibniz opinion are in line with God’s causality. Consequently with this idea Leibniz becomes close to the principle of “there is no cause except God”. Leibniz uses pre-established harmony and believes that mechanical cause is under the domination of the final cause. Leibniz criticizes Descartes concept of God strongly and in his view the Cartesian God is Similar to Spinoza’s God, the God who is omnipotent, Primary Nature, and lacks any will and understanding. The Cartesian perfect being is not the God, whom we imagine; who is the wise and just God; who does everything for the good of his creatures. The artificial God – like Descartes one – leaves us no option, but to accept obligation through patience. Spinoza denies any concept and definition of God as a wise and willing being. In his opinion God does not act through free will. The relation of wisdom and will to God is similar to the relation of movement and inertia. Therefore, the world has a mathematical and mechanical system and essentially is not ethical, humane, or rational. Everything occurs because of objective and un-reflexive rules of cause and effect. Leibniz strongly criticizes Spinoza’s concept of God and says: God is a definitive substance, person, and mind, but at the same time is the most perfect substance, God is the Monad of Monads, who harmonizes Monads activities through using his decisive mathematical order. Finally Leibniz introduces one nature – a simple substance or the Monad of Monads – as a transcendental being – or God -, the God who through ethical necessity should create the best possible world. Has Leibniz ultimately reached a philosophy - Spinozism - which he before denied strongly? What is the difference between ethical necessity in Leibniz philosophy and Spinoza’s natural necessity? This article aims to Explain Leibniz theology. Many new points exist in Leibniz theological approaches, which have been clouded by the excessive attention paid to Descartes philosophy in Iran’s philosophical sites. Also it wants to compare some of Leibniz’s theological views with the views presented by Plato, Aristotle, Descartes, Malebranche, and Spinoza. And finally, this paper aims to criticize Leibniz theology from certain viewpoints according to the capacity of this article.
ghasem pour hasan
Abstract
Mulla Sadra is considered unanimously as the most influential philosopher in the Islamic Philosophy tradition in the last four hundred years. Mulla Sadra’s philosophy is founded on existence as the unique constituent of reality and its primacy, the intensity of existence, and finally transubstantiality ...
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Mulla Sadra is considered unanimously as the most influential philosopher in the Islamic Philosophy tradition in the last four hundred years. Mulla Sadra’s philosophy is founded on existence as the unique constituent of reality and its primacy, the intensity of existence, and finally transubstantiality or substantial motion of being. Mulla Sadra made the primacy of existence as the main basis of his philosophy. He distinguishes between the concept of being and the reality of being. The first, is the most obvious of all concepts and the most universal, while the second, is the most ambiguous, since it requires presence knowledge and pure intellect, which would be able to discern existence as reality. Farabi and Ibn Sina perceived that in the existence-quiddity relationship, existence is an accident. Al-Suhrawardi holds the theory more radical that existence is merely a mental concept with no corresponding reality and it is quiddity, which constitutes reality. Ibn Rushd had criticized this approach. Mulla Sadra despite all Islamic philosophy tradition and his teacher, Mir Damad adopts an opposite and new outlook. His fundamental doctrine is principality of existence, and then quddities are the mental constructs. Reality is then the base of existence, which is graded and existentiating the reality of all things. Mulla Sadra at first followed his teacher and only after visionary and Gnostic existence, came to realize that it is existence, which bestows reality and has primacy on quiddity.
mehdi dashti
Abstract
A lot has been said about religion and rationality and the possible conflict between them. Since the Renaissance, the West has claimed that they are involved in a constant conflict, the loser of which is religion and the winner is rationality whose era has begun. The present article is an attempt to ...
