hamedeh rastaei jahromi; Aliasghar Mosleh
Abstract
Although the matter of the “Other” have not been considered by Muslim scholars as an independent issue, there is capacity to discuss the matter in all schools of thought in the Islamic world, especially that of mysticism. For this reason, one can examine the “other” in the works ...
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Although the matter of the “Other” have not been considered by Muslim scholars as an independent issue, there is capacity to discuss the matter in all schools of thought in the Islamic world, especially that of mysticism. For this reason, one can examine the “other” in the works of Ibn Arabi as a representative Islamic mysticism and search his intellectual foundations. The fundamentals such as the symbolism of divine names, the widespread adoption of the field of salvation, and the inaccessibility of the whole truth can clarify the position of this well-known mystic against the “other”. One of the most important foundations of Ibn Arabi’s ontology in his approach to the “other” is the symbolism of divine names and considering the “other” as one of the divine names. Avoiding monopoly on truth and knowing the “other” from bliss and salvation is also a positive view towards the “other”. Ibn Arabi’s emphasis on the lack of clarity of the truth and it not being exclusive to a particular group or sect will lead to search for truth in the religion of the “other”.
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.
Khashayar Boroomand; Aliasghar Mosleh
Abstract
The illustration of the fundamental, pre-scientific, presuppositions of natural scientific approaches to psychology, psychiatry and the related areas of research has been one of the most significant achievements of Heidegger's collaboration with the Swiss psychiatrist, Medard Boss. The central issue ...
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The illustration of the fundamental, pre-scientific, presuppositions of natural scientific approaches to psychology, psychiatry and the related areas of research has been one of the most significant achievements of Heidegger's collaboration with the Swiss psychiatrist, Medard Boss. The central issue in this regard is the limitations of research based on the natural scientific orientation in understanding human experience. In this paper, different aspects of the Daseinsanalytic critique of this orientation would be discussed with reference to the four basic problems: the problem of natural scientific calculation, the problem of reality, the problem of human perception, and the problem of the conflation between the motive and the cause of human behavior. While thoughtlessness about these problems may result in scientific absolutism, questioning can free researchers from theoretical dogmas and the problematic ideas especially the idea of the full separation of psychology, as an exact science, similar to the natural modern science, from philosophy.
