nasrollah emami; mohammadreza kamali baniani
Abstract
Marxist thinking about culture has paved the way for much research and teaching in university departments of Literature and played a crucial role in the development of recent theoretical works. Feminism, New Historicism, cultural materialism, Postcolonial theory, and queer theory all draw upon ideas ...
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Marxist thinking about culture has paved the way for much research and teaching in university departments of Literature and played a crucial role in the development of recent theoretical works. Feminism, New Historicism, cultural materialism, Postcolonial theory, and queer theory all draw upon ideas about cultural production that can be traced to Marx, and significantly each also has a special relation with Renaissance literary studies. Despite this, Marx's main ideas are seldom properly explained in works about Shakespeare and it is even claimed that they have lost their relevance. This paper aims to explicate the influences of Marxism on Shakespearians, and to suggest ways in which it can play a role in the future of politically engaged literary, dramatic criticism and cultural analysis.
mohammad saeed mehr
Abstract
kripke bas proposed a number of counteretxamples to the classic thesis, which ays that the class of necmary fropositions roincidn with the cla1ss of a priori ones. These counteretxamples involve some necessary a posten'ori trutbs as well as contingent a priori ones. Om cfbis exmnplu far the loller is ...
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kripke bas proposed a number of counteretxamples to the classic thesis, which ays that the class of necmary fropositions roincidn with the cla1ss of a priori ones. These counteretxamples involve some necessary a posten'ori trutbs as well as contingent a priori ones. Om cfbis exmnplu far the loller is the 1ta11dard metre example. In thi1 paper, after presenting a brief sketch of Kripke'1 proposal, I'll exan,ine the main ohjution1 to it and argue !hat all of them co,t!d be replied to. At the end, ho,vever,argue that the standard metre example enjoy1 much Im philosopbical significance than it appears to,and,considering the sprit,it of the clauic tbesis, it faill to rif,1tt tbiI tbesis.
Andrew Gustafson
Abstract
Plantinga, Wolterstorff and Westphal are three eminent Christian Philosophers in the United States today. This paper will examine Plantinga, Wolterstorff, and Westphal's response to Kant's anti-realist epistemology. While perhaps many Christian philosophers doing philosophy of religion in the United ...
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Plantinga, Wolterstorff and Westphal are three eminent Christian Philosophers in the United States today. This paper will examine Plantinga, Wolterstorff, and Westphal's response to Kant's anti-realist epistemology. While perhaps many Christian philosophers doing philosophy of religion in the United States follow the common-sense realism of Thomas Reid, some philosophers, like Merold Westphal, support a Christian-Kantian-Creative-Anti-Realism. I will criticize Plantinga's and Wolterstorff's position, and support Westphal's, arguing that Kant's epistemology does not harm religious belief but in fact supports it
mansour fahim
Abstract
Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not ...
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Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not welcomed the 1vqy it deserves f?y the administrators of a number of disciplines. One such field o.f stucfy is the area of language teaching in ivhich philosophical concerns are left near/y intact. The present article is aimed at recapitulating the mqjor impact a partial acquaintance nitb philosopl!J can have on our general conceptualizations particular/y as it concerns Language and pedagogy. In so doing, a brief introduction is made, at the outset, to the tuo principal divisions of philosopl:y, i.e. ana/ytical and continental philosopl?J. The concept of bermeneutical thought is then presented as an issue relevant to the school of continentalphilosopl?J, and the vieivpoints of several celebrated progenitors and pioneers of this sub-branch of philosopl:y, i.e. hermeneutics are dimmed. An attempt is made, aftenaards, to introduce some traces of hermeneutics in linguistics and some of its main sub-branches inclttding pragmatics, critical discourse analysis andp.rychological studies. In the encl a brief account is given of some practical advantages of a .familiarity with these philosophical concepts in pedagogical terms
yooshitaka yamamooto
Abstract
Heidegger tried to interpret Kant's "Critique ofpure reason" as the foundation of metaphysics in his "Kant and the Problem of Metapf.?ysics" and to indicate 'the problem of metaphysics' as 'the problem of basic ontology'. But in the preface of the second edition of that book, he asserted, 'on the thinking ...
