philosophy
raouf sarbakhsh; reza sarbakhsh
Abstract
Gilles Deleuze can undoubtedly be considered one of the most important philosophers and theorists of cinema. In the 1980s, Deleuze wrote two volumes of cinema books, which established the main directions of cinema philosophy as a separate discipline in the university. Among different philosophers, Bergson ...
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Gilles Deleuze can undoubtedly be considered one of the most important philosophers and theorists of cinema. In the 1980s, Deleuze wrote two volumes of cinema books, which established the main directions of cinema philosophy as a separate discipline in the university. Among different philosophers, Bergson has the most influence on Deleuze's theories. Both of them believe that time is not linear and quantitative but qualitative and non-local. The extension of this philosophy led to the formation of the chronology as the main basis of time and cinema in Deleuze's works. In the first volume of his book, Deleuze deals with movement-oriented classical cinema and in the second volume with time-oriented modern works. Time is the central element of Deleuze's modern narratives, dividing images into temporal mirrors and crystals. Deleuze strongly believed in the simultaneity of non-linear times and events in modern works. In recent years, modern Iranian cinema has turned more and more to Deleuze's philosophy and many time elements can be seen in various works. This research comes with Deleuze's modern cinema theories by examining the films of Fish and Cat made by Shahram Makri, Dragon! The work of Mani Haghighi and Homayoun Ghanizadeh's mockumentary comes to the conclusion that the filmmakers of the younger generation of Iran became more interested in non-linear events with tools such as retrospective and forward-looking, as well as the association of past, present and future times in one scene. In the meantime, Makri is strongly influenced by the time period and Mani Haghighi, as a philosophy student, borrows many elements from Deleuze in his works.
shervin moghimi zanjani; hatam qaderi
Volume 9, Issue 34 , July 2013, , Pages 125-146
Abstract
Interpreters of classical philosophy, especially those concentrating on the philosophy of Plotinus, mostly believe that he, in contrast with Plato who laid the foundations of political philosophy, was not concerned with politics and the introduction of an efficient political system as the basis for the ...
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Interpreters of classical philosophy, especially those concentrating on the philosophy of Plotinus, mostly believe that he, in contrast with Plato who laid the foundations of political philosophy, was not concerned with politics and the introduction of an efficient political system as the basis for the classical political philosophy. While Plotinus did not explicitly address issues such as administration, government, freedom, and justice, the authors of this paper believe that his non-political philosophy carries some political implications which can be tapped to compile his political philosophy. Therefore, they seek to find and fit these implications together in order to complete the picture of Plotinus’s political philosophy.
hamze hatampouri
Abstract
In this paper, we defend the rule-based interpretation of John Stewart Mill's utilitarianism. First, we will explain briefly this recent and new dualism in the philosophy of utilitarian ethics. In general, Utilitarianists are divided into two categories: Rule-based and action-oriented. This is a recent ...
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In this paper, we defend the rule-based interpretation of John Stewart Mill's utilitarianism. First, we will explain briefly this recent and new dualism in the philosophy of utilitarian ethics. In general, Utilitarianists are divided into two categories: Rule-based and action-oriented. This is a recent division, but in our opinion, Mill's Utilitarian is rule-based. He uses the principle of utility through the intermediation of rules, not direct and immediate and he uses that fundamental principle only when creating rules or contradicting the rules. In order to defend this claim, we first refer to Ermeson’s interpretation and then we will examine seven arguments of adherents and opponents of Mill's rule utilitarianism and in this review, we will amplify the words of supporters like Ermeson and criticize the words of opponents like Crisp. Then we will bring five witnesses to consolidate our claims which according to them, our interpretation of the rule-based utilitarianism of Mill is strengthened and supported.
Sharareh Teimouri; Shamsolmolouk Mostafavi; Maryam Bakhtiarian
Abstract
Jacques Derrida was one of the few philosophers who seriously became involved with architecture. Despite his innermost desire, Derrida seems to have never made a proper connection with architecture. As soon as Derrida's theory of deconstruction was developed in architecture, it was thought that a practical ...