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A lot has been said about religion and rationality and the possible conflict between them. Since the Renaissance, the West has claimed that they are involved in a constant conflict, the loser of which is religion and the winner is rationality whose era has begun. The present article is an attempt to demonstrate that there is no conflict but absolute harmony between true religion and true rationality. However, if one or both of them are untrue, then conflict emerges. This applies to the conflict between the distorted Christianity and untrue rationality. On the contrary, there is no conflict between the true faith of Islam and the God-given rationality which are both sent to guide mankind to the right path. The Holy Quran and collections of correct narrations both underline the fact that there is complete harmony between religion and rationality, and that religion is based on rationality which is itself the means of understanding religion and attaining obedience, happiness and salvation.
mahmoud mokhtari
Volume 12, Issue 45 , April 2016, , Pages 93-110
Abstract
Nuclear technology is the most controversial product of the past century and can be investigated as an important case study in the contemporary philosophy of technology. Theories of the classical philosophers of technology were generally about the nature of the modern technology as a whole and the dissimilarities ...
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Nuclear technology is the most controversial product of the past century and can be investigated as an important case study in the contemporary philosophy of technology. Theories of the classical philosophers of technology were generally about the nature of the modern technology as a whole and the dissimilarities of the different technologies are underestimated in these analyses. But, in the philosophy of technology after experimental turn, the specific features of different technologies are scrutinized. This approach to technology and its social significance is more concrete, more empirically informed, more constructivist and less pessimistic about technology than the classical one. In addition, the new approach places a greater emphasis on alternative ways of developing and using technologies. Based on the recent attitude in the philosophy of technology and with an analysis of the characteristics of nuclear technology, this article assesses the compatibility and limits of the classical philosophy of technology in enlightenment of nuclear technology.
reza gandomi nasr abadi
Abstract
Saadia Gaon is the first Jewish philosopher to systematize the Jewish teachings and beliefs. This makes him different from Philo of Alexandria, Isaac Israeli ben Solomon, and David ibn Merwān al-Mukkamas al-Rakki who preceded Gaon. He drew inspiration from Mu’tazilah school of Kalām; still, he ...
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Saadia Gaon is the first Jewish philosopher to systematize the Jewish teachings and beliefs. This makes him different from Philo of Alexandria, Isaac Israeli ben Solomon, and David ibn Merwān al-Mukkamas al-Rakki who preceded Gaon. He drew inspiration from Mu’tazilah school of Kalām; still, he did not follow the Muslim scholars blindly. In fact, he tapped Mu’tazilah doctrines to resolve the paradoxes of the Holy Scriptures and justify the Jewish beliefs. Among his numerous works, Kitāb al-Sharā’i (Book of the Commandments of Religion) is of critical importance. The present article covers his life and works and sheds some light on his status in Jewish philosophy. Gaon’s views about cognition and its sources, God and the universe and intellect and inspiration are also addressed. Moreover, his views about the mankind and the end of the world are discussed.
Fatemeh Saeedi; Abdolrasoul Kashfi
Abstract
In the classic image of knowledge, the category of ‘reality’, and by extension those of ‘truth’ and ‘justification’, are treated as matters independent from the subject’s mind. Relativists, on the contrary, reject independence of these matters from the subject’s ...
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In the classic image of knowledge, the category of ‘reality’, and by extension those of ‘truth’ and ‘justification’, are treated as matters independent from the subject’s mind. Relativists, on the contrary, reject independence of these matters from the subject’s mind and hold that the three, or at least some of them, are shaped under the influence of needs, values and social interests. They are, in other words, ‘social constructs’. Knowledge is therefore a relative matter, varying from society to society and from a society in a certain time to that same society in another time. The result of such an attitude to knowledge is a theory which is known today as ‘epistemological relativism’. Paul Boghossian, contemporary philosopher, is a prominent critic of epistemological relativism. The present paper draws on Boghossian’s views to review and critique a certain type of epistemological relativism which results from ‘constructivism of reality’, demonstrating weaknesses of the theory as well as scrutinising a number of Boghossian’s views in the field.
Soheila mansourian; amir nasri
Abstract
In Baudrillard’s view, the post-modern approach - with the dominance of codes, signs and replacing production with consumption in people’s daily life - has started a new process, which has not only resulted in the failure of contemporary man’s motto of individuality and developing opportunities ...