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Heidegger tried to interpret Kant's "Critique ofpure reason" as the foundation of metaphysics in his "Kant and the Problem of Metapf.?ysics" and to indicate 'the problem of metaphysics' as 'the problem of basic ontology'. But in the preface of the second edition of that book, he asserted, 'on the thinking path of hvenryyearsfro m the first publication, the fatal mistakes andprivations of this stuqy have become so obvious for me that I have given up patching it up ivith complementary notes, an addition, or a postscript. ' It suggests that this book has the same 'mistakes andprivations' as his ''Sein und Zeit", and tue have to pqy attention to the fact that the 'mistakes and privations' are referred in the context of 'the problem of metapf.?ysics'. So I would like to distinguish the three dimensions ofproblems as following: (1) the problem of Kant's thought as the foundation of metaphysics, (2) the problem of metapl?Jsical thinking itse!f, and ( 3) the problem of Heidegger's ivqy of thinking, in which he cn'ticizes metapf.?ysics and Kant's thought. Then I 1vould like to make it clear the meaning of Heidegger's trial to overcome metaphysics and to bring it to fight that of his 'mistakes andprivations' are grounded in his wqy of thinking, which is, contrary to his intention, still in the range of metapbysica! thinking. And from thatpoint of viezv, I would like to reveal the problem of our wqy of thinking in contemporary philosopl?J, iuhicb is ouenuhelmed ry natural sciences.
Ghasem - Ali Kuchanani
Abstract
Plato maintained that God's knoivledge of things consisted of se!f existent externalforms, i.e. Ideas. Plato's belief has been criticized lry Mui/a 5adra and others. Avicenna believes since God is the knower of His own essence which is the complete cause of things, He is the knower of things. His knowledge ...
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Plato maintained that God's knoivledge of things consisted of se!f existent externalforms, i.e. Ideas. Plato's belief has been criticized lry Mui/a 5adra and others. Avicenna believes since God is the knower of His own essence which is the complete cause of things, He is the knower of things. His knowledge of things is a general kn01v!edge and general, in this sense, means lack of transformation of knowledge in accordance witb the transformation of knmvn object. The philosophers after Avicenna criticized him, because his belief necessitates the obstacle of the evacuation of the essence of God from peifection and the dread of subsistence of the empirica! knowledge is essentialfor one who is by essence and act non-material. 5hqykh Ishraq maintains that things, whether material or non-material, are presentfor God, the Exalted, by their own concrete existence. There are also criticisms on 5hqykh Ishraq 's notion, among them is that his opinion on the presence of material things is prohibitedfor God, the Exalted, because materiality and presence do not aggregate. 5adr ul-Muta'alehin has affirmed the detailed kno1vledge of God through the principle of "simple reality is all things" i.e. the knowledge of the Necessary Being of all things is actualized in the stage of His essence before the existence of those things. Allameh Tabatabaii rationalizes the detailed knoivledge of God by the existential application of God which is essential for the assumption of necessity of the existence in• itse!f.
zahra mostafavi khomami
Abstract
Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !lysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), ...