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Jacques Derrida was one of the few philosophers who seriously became involved with architecture. Despite his innermost desire, Derrida seems to have never made a proper connection with architecture. As soon as Derrida's theory of deconstruction was developed in architecture, it was thought that a practical way to translate and represent an idea was found. Concerning the output of the deconstruction style, the feedback of that opinion in the design of architectural spaces demonstrates that it was a complete failure. It showed the reflection of Derrida's idea on architecture was based on a poor understanding. The aim of this study is how accurate and complete the style of deconstruction in architecture represented Derrida's opinion on deconstruction? Derrida entered the deconstruction style project in architecture to show that arts are the best objectives to represent the manifestation of deconstruction. Although other studies accepted the formation of the deconstruction style in architecture as the fact of Derrida’s deconstruction, Parc de la Villette’s project really contradicts his hypothesis. Not from an architectural point of view, but from a philosophical point of view instead, this study emphasizes the philosophical basis of Derrida's views on deconstruction according to his thought on texts. Accordingly, as a strong and steady connection, Derrida's deconstruction is a kind of exposure to our relationship with the world, while the architecture's deconstruction style breaks the connection and even disrupts our relationships with this surrounding world.
Amin Abaspour; Amir Nasri
Abstract
If the investigation of different methods of existence and surveying language capabilities were among the most important thought issues of Samuel Beckett, so he would certainly use these two in order to recognize man better and communicate with the world around him. Beckett, affected by Descartes’ ...
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If the investigation of different methods of existence and surveying language capabilities were among the most important thought issues of Samuel Beckett, so he would certainly use these two in order to recognize man better and communicate with the world around him. Beckett, affected by Descartes’ Dualism, believes that the intrinsic separation of body and soul has resulted in the incapability of man’s language to communicate with the world around him. So, he tries to show that there is no way to resolve his inability of communicating rather than creating a new language to narrate himself by his separated body from soul. Beckett uses body, its parts and motions to do this. He believes that the more decrepit the body is, the more obvious its effort to be seen. In order to do this, he tries to use characters with different kinds of inabilities in their bodies. In Beckett’s view, body can remove the obstacles of communication by narrating its defects. Therefore, the characters in his writings never speak about their calamitous situation and they are used to their inabilities as a permanent companion that it seems there is no sign of self-suffering in their behavior and motions. Being with these sufferings to the end of their explorations makes them self-conscious and at the same time to go beyond their decrepit bodies. Critical-analytical method has been used in this article and the result shows that Samuel Beckett goes beyond Descartes' Dualism and tries to restore the place and value of body.
philosophy
Maryam alsadat Tabataei dana; Amirabbas Alizamani; Babak Abbasi
Abstract
Jean-Paul Sartre and Martin Buber have considered the human being, his existential issues, and anxieties in their philosophical issues. Among these topics is the subject of the "other" and "meaning of life". Sartre's views appear in the position of an atheist thinker about the "other" and meaning in ...
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Jean-Paul Sartre and Martin Buber have considered the human being, his existential issues, and anxieties in their philosophical issues. Among these topics is the subject of the "other" and "meaning of life". Sartre's views appear in the position of an atheist thinker about the "other" and meaning in life in two approaches. First, his radical view of the "other" is so pessimistic, and he calls it "hell", and the relationship with the "other" is based on "conflict". At this point, life is absurd and meaningless. He takes a moderate approach in his later views, believing that he has to invent a meaning for life and that the "other" can play an essential role in this meaning. Buber is a divine existentialist and sees the "other" and "meaning of life" in a deep bond. In his mind, the pursuit of authentic communication and the discovery of the meaning of life can only be possible when there is "Thou". Of course, Thou has a hierarchy, and the highest "you" is "eternal", and in the shadow of his grace, the meaning of life is discovered.