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In Baudrillard’s view, the post-modern approach - with the dominance of codes, signs and replacing production with consumption in people’s daily life - has started a new process, which has not only resulted in the failure of contemporary man’s motto of individuality and developing opportunities for presenting his demands, but also, in this atmosphere, which is saturated with signs from media; art, politics, religion and economics, as separate and concrete areas, have lost their outer reality and have disappeared in the horizon of media’s dominance together with the concept of subject. According to Baudrillard, this approach is in the shape of game and is made up of general concept of art. With this difference, that art is no longer defined as a realm separate from politics, religion and economics, art is, in a general sense, transmuted into a style and method, in light of which, ugly and beautiful, good and bad, right and wrong are departed from their references (authorities) such as ethics, religion, economics and work of art and pass out in the end of the route together with the concept of subject.
ali paya
Abstract
The aim of the present paper is to sbo» that anti-realism in science, 1vhich has a1;guab/y become more fashionable in recentyears, contrary to tuha: its proponents assert, cannot make use of quantum mechanics and its impressiue achievements as a frump card in justifying its claims. I will argue ...
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The aim of the present paper is to sbo» that anti-realism in science, 1vhich has a1;guab/y become more fashionable in recentyears, contrary to tuha: its proponents assert, cannot make use of quantum mechanics and its impressiue achievements as a frump card in justifying its claims. I will argue that scientific anti-realism far from providing scientific communiry with a progressive methodologicalframeuorle is a restrictive approach wbicb would hamper scientific progress. Focusing on the historical evidence of the 1vqys in subicb quantum mechanics was deueloped, I 1vill further argue that the orthodox interpretation of quantum mechanics due to Bohr and Heisenberg, among others, iuith its in-built anti-realistic elements provides a damning verdict against the claims of anti-realists. Following a critical assessment of a number of alternative interpretations or the calculus of quantum mechanics, I shall present realistic approaches which provide more effective and frudful conceptualframeu;orks for the advancement of research in the quantum
naser momeni; mohammad javad safian
Abstract
One of the most important problems in Humans thought is the Principle of identity. What is the meaning of this principle? How it comes to be? Can we speak, basically, of coming to be of something-here the principle of identity? Are the principles something discoverable? Or they are unknowable? The early ...
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One of the most important problems in Humans thought is the Principle of identity. What is the meaning of this principle? How it comes to be? Can we speak, basically, of coming to be of something-here the principle of identity? Are the principles something discoverable? Or they are unknowable? The early Greeks thinkers, with the help of the Arche, showed their view on problems like unity, plurality, identity and difference. A perception that at first was seen as stability of the Arche thought of the time. In fact, this stability of the Arche thought of the time was the meaning of the principle of the identity. Their attempt to interpret of the world without logical notion of the principle discern lead finally to formulate the principle of identity. With this principle which is bestowed with undeniable importance, we understand the Being as beings. We try to understand that what is the Greeks Philosophy? This must be done with the investigation that includes the most famous thinkers. We begin with an introduction.
hoseyn kassim
Abstract
This article revisits Foucault's articles and intenne»s on the Iranian revolution. It retieius them in l(ght qf the foll01ving two contentions: (t) Foucault's interpretation ef Kant's essqy on '1J7hat is Enlightenment?'1 and his article "Kant on Enlightenment and Revolution n that evolve into Foucault's ...
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This article revisits Foucault's articles and intenne»s on the Iranian revolution. It retieius them in l(ght qf the foll01ving two contentions: (t) Foucault's interpretation ef Kant's essqy on '1J7hat is Enlightenment?'1 and his article "Kant on Enlightenment and Revolution n that evolve into Foucault's notions of critique and modernity and in conjunction uitb this, (iz) his other 1vorks such as Mrulness and Civilization, Discipline and Punish, The Order qf Things etc. that lead Foucault to the idea that T,Western modernity generates a conflict betiueen the 'other' and the 'same'. This becomes the basis for him to reject tWestern modernity and embrace the Iranian revolution as an alternative to T-Western modernity. These ideas are very much implicit in Foucault's indirect engagement nsth the Iranian revolution. Th01 become more evident in Foucault's JPritings on the Iranian revolution, though his account o] it seems to stand outside the narrative qf T-17estern modernity. U;7hether Foucault is rzght or ivrong in his perceptions ef the Iranian revolution is altogether a d/ffirent question.
hamidreza mohammadi; mohammadreza abdolahnezad
Abstract
Saul. A. Kripke in his Wittgenstein on Rules and Private Language reads Wittgenstein’s private language argument as an inference from the idea of rule following. He presents a sceptical paradox about rule- following, which purports to show all language, all concept formation, to be impossible, ...