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Sadr-ul-Muta 'allehin, a prominent figure among Islamic philosophers spent his utmost efforts to connect Islamic philosophy, !lysticism, theology and exegesis of Hojy Qur'an in some of the dijferent discussions such as the Primary and Unit» of the Truth of Being (Esalat va Vahdat-e Haqiqat-e Vojoud), the relationship of causaliry which he has defined as actualization (Tasha'on), analogicalgradation of being (T.ashkik-e Vqjoud) , transubstantiation (Harekat-e Johan), the uniry of the Intelligence and the Intelligible (Ettehad-e 'Aghel va Ma 'ghou, and the immaterialiry of the faculry of imagination (tajarrod-e khia01 and Platonic Ideas. He interpreted the meaning of Platonic Ideas on one qf the mystical theories, i.e. ''immutable essences" (A 'ayan-e Sahetah). The present article elaborates dijferent viewpoints among the Islamic philosophers and the critiques of Sadr-ul-Muta1allehin of their perceptions such as Farabi, Ibn-e Sina (Avicenna), Suhra1vardi1 Dauani, and Mirdamad, and commenting on interpretation of Mulla Sadra and also plans to reviews his eight neu. proofs ofPlatonic Ideas.
dimiteri ginev
Abstract
This paper is intended to be an account of existential spatiality based on an analogy with Heidegger’s way of treating the issues of ecstatic temporality. The paper first situates the nexus of “existential spatiality and formal space”. It then proceeds to the role of the various types ...
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This paper is intended to be an account of existential spatiality based on an analogy with Heidegger’s way of treating the issues of ecstatic temporality. The paper first situates the nexus of “existential spatiality and formal space”. It then proceeds to the role of the various types of spatiality in existential analytic. There are certain parallels with Merleau-Ponty’s phenomenology of bodily experience. Finally, the scope of existential spatiality is delineated.
Alireza Mansouri
Volume 10, Issue 38 , July 2014, , Pages 103-119
Abstract
The cliché understanding of mass media is that they are tools and means to transmit news and expand communications whose function is to be informative, provide entertainment and promote ethical codes amongst the people. The present study, mainly by depending on the viewpoints and approaches of ...
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The cliché understanding of mass media is that they are tools and means to transmit news and expand communications whose function is to be informative, provide entertainment and promote ethical codes amongst the people. The present study, mainly by depending on the viewpoints and approaches of Heidegger and Marx regarding technology, aims to provide an analysis of the media and its relation with advertisement. This analysis has put under question the current common belief and shows that the advertisement industry requires a certain viewpoint toward the world which will bring about certain philosophical requirements and consequences. This analysis also shows that media in the new world has undergone structural transformation which, under social relations and rules, acts as an advertisement tool.
mohammad asghari
Abstract
This article considers the relation of reason and faith in Kierkegaard's existentialist Thought. Kierkegaard describes the faith as a kind of "passion", "leap" or "relation to God" and believes that it is over reason and sometimes has position that is completely against reason. According to Kierkegaard, ...
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This article considers the relation of reason and faith in Kierkegaard's existentialist Thought. Kierkegaard describes the faith as a kind of "passion", "leap" or "relation to God" and believes that it is over reason and sometimes has position that is completely against reason. According to Kierkegaard, the faith can save us but we cannot know the faith by reason. He defend faith against reason, hence he is called a "Fideist." In addition, this article tries to show that it is found a sort of rationalism in Kierkegaard’s works, especially when he is articulating the nature of faith; but his rationalism is not similar to the rationalism of enlightenment.
ala turani; fatemeh delshad
Abstract
This paper seeks to demonstrate Kant's and Avicenna's belief in the objectivity of time. First, their views on the generalities are studied and the manner in which they are extracted from tangible and external issues explained. Second, their views on the objectivity and nature of time are explained. ...
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This paper seeks to demonstrate Kant's and Avicenna's belief in the objectivity of time. First, their views on the generalities are studied and the manner in which they are extracted from tangible and external issues explained. Second, their views on the objectivity and nature of time are explained. Time is a real perception according to Avicenna and a synthetic a priori concept according to Kant. Since the real perceptions and synthetic a priori concepts are the confluence of subjective and objective issues, the objective nature of time is established. Moreover, time-related issues, including the dependence of events on matter, time and its essence are addressed.
simin esfandiari
Abstract
This article begins with a brief description of Descartes' cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who ...