Amirhossein Ghaffarifar; Ahmad Karimi; Abdulrahim Soleimani Behbahani
Abstract
Huduth Cosmological argument is one of the proofs of Divine existence, which mostly applied by theologians. Believing in the createdness of the universe, theologians support the argument, while philosophers reject it because they think that the universe is eternal. A prominent philosopher in the west ...
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Huduth Cosmological argument is one of the proofs of Divine existence, which mostly applied by theologians. Believing in the createdness of the universe, theologians support the argument, while philosophers reject it because they think that the universe is eternal. A prominent philosopher in the west tradition is William Craig, which put forward philosophical and natural arguments, some of them are new. On the other hand, the argument has well known opponents such as Wallace Mathson, Josh Dever, Quentin Persifor Smith and Russel which some philosophers followed them, rejecting Huduth argument through the sequence of causes, positivism, and the eternality of the universe. Examining the most important critiques on the minor premise of the Huduth argument by Western philosophers, this study, by critical analytical method, has shown that their arguments are not sufficient to prove their claim. Although it seems that Craig's arguments for the existence of the universe are not certain and he has used indefinite hypotheses, but considering his set of reasons and also using various arguments such as the arguments of Islamic thinkers can accumulatively justify the theory of createdness against rival theories.
Amir Maziar; Neda Ghiasi
Abstract
Imagination is most traditionally assumed as something that is a contradiction of reality. Accordingly, it is considered as a faculty that is merely able to evoke our emotions and feelings and implies unreal things that do not contribute to cognition. This is one of the most important themes of Paul ...
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Imagination is most traditionally assumed as something that is a contradiction of reality. Accordingly, it is considered as a faculty that is merely able to evoke our emotions and feelings and implies unreal things that do not contribute to cognition. This is one of the most important themes of Paul Ricoeurˊs theory. By analyzing and criticizing other theories, he tries to go over this contradiction and emphasizes the functional aspect of imagination and its contribution to reality. By exploring through various texts of Ricoeur, in order to achieve an organized framework, this article seeks to show how imagination can play a main role in the construction of reality. Therefore, by taking up Ricoeurˊs claims, first of all, we explain his verbal turn which has two functions and also significant consequences. These functions include schematizing synthesis and projecting new meanings, which elaborated on three levels. In this way, it can be seen how a poetic schema creates a picture by inventing a new meaning, which indirectly refers to reality and hence defamiliarizes it. Finally, we try to point out the most key consequences of this new understanding.
Ali Sanaee
Abstract
In this article, by referring to the foundations of Royce's thought, his theology is explained and analyzed. Influenced, on the one hand, by personal idealism, Royce construes man as a part of cosmic process that achieves the goals of living and objective truth (God), and on the other hand, points out ...
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In this article, by referring to the foundations of Royce's thought, his theology is explained and analyzed. Influenced, on the one hand, by personal idealism, Royce construes man as a part of cosmic process that achieves the goals of living and objective truth (God), and on the other hand, points out that every human being has his own unique talent. Thus in spite of absolute idealism, he attaches importance to individual differences. In his view, idealism has the potential to provide a new interpretation of Christian theology; so it comes terms with the active life of contemporary man. In Royce's philosophy it is possible to provide a model for the interaction between science and religion; because he distinguishes the everyday sensory experience and organized scientific experience. He considers all possible and actual experiences as objects of the absolute divine mind that will be actualized by human’s scientific endeavor in the context of inventions and discoveries. Royce even maintains that the loyal commitment of scientists and business owners to society as a kind of religious experience (in the broadest sense) and thereby offers a new image of the invisible church.
Mohammad Hossein Kiani
Abstract
This article tries to answer the question that if spirituality is an existential transcendence, how can one clarify the anthropological approach as the basis of spirituality based on the philosophy of Jaspers? The author, by presenting an existential presentation of spirituality, shows that the four ...
