philosophy
fatemeh rezazadeh; Ahmad Ali Heidari
Abstract
One of the complications of Badiou's theory of the subject is that he did not provide a uniform and specific definition of the subject; And in reading his works, we are faced with different definitions of the subject, especially the subject of art. The basic question of this research is how we can provide ...
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One of the complications of Badiou's theory of the subject is that he did not provide a uniform and specific definition of the subject; And in reading his works, we are faced with different definitions of the subject, especially the subject of art. The basic question of this research is how we can provide a comprehensive and understandable definition of the subject of art in Alain Badiou's subject theory. Considering the efforts that have been made before to answer this question, this research aims to provide a new answer to this question. Unlike his predecessors and greatly influenced by Lacan, Badiou introduces a subject that is created during a process of truth. A subject that did not exist before the occurrence of an event and is created in a historical or artistic situation; But the complexity of Badiou's definition lies in the fact that despite having human characteristics, such as loyalty to an event, this subject is not a human person. Badiou introduces both the artwork and the artist as subjects in an artistic situation; And according to Badiou's definitions and subjectization procedure in Badiou's thought, we answered the question that in an artistic situation we are faced with the artist-work pair as a part of the subject faithful to the artistic event.
philosophy
Amin Dorosti; Ahmad Ali Heidari
Abstract
Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's ...
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Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's central concern: the “crisis of nihilism”. Nietzsche seeks to eliminate nihilism through the creation of a Noble culture. His underlying idea of culture is Goethe's idea of “harmonious manifoldness” or “unity in diversity”. He emphasizes that in any era, a fundamental unifying factor can be the founder of a healthy culture; in his view, saints, philosophers, and artists are the main candidates for the foundation of culture. In this article, we try to show that in his first theoretical attempt to create a Noble culture, Nietzsche chooses an aesthetic perspective (thesis), but this perspective isn't satisfactory, so he changes his perspective and looks at culture from a philosophical perspective (antithesis). The opposition and at the same time, the coexistence of these two perspectives leads to a "synthesis": the harmonious alliance of philosophy and art to create a culture. The embodiment of this synthesis is the “philosopher-artist”; one who has “knowledge” and “creativity” at once; “future philosopher”; a creator of new values! In this paper, we try to show that this synthesis doesn't lead to a third thing, different from thesis and antithesis, in which contradiction and conflict have been settled; instead, this synthesis is exactly the same simultaneous opposition and harmony of these forces. This unity of contradictory forces is a recurring concept in Nietzsche's thought.
Ahmad Ali Heydari; Mohammad Hassan Yaghoubian; Ghasem Pourhassan
Abstract
The aim of this research is to study the nature of intercultural philosophy with a descriptive-analytical approach from the point of view of Ram Adhar Mall, who traveled to the West with an Indian background and founded the Association of Intercultural Philosophy in Germany. Using the relation between ...
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The aim of this research is to study the nature of intercultural philosophy with a descriptive-analytical approach from the point of view of Ram Adhar Mall, who traveled to the West with an Indian background and founded the Association of Intercultural Philosophy in Germany. Using the relation between culture and philosophy, cultural other, overlaps, truth, pluralism, and tolerance, he has developed an intercultural philosophy with an Eastern reading, which, of course, comes from an Indian Dharma as a fact and different names; but he has transcended its spatiality and tried to critique European centralism and inverted Eastern ethnocentrism, speaking of a white philosophy that is inherently devoid of a particular color, language, and race, and has diverse roots in a number of different cultures. Four-dimensional hermeneutics is depicted between Europeans and non-Europeans. Thus, intercultural philosophy is an attitude or moral commitment and leads to a way of life. It also differentiates them based on the common and overlapping structures of cultures and moves towards a polyphonic discourse in the world without absolute self-concept and tries to re-read Indian philosophy in the world discourse. It also seeks an intercultural society and a world with unequal unity.
Ehsan Karimi Torshizi; Ahmad Ali Heidari
Abstract
In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of ...
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In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of a sort, so that Blumenberg coined the term “anthropological ban” regarding Husserl’s and Heidegger’s Phenomenologies. In this paper, we have tried to illustrate that such a confliction is neither essential nor absolute, meaning that it is quite legitimate to talk about a philosophical anthropology of a sort based on Husserl’s and Heidegger’s Phenomenologies. Thus, the plot and general characteristics of such a phenomenological anthropology, in terms of Heidegger's existential analysis of Dasein as a Fundamental ontology in his Sein und Zeit, has been depicted, and its fundamentally different anthropological pattern comparing with that of a traditional anthropology has also been demonstrated.