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This article begins with a brief description of Descartes' cogito and its effect on man's authenticity and his development. In fact, by establishing the principle of cogito, and analyzing it as the established basis of the universe, he considers human ego as the real subject because there is an "I" who is doing the thinking. According to Descartes, man is like a machine, and excels other beings. This privileged feature, i. e. self, whose substance is thinking, has been studied from different aspects within the entire thinking of the modern age. Moreover, it is this famous Cartesian principle – I think, therefore I exist – that focuses "subjectivism" in its philosophical system; therefore, "subjectivism" is one of the basic and important issues of Western philosophy that in its evolutionary phases has been epistemologically studied by Descartes as well as Kant and Hegel in the modern age. Finally, "solipsism" as the extreme point of "subjectivism" is dealt with in this article. Of course, Descartes avoids his subjectivism finding a solipsist interpretation in an ideal sense.
ali akbar nasiri; amir hamze miradi
Abstract
A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet ...
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A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet of Islam passed away, the Ummah became divided into different groups holding different views about the narrative attributes of God: Ashā'irah, Karāmiah, and Ekhbāriah who accepted the divine attributes without interpretation and opposed the intervention of reasoning in that (supporters of tashbih); mystics and some philosophers, including Mulla Sadra who believed that God is essentially single and thus Munazzah; still, He reveals Himself through the attributes of creatures, and is, thus, Mushabbah (supporters of tashbih-tanzih) and finally Shiites and Mu’tazilah who interpreted the narrative attributes of God (supporters of ta’vil). The third group holds the right view. This article addresses the principality of existence, gradation and modulation of existence and unity of existence. It is recommended that a new system based on the principality of essence, rejection of congruity, spiritual commonality, and gradation and modulation of existence replace the existential theories of Transcendental Philosophy in order to better explain the theory of pure tanzih.
Shirzad Peik Herfeh
Abstract
Good and evil are sometimes so dramatically meshed in each other that they face the person with an acute dilemma: on the one hand, his idleness and non-interference will cause enormous pain and, on the other, his interference for relieving or ending a pain will itself involve causing another pain–even ...
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Good and evil are sometimes so dramatically meshed in each other that they face the person with an acute dilemma: on the one hand, his idleness and non-interference will cause enormous pain and, on the other, his interference for relieving or ending a pain will itself involve causing another pain–even though a far less enormous one than the former. The solution always offered by consequentialists is the rule of ‘the most pleasure for the greatest number’. They argue based on this rule that humans are always permitted and even obliged to inflict pain in order to reduce the total pain in terms of both quality and quantity. This solution, at least in its maximalist form, contradicts our moral intuitions and established judgements. However, the idleness which is the result of opposing consequentialism and subscribing unconditionally and wholeheartedly to certain absolute, unalterable constraints will, in cases where not inflicting a slight pain will cause acute, burning pain, be similarly destructive and does not conform to our moral intuitions and established judgements, either. Therefore, in such cases where no third option can be found, non-consequentialists have used the ‘double-effect reasoning’ to prevent the greater of two harms. After introducing the main intellectual sources of the ‘double-effect reasoning’ in Thomas Aquinas’ views and explaining its newer readings in views of French Jesuit Jean Pierre Gury, Joseph Mingen and in the New Catholic Encyclopedia, the present paper endeavours to analyse, scrutiny and reformulate the argument’s four conditions in order to provide a newer, more precise and simpler reading of it, demonstrating one of its important consequences in pragmatic ethics.
muhammad ali abbasian chaloshtari
Volume 9, Issue 35 , October 2013, , Pages 115-136
Abstract
As the psychological tendency to accept a proposition as true, belief has two aspects; on the one hand, it leads to practical consequences. When we hold a belief, other psychological tendencies emerge as a result. A belief can not only change our behavior but also affect our life to a large degree. This ...