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This article tries to answer the question that if spirituality is an existential transcendence, how can one clarify the anthropological approach as the basis of spirituality based on the philosophy of Jaspers? The author, by presenting an existential presentation of spirituality, shows that the four dimensions of Dasein, Absolute consciousness, Spirit and Existence (Existenz), as the basis of the Jaspers' anthropology provides a comparative possibility of expressing a new and fundamental reading of "spirituality as existential transcendence". Accordingly, spirituality is an internal jump, which is understood by the perception of the existence, and the consistency of spirituality is also a self-evolving action to Approaching existence. On the other hand, Jaspers perceives philosophy as an inner action that leads man to an existential path to gain credible knowledge of himself and reality. Therefore, a spiritual person who has attempted Approaching to transcend existential becomes aware of his original self. This consciousness is not related to objective consciousness, since this mode of consciousness that occurs in the context of "Absolute consciousness" can be replaced by any other perception and interdisciplinary finding; rather, the consciousness that Jaspers means is a kind of spiritual understanding that makes sense of one's life.
Hosein Kalbasi ashtari; mahdi kooshki
Abstract
Allameh Tabatabai has used various interpretations to define credit perceptions, but none of them are suitable. This article, after examining the proposed definitions and measuring them, based on the characteristics of a desirable definition, attempts to provide an alternative definition. A definition ...
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Allameh Tabatabai has used various interpretations to define credit perceptions, but none of them are suitable. This article, after examining the proposed definitions and measuring them, based on the characteristics of a desirable definition, attempts to provide an alternative definition. A definition that is in maximum agreement with his views without objection and ambiguity. The definition of Etebari perceptions consists of two central elements: the general element and a divider. The general element is mental imagination. After numerous reviews of the various divisors used in the definition of credit perceptions, "Being made by mental acts" was selected as the best of the four obtained options. So, the summary of the alternative definition is: Etebari concepts are concepts whose essence is determined by mental actions. These voluntary actions create imagination by using feelings. The sum of these concepts and their relations create the Nafs-al-Amr to which the Etebari propositions correspond to it
Mahdi Ganjvar
Abstract
The purpose of this article is to analyze Fakhr-al-din Razi's theological method and the effect of theological teachings on his thought and logic of understanding religion; because among the Ash'arite theologians, the role of Imam Fakhr Razi in terms of methodology in the process of philosophizing theology ...
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The purpose of this article is to analyze Fakhr-al-din Razi's theological method and the effect of theological teachings on his thought and logic of understanding religion; because among the Ash'arite theologians, the role of Imam Fakhr Razi in terms of methodology in the process of philosophizing theology is prominent and important and has received less attention from researchers. However, among the many issues about this knowledge, reviewing and refining the method of theology and raising methodological discussions about this science is one of the necessary preconditions and rudiments for understanding a coherent theological system. Inferring and analyzing the components of Fakhr's philosophical theology approach, such as: using logic and philosophical tools in explaining doctrinal issues; using the argumentative method in proving religious claims; avoidance of imitation and the dominance of rationality over obedience; and non-reliance on narrative evidence is the most important findings of this study. The method used in this research is the descriptive-analytical method of an inferential type.
Hasan Abasi Hosain Abadi
Abstract
The discussion of perfection is of different natures in the ideas of Aristotle and Avicenna. Both have divided perfection into first perfection and second perfection. What is the difference between the two? What are the meanings of each of these concepts and what is the domain of their usage? Has Avicenna ...