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Saul. A. Kripke in his Wittgenstein on Rules and Private Language reads Wittgenstein’s private language argument as an inference from the idea of rule following. He presents a sceptical paradox about rule- following, which purports to show all language, all concept formation, to be impossible, indeed unintelligible. In this paper we will examine one of the most important outcomes of Kripkenstein’s sceptical solution, namely “The Community view” according to which, the concept of a private language is inconsistent, because using language entails following rules, and following rules entails being a member of community. This view believes that solitary or private rule-following is impossible and language is essentially social; hence it’s impossible for someone isolated from birth to follow a rule or use language. At the end we will attempt to settle this longstanding and significant dispute, by shedding some lights on the terms used by these antagonists such as Wittgenstein’s conceptions of language, essence and Crusoe.
mahdi ghiyasvand
Volume 9, Issue 35 , October 2013, , Pages 97-114
Abstract
The present article gives a brief overview of "intertextuality” in order to show the consequences of this concept on reading, understanding, and interpreting of texts. Drawing the picture of hermeneutics in the mirror of intertextuality requires the discussion of the concept of text. For Kristeva, ...
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The present article gives a brief overview of "intertextuality” in order to show the consequences of this concept on reading, understanding, and interpreting of texts. Drawing the picture of hermeneutics in the mirror of intertextuality requires the discussion of the concept of text. For Kristeva, any text is the absorption and transformation of other texts; hence, she calls it a production. In this way, the act of reading plunges us into a network of textual relations and to interpret a text, to discover its meaning, or meanings, is to trace those relations. So in Kristeva's hermeneutics, assertions of objectivity, scientific rigors, methodological stability, and other highly rationalistic-sounding terms are replaced by an emphasis on uncertainty, indeterminacy, and some other ideas like the "death of author".
ali karbasi zadeh esfahani
Abstract
The problem of knowledge, not only is one of the most important problems in modern philosophy, but also is the top of other problems. This field usually discuses issues such as the base and the source of knowledge, the object and the domain of knowledge, the value criterion of knowledge, and finally ...
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The problem of knowledge, not only is one of the most important problems in modern philosophy, but also is the top of other problems. This field usually discuses issues such as the base and the source of knowledge, the object and the domain of knowledge, the value criterion of knowledge, and finally the end of knowledge .Here we are going to study the modern epistemological bases considering those elements, and to inquire the ability of the modern philosophy in proposing a complete and suitable format for the knowledge.
ali omidi
Volume 9, Issue 36 , January 2014, , Pages 99-118
Abstract
Occasionally, one can search for topics of modern philosophy in the works of Iran’s prominent philosophers. In a lenient segmentation, the humankind’s most important epistemological transformation can be divided into positivism, ultra-positivism and constructivism. Allameh Tabataba’i’s ...
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Occasionally, one can search for topics of modern philosophy in the works of Iran’s prominent philosophers. In a lenient segmentation, the humankind’s most important epistemological transformation can be divided into positivism, ultra-positivism and constructivism. Allameh Tabataba’i’s philosophy, though fundamentally different with these three approaches, possesses some of their contents. One of the innovations in Allameh’s philosophy is ‘the theory of Contingents’ which seem to have similarities with ultra-positivists and constructivist approaches, the investigation of which is the aim of this article. The gist of the present article is that although Allameh Tabataba’i considers a contingent nature for some social phenomena, he does not regard the perception of these phenomena as relative and believes in the possibility of unbiased perception, such as visual or contingent perception, of these social occurrences. In this way, Allameh Tabataba’i’s mindset differs from those of the postmodern era.