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As the psychological tendency to accept a proposition as true, belief has two aspects; on the one hand, it leads to practical consequences. When we hold a belief, other psychological tendencies emerge as a result. A belief can not only change our behavior but also affect our life to a large degree. This is called the “pragmatic” aspect of belief. On the other hand, a belief can lead or at least bring us closer to the truth or falseness of a preposition. It is called the “epistemological” aspect of belief in this paper. Ignoring the second aspect, epistemological philosophers only address truth or falseness and reason or process. In their viewpoint, it is only truth or falseness, reference to facts, permissibility or impermissibility, and reliability or unreliability that make a belief epistemologically significant. Therefore, epistemology fails to address such Islamic principles as “faith” , “atheism” , “polytheism” , and “discord”. As the main terms and notions stated in the Holy Qur’an, they are the combinations of the two aspects of belief and have to lose this feature to enter the realm of epistemological research.
mohammad ali dibaji
Abstract
One of the issues that is considered as a fundamental component of Hekmat (or philosophy), is the understanding of metaphysics. The problem is how and by which way we can understand the metaphysics? The answer of Aristotle and peripatetic philosophers is "reason" and "discursive method". But Suhrawardi ...
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One of the issues that is considered as a fundamental component of Hekmat (or philosophy), is the understanding of metaphysics. The problem is how and by which way we can understand the metaphysics? The answer of Aristotle and peripatetic philosophers is "reason" and "discursive method". But Suhrawardi (who is considered as the founder of Illuminationist philosophy) added to it, The Mokashefah (spiritual discovery) and Taaloh (divinization), and in the same place separated his method from the early philosophers' ones. These two factors, according to Suhrawardi, are the ways for observation of incorporative world. In Suhrawardi's view metaphysics contains sensory, fantasy and rational concepts that the first is concluded from the two factors and then became discursive and used in philosophical propositions. This metaphysics requires a certain methodology that the article says about it: in the methodology of Suhrawardi, divinization and spiritual discovery are new ways to understanding metaphysics and specially the part that must to be call "meta nature". Also the methodology benefits from the symbolic and figurative language that reduplicates the capacity of philosophical meanings. On the base of that methodology, the formal language is unable to indicate the nature of things, and to understanding of metaphysics.
Muyiwa F alaiye
Abstract
Based on recent field research among the Ekiti) South West Nigeria) this paper explores the question ofphilosophic sages. It attempts to find traditional experts) possessing the capacity for critical and rigorous thought) as required l?J pbilosopby, but ivithout the abiiity to nirite. Tno k(!)' questions ...
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Based on recent field research among the Ekiti) South West Nigeria) this paper explores the question ofphilosophic sages. It attempts to find traditional experts) possessing the capacity for critical and rigorous thought) as required l?J pbilosopby, but ivithout the abiiity to nirite. Tno k(!)' questions arise: Do experts in philosophic thought exist among the Ekiti Yoruba) and if so) do they match) if not surpass) the JJJell-knoJJJn philosophers of the UJ'est? ; Do Ekiti Yomba 'philosophers' qualify as philosophers in the conventional sense considering that their thinking and ideas have not been disseminated through the general!); expected means qf ivriting? These and other related issues are discussed in the paper.
seyyed sadr al-din taheri; zohreh abdekhodaei
Volume 9, Issue 36 , January 2014, , Pages 119-140
Abstract
The concept of Casualty or the Causal Argument is a concept that draws attention of the philosophers over the time. Among those who consider the causal Argument is Thomas Aquinas, a famous philosopher of the Scholastic era. Among contemporary Muslim philosophers, Allameh Mohammad Hossein Tabatabaee, ...
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The concept of Casualty or the Causal Argument is a concept that draws attention of the philosophers over the time. Among those who consider the causal Argument is Thomas Aquinas, a famous philosopher of the Scholastic era. Among contemporary Muslim philosophers, Allameh Mohammad Hossein Tabatabaee, has also worked on this concept.