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The discussion of perfection is of different natures in the ideas of Aristotle and Avicenna. Both have divided perfection into first perfection and second perfection. What is the difference between the two? What are the meanings of each of these concepts and what is the domain of their usage? Has Avicenna been influenced by Aristotle or has he exceeded him? To discuss perfection, Aristotle has employed the two terms of "energia and entelecheia’, and he has discussed it in different positions in metaphysics, sciences, natural sciences and ethics. He has discussed first perfection and the second perfection in On Soul and talk of movement. To him, the first perfection of the primitive stage is secondary perfection. In the On Soul, the first perfection has potency, and it is imperfect perfection in motion. In his works, Avicenna has used the first perfection and the second perfection as related to natural subjects such as movement, soul, and sometimes regarding God and His relation to creatures. Avicenna perceives the soul from two perspectives: in terms of its relation to the body, as well as the abstract view of the two. And for him, perfection is existential and intensive, and the second perfection is subordinate to the first. The purpose of the present paper is to discuss this division into first and second perfection and its position in Aristotle and Avicenna’s reasoning.
philosophy
Ali Sanaee
Abstract
AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This ...
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AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This attitude is far from a realistic approach to life, because the life of living beings in general and the life of man in particular, is faced with various types of metaphysical evil, and man, as a being with authority, is also subject to or the origin of moral evil. Although based on specific reading, one can look for the plan of the world like Plato in the light of his encounter with the death of Socrates and trying to escape from it, because of the ruling attitude of the ancient world which is based on the class system, Plato also has an elitist approach and instead ofemphasizingindividual responsibilities, he points to the establishment of philosophers as a model of intellectual celibacy and moral virtues in society. This is while in modern society where individual values are important, a reliable connection is established between the issue of evil and social responsibility. By referring to the philosophy of Josiah Royce, who is also an idealist thinker like Plato, we can understand that contemporary idealism cannot ignore the reality of evil in the same optimistic and holistic view of the world. Royce looks at human sufferings realistically and emphasizes a Evil and Social Responsibility: Investigating the Requisties of Platonic Idealism and Josiah Royce's Idealistic Theresponsible approach to reduce suffering and eliminate social shortcomings according to his theoretical foundations.
Mehdi Moinzadeh
Abstract
The Priority of the practical approach toward the world to theoretical approach is one of the most fundamental components of Heidegger’s “Being and Time”. In fact, Heidegger believes that the first disclosure of Dasein to the world is based on practice rather than speculation and even ...
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The Priority of the practical approach toward the world to theoretical approach is one of the most fundamental components of Heidegger’s “Being and Time”. In fact, Heidegger believes that the first disclosure of Dasein to the world is based on practice rather than speculation and even Dasein is the same practice. Thus, according to Heidegger, the theory is only a derivative form of Praxis. Heidegger doesn’t refer to “Aristotle’s Phronesis” explicitly in “BT”. However, we can find the implicit presence of this concept all over the book to the extent that researchers like Volpi consider “BT” as a translation of Aristotle’s “Nichomachean Ethics”. I Will try, in this article, to present four tacit presences of Phronesis in “Being and Time” and to show that these four presences have founded on KAIROS that Heidegger emphasizes on it especially in the “Phenomenology of Religious Life” Lecture course.
Mohammad Meshkat; Ali Asghar Mosleh
Abstract
Can Herder's philosophy of culture be a model for what is now called intercultural philosophy? Following the list of the components of intercultural philosophy from the standpoint of Ram and the Wimer in one case, Herder's thoughts about the plurality of cultures and critique of the Enlightenment 's ...
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Can Herder's philosophy of culture be a model for what is now called intercultural philosophy? Following the list of the components of intercultural philosophy from the standpoint of Ram and the Wimer in one case, Herder's thoughts about the plurality of cultures and critique of the Enlightenment 's Eurocentrism read out, with respect to those components, to answer this question,. By this to read out, Herder's hidden ideas in this contemporary issue, or in other words, a model for it, appears. While in the Enlightenment, the rest of the cultures were immature and humiliated, for more than two centuries, Herder, with the idea of cultural diversity, provided the basis for intercultural thought in his philosophy of culture. And with critique of Enlightenment's Eurocentrism, he resolved the biggest obstacle for it. Herder's precise boundary is between Rejection of radical relativism and skepticism, and promising cultural pluralism. The ultimate causes of history or affairs, in his own words, are good and perpetual, such as humanity, Happiness, Development and providence are his facilities against radical relativism. As a result of these matters as well as on the effect of cultural openings over each other, and other common issues, Herder provided important areas and mediums for polylog and coexistence of civilizations and cultures.