The aim of the paper is to study around the concept of casualty through the window of Aquinas on the one hand, and that of Tabatabaee on the other hand. The goal of the paper is to have a comparison between the ideas of the two thinkers. Since Aquinas looks at the Causal Argument as a tool to prove the existence of God, the comparison is around this issue as well. The attempt of the paper is to find out whether there is a commonality in this subject between Aquinas in thirteen century and Tabatabaee in the current century.
reza ali noruzi; mahdieh kashani
Abstract
This research is seeking Allameh Tabatabaee's philosophical and ontological views and its educational results. This study actually explains the basic issues related to the dimensions of the universe domains based on Allameh Tabatabaee's view and its most important elements of educational system. Research ...
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This research is seeking Allameh Tabatabaee's philosophical and ontological views and its educational results. This study actually explains the basic issues related to the dimensions of the universe domains based on Allameh Tabatabaee's view and its most important elements of educational system. Research methods was descriptive - analytic with using first hand and library sources. In this study, Allameh Tabatabaee's ontological view namely his philosophical approach, which epistemological approach obtains from knowledge of God, man and the world. With explaining issues raised in the area of ontology matching Allameh Tabatabaee's approach, is providing education related to these topics as a proposed framework in the form of goals, curriculum and methods have been discussed, too. The results are: 1. Goals include different levels of monotheistic ultimate goal and mediating objectives are comprehensive and moderation. 2. Curriculum includes attention to curriculum profile, curriculum contents, curriculum pathology and the branches of science. 3. Education methods include personal, ethical, scientific and social methods.
mehdi soltani gazar
Abstract
Henry Bergson, the French philosopher, is one of pioneers of though stream which in the course of modern positivist views, renewed the role and authenticity of metaphysical, ethical and religious ideas. By adopting the intuitive epistemic method instead of experimental and positivistic method of modern ...
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Henry Bergson, the French philosopher, is one of pioneers of though stream which in the course of modern positivist views, renewed the role and authenticity of metaphysical, ethical and religious ideas. By adopting the intuitive epistemic method instead of experimental and positivistic method of modern science, he gave a central role to these ideas. He considered any kind of analytic view to the objects of knowledge as ignoring their essential interconnections and so inversion of their nature. According to Bergson, the world and all of its phenomena are temporal and dynamic. He means by time a kind of continuity and sequence of correlating phenomena and calls it "during." In his point of view, understanding of this essential nature is only possible by intuitive method and immediate connection to the world and its phenomena. The most sensible instance of this understanding is the conscience which we have from our inner states. Bergson uses his epistemological point of view in explaining the relation of mind and body. He accepts the duality of mind and body and considers the analysis of perceptual behavior as an explanation of their relation. According to him, knowledge has two aspects: sensitive impressions and memory which joint in the point of "image-souvenir." This point converts sensitive impression to the epistemic stream. However, it seems that Bergson's analysis has no substantive difference from Descartes' pineal gland and in effect, does not solve the problem of duality of mind and body and their relation to each other, since he considers the duality of mind and body as ontological and not epistemological as well.
mohammad ali abbasian
Abstract
One of the most important, and at the same time, popular discussions within the realm of epistemology in the last five decades, is about the issue of “the nature of knowledge”. According to the current accepted view among epistemologists, there would be no “propositional knowledge” ...
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One of the most important, and at the same time, popular discussions within the realm of epistemology in the last five decades, is about the issue of “the nature of knowledge”. According to the current accepted view among epistemologists, there would be no “propositional knowledge” if there exist no “true believing”. So S knows p, only if S is in th state of having true belief that p. Epistemologists' conception of true proposition and true belief, and accordingly knowledge, is result of a semantic and epistemic notion void of any pragmatic element or condition. In this paper, I try to show that this conception is not correct, and knowledge is not only a matter of semantics and epistemology but further it is subjected to pragmatic considerations. For propositions, as the content of our de re/de dicto beliefs, and their truth or falsity, are dependent upon pragmatics and its psycho-social principles.
ahmad rahmanian; shamsol moluk mostafavi
Abstract
While the ancient Greek never had a specific term for what we know today as art, they used poiesis and techne to refer to concepts broader than contemporary fine arts. Poiesis meant "to make" and "to bring forth". It was a verb, an action that transformed and continued the world. This transformation ...
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While the ancient Greek never had a specific term for what we know today as art, they used poiesis and techne to refer to concepts broader than contemporary fine arts. Poiesis meant "to make" and "to bring forth". It was a verb, an action that transformed and continued the world. This transformation was done through techne and physis. In physis, now translated as nature yet having a broad connotation then as it covered the gods, the creatures came into being by themselves. In techne, they were, however, created by technites. Plato changed not only the Greek thinking but also its attitudes towards the art. According to Heidegger, eidos (idea) is innate and equal to ekphanes and ekphanestaton (what properly shows itself as the most radiant of all is the beautiful). By way of the idea, a work of art comes to appear in the designation of the beautiful as ekphanestaton. Heidegger goes on to consider this a main component of the aesthetic attitude towards the art. One would also recognize two other events in Platonic thinking which could be considered the origins of other components of aesthetics: separation of art and truth as well as separation of beauty and truth. As to on should necessarily be divided into aletheia (truth) and phainomenon (image), the artist is an on phainomenon, and the art and truth become separated. Following his ancestors, Plato draws similarities between to kalon (beauty), to agathon (good) and to alethes (truth) and considers beauty to belong to the realm of on phainomenon and truth to the realm of alatheia in Phaedrus. Therefore, the three mentioned aesthetic components are all rooted in the Platonic Idealism.
ahmadali haidari
tahereh haj ebrahimi
Abstract
Philo and Ibn ‘Arabī believe in the creation of the world as a manifestation of God’s will. Having faith in the truth and existence of one transcendent God, and being influenced by Plato and Platonism as a basis origin for their thoughts, these two scholars try to explain how different creatures ...
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Philo and Ibn ‘Arabī believe in the creation of the world as a manifestation of God’s will. Having faith in the truth and existence of one transcendent God, and being influenced by Plato and Platonism as a basis origin for their thoughts, these two scholars try to explain how different creatures are created by one exalted God. To confirm this, Philo and Ibn ‘Arabī's persuasion tended towards this conviction that the world has been created by God during different stages. This paper tries to show that Philo and Ibn ‘Arabī despite using different terms in their arguments have the same perspective in explaining the creation of the world.
zahra khazaei; fatemeh tamadon
Volume 10, Issue 39 , October 2014, , Pages 131-151
Abstract
Abstract
Free will, as the most pivotal human feature, on the one hand, has been considered, in the West, as the most fundamental condition of moral responsibility, and, on the other, based on the world being deterministic, has opposed determinism. A group of morality philosophers, believing in this ...
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Abstract
Free will, as the most pivotal human feature, on the one hand, has been considered, in the West, as the most fundamental condition of moral responsibility, and, on the other, based on the world being deterministic, has opposed determinism. A group of morality philosophers, believing in this opposition, have given the verdicts of exclusiveness to these two concepts, and another group, aiming to solve or repulse this opposition, have tried, with different methods, to make free will and determinism compatible, and they have proposed different statements regarding compatibility. The most important statement has been put forward by John Martin Fisher who suggests semi-compatibility. In his works, he regards free will in moral responsibility as a guiding control and does not consider alternative possibilities. The example of Frankfurt and other similar ones have been highly useful to Fisher in rejecting alternatives. In this paper, after briefly explaining the example of Frankfurt, Fisher’s semi-compatibility will be elaborated. Eventually, it appears that, although Fisher’s understanding has many advantages compared to other statements of compatibility, his ideas are more inclined toward determinism.