Mohammad Jaberynasr; parvaneh Valavi; Masoud Safaei Moghadam; Alireza Haji Yakhchali
Abstract
The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to ...
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The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to Psychology, consistent with the general theoretical frameworks and large assumptions that have been accepted, have provided different and sometimes contradictory definitions. However, creativity is certainly a kind of understanding, a genuine understanding that transcends existing Knowledge. The fundamental axis of Gadamer's philosophical hermeneutics is what is understood. In this research, while analyzing Gadamer's view on understanding, he examines creativity as the most original type of understanding from Gadamer's point of view and as an example of his practical wisdom, and principles such as not being able to be trained, the ability to be specific, and measure additionality to creativity from the point of view of Godammer's philosophical hermeneutics as well as educational implications such as education goal, form of educational system, teaching method, curriculum, learning, evaluation, motivation and research method were extracted.
Mohammad Anbarsooz; Yousef Nozohour
Abstract
Baruch Spinoza, the rationalist philosopher of the seventeenth century, devoted special attention to knowledge and epistemology. In his philosophy, knowledge has types and classes, the most valid of which is intuitive knowledge, and from this point of view, he focused on intuition, its objects, and its ...
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Baruch Spinoza, the rationalist philosopher of the seventeenth century, devoted special attention to knowledge and epistemology. In his philosophy, knowledge has types and classes, the most valid of which is intuitive knowledge, and from this point of view, he focused on intuition, its objects, and its features. This paper, studying the types of cognition in Spinoza’s thought, attempts to explain its meaning and the object. Furthermore, the article, based on two sorts of interpretations, shows that, in the development of Spinoza’s philosophy, the object of intuition changes. This variation is caused by passing Spinoza’s thought from the division of knowledge, based on the form in the TRE, to that division, based on content in Ethics and there are serious debates among interpreters about that. In both works, Spinoza’s intuition is inferential, immediate, and irregular. Although, in TRE, its object is attribute and mode, while in Ethics, it is only mode or the essence of a particular thing. Finally, we show that the realization of intuitive knowledge guarantees credible and efficient knowledge and leads to liberty and happiness as the main purpose of Spinoza's philosophy.
Hamid Alaeinejad
Abstract
According to semantic externalism, the meaning of some words and thus the content of some of our mental states is determined at least partly by features of the external world. For the first time, Putnam has tried to argue that accepting externalism leads to the rejection of skepticism about the external ...
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According to semantic externalism, the meaning of some words and thus the content of some of our mental states is determined at least partly by features of the external world. For the first time, Putnam has tried to argue that accepting externalism leads to the rejection of skepticism about the external world. However, it is widely argued that this argument does not work; therefore, some philosophers have tried to provide an alternative argument that, by accepting the semantic externalism approach, will succeed in rejecting skepticism about the external world. Nevertheless, these arguments are subject to further criticisms. In this paper, I attempt to develop some arguments to show that none of these externalist arguments succeed in rejecting skepticism. On the other hand, using the basic idea of skepticism in rejecting the possibility of acquiring knowledge, I suggest a new externalist argument on which basis it can be correctly claimed that skepticism is an untenable position.
Mohammad Hasan Emami; amir nasri
Abstract
Berlean's approach to the aesthetics over the past two centuries is based on the traditional view of aesthetic appreciation. This attitude is based on: "Disinterestedness" and "Reflection". Disinterestedness releases human from everyday life and the possibility of his free presence next to the object ...
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Berlean's approach to the aesthetics over the past two centuries is based on the traditional view of aesthetic appreciation. This attitude is based on: "Disinterestedness" and "Reflection". Disinterestedness releases human from everyday life and the possibility of his free presence next to the object or its representation, which leads to attention to beauty.By revealing some of the ills of beauty art in traditional aesthetics, Berleant addresses the question, why does understanding art in traditional aesthetics become a model for appreciation of nature? objects in traditional aesthetics can be easily controlled, while objectifying the environment is much more difficult than art. To this end, another question arises, can it be concluded that we need a separate aesthetic science for nature?Berleant argues how many interests experienced in real life are set aside by the single source of disinterestedness. Because our experience in appreciation of nature goes beyond the boundaries of an object of reflected and refrains from limiting to specific boundaries. Berleant, arguing for the sublime to recognize the distinct aesthetics of nature, argues that the direction in which the aesthetics of nature leads us is to engagement with it. However, the need to overcome disinterestedness in engagement aesthetics remains questionable.This definition of aesthetic boundaries provides another opportunity for the consumer-oriented human being to experience nature, which is experiencing climate change affected by the dual subject-object world. The works of environmental art of Christo-Jean-Claude, as the utility of this possibility, further reveal the empathy with the aesthetics of engagement.
philosophy
Mostafa Abedi jige
Abstract
IntroductionThe fundamental problem that has always been paid attention to in the history of thought is that 1- What is the relationship between subject and object? 2- How can we pass from subject to object and know the internal structure of the objective world? The answer to this epistemological problem ...
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IntroductionThe fundamental problem that has always been paid attention to in the history of thought is that 1- What is the relationship between subject and object? 2- How can we pass from subject to object and know the internal structure of the objective world? The answer to this epistemological problem in the modern period caused extensive changes in the system of thought, and out of it came rationalism, empiricism, and idealism. To explain the mentioned ratio, some like the materialists put the principle as a material object and consider everything, especially the knowledge system, to be explainable based on it. On the other hand, subjective idealism puts the subject first instead of emphasizing the object and bases the explanation of the empirical world on the concept in Kant and rational intuition in Fichte. In both of them, the knowledge system was based on a hard ground that made knowledge as a whole possible by transcending the knowledge system itself. But Hegel took on a completely different role in the Phenomenology of Spirit. 1. by considering the concept as fundamental in the knowledge system, 2. giving it an ontological aspect due to its connection with the object-in-itself, 3. making it fluid from the stage of abstract substance to the stage of the actual subject, he introduced the concept as the absolute with its movement from the potential stage to the actual stage, it determines the subject and the object and harmonizes existence and thought as a system and a dialectical whole. With this work, Hegel was able to rule out elitism in the system of science, and by knowing the concept and its connection with the absolute as fundamental, he reconciled the absolute knowledge with the conventional view and revealed it to everyone. In this article, the author tries to present a concrete interpretation of the system of knowledge in Hegel's thought by focusing on the "concept" according to the preface of the phenomenology of the soul. For this purpose, the author deals with the position of the concept and the explanation of its structure in the phenomenology of the soul under the following nine titles: the position of the concept in the phenomenology of the soul; prior concepts and the beginning of the phenomenology of the soul from essence as nothing; Hegel's critical stance towards instrumentalization of consciousness; the concept and passing from the phenomenal field to the realm of the object in itself; the concept in motion, the ontological foundation of the world; Hegel and the two-way reflection of thought and existence; experience and its extension to the object itself; Hegel's criticism of elitism in the knowledge system through the negation of rational intuition; Hegel's system of knowledge is the only way for subjective idealism to escape from skepticism.ConclusionIn short, Hegel is trying to define existence and knowledge as a system through a concrete understanding of the concept and its historical and existential development and make thought and existence compatible with each other. In order to turn the knowledge system into something concrete, Hegel changes the foundation of science from fixed transcendental matters to a mediated and negative concept by negating prior concepts and intellectual intuition. In this view, instead of starting from prior and fixed things, which is the condition of knowledge of the concept of the world, science starts from a concept that is considered empty and abstract in the first stage. In this way, knowledge does not start from a definite and actual matter, but from a concept whose only determination is the power and ability to become absolute. According to Hegel, it is this concept that, through its inner negation, dismantles each particle of its former world after another particle and silently matures in a new form. With this statement, Hegel negates any first fixed point that is outside the movement of the concept and conceptual knowledge is based on it, and in this way, everything is determined and known within the concept in motion. This is where Hegel finds the ability to eliminate any dark spots in the history of consciousness and by clarifying the absolute for everyone, destroys the foundation of elitism that Fichte and Schelling's rational intuitions emphasized. Also, by ontologicalizing the concept and relating it to the object-in-itself, Hegel escapes from the skepticism that plagues mental idealism to escape from skepticism.
hasan miandari
Abstract
The "logical problem of evil" is one kind of the "problem of evil." It is claimed that there is a logical inconsistency between belief in the existence of an omniscient, omnipotent, and wholly good God and belief in the existence of evil. Alvin Plantinga argued by his "free will defense" that they are ...
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The "logical problem of evil" is one kind of the "problem of evil." It is claimed that there is a logical inconsistency between belief in the existence of an omniscient, omnipotent, and wholly good God and belief in the existence of evil. Alvin Plantinga argued by his "free will defense" that they are consistent. In this paper I present his argument. Then three objections against his argument are mentioned. They are based on compatibilism, God's omnipotence, and God's knowledge of counterfactuals of freedom. Plantinga's responses to these come next. They are based on a counterexample, Leibniz's lapse, and transworld depravity. It is nearly accepted by all parties that Plantinga's defense is successful. Now the problem is the evidential one. For this problem to be solved, there must be a theodicy. And Plantinga gives one. But this is not successful at all. Muslims have to pay attention to this neglected area.
mostafa younesi
Abstract
As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical ...
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As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical manner, but it does begin with a religious narration about a civic foreign religion and gradually develops into the philosophy of city-state. This occasion makes it necessary to have a deep look at this phenomenon and see what implicit points are contained. In this regard, it seems that the pair hiera / hosia can provide a suitable conceptual framework for ordering and understanding of the introduction.
Jolley Oladotun Ogunkoya
Abstract
This work examines the nature and causes of crises that are bedeviling human society, and argues the thesis that freedom has a pivotal role to play in the emergence of crises in society. The work takes it for granted that there are different forms of crisis and that the highest form of crisis in the ...
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This work examines the nature and causes of crises that are bedeviling human society, and argues the thesis that freedom has a pivotal role to play in the emergence of crises in society. The work takes it for granted that there are different forms of crisis and that the highest form of crisis in the world is war, which itself, has many variants. Consequently, when I speak of the causes of war, I am by so-doing talking about the phenomenon of war as a representative of all forms of war and as an example of a form of crisis in society. I am quite aware of the various factors that have been identified by scholars as the causes of crises, but there seems to be an omission of the place of freedom in their submissions. The paper therefore argues that all forms of deprivation are denials of freedom and that crises are mostly products of unhealthy social relations which are often exhibited in a form of either a denial of freedom or an excessive exercise of it.
hoeyn kalbasi ashtari
Abstract
''Philosopl!J of History" is one of the Jpecijic terms of the modern age and enlightenment era which has been raised in the philosophical scientific Jpace of eighteen century. This new approach to history based on the human knowledge of things and relation between tbem, and since 1mderstcmding the external ...
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''Philosopl!J of History" is one of the Jpecijic terms of the modern age and enlightenment era which has been raised in the philosophical scientific Jpace of eighteen century. This new approach to history based on the human knowledge of things and relation between tbem, and since 1mderstcmding the external things and accidents means fry a priori mode/ of knower, so "tbe history "finds an suqjective aspea and now it would be asked how can to apply this new mean of history to another tradition or even current evolutions? A11d is it possible to definite another sort of Philosophy of history or no?
