Somayeh Rafiqi; zolfqar Hemmati
Abstract
Undoubtedly, the problem of human beings and the recognition of his nature are considered to be the main concerns of Kant. This concern, before he began to write his critical philosophy, led him to research subjects related to human nature, and eventually led him to consider humanity as an answer to ...
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Undoubtedly, the problem of human beings and the recognition of his nature are considered to be the main concerns of Kant. This concern, before he began to write his critical philosophy, led him to research subjects related to human nature, and eventually led him to consider humanity as an answer to the main philosophical question. Kant distinguishes between two types of research on the nature of mankind: the pragmatic research that speaks of it in his ‘anthropology from a pragmatic point of view’, and transcendental research that is called ‘transcendental anthropology’, a term that he did not explain in any of his works. But what does Kant mean by this term and what does this concept mean about humans? In this article we are trying to examine two aspects of the term, the anthropological and transcendental, to clarify Kant’s mind and verify his definition of the human being. This study shows that Kant tries to examine the mental faculties of human beings to understand a priori what can be achieved about him. This study shows that, first, man is nothing but the origin of the laws of nature and can understand the fundamental laws of nature. Secondly, what to do is the moral law imposed upon him by his wit. And finally, what would have hoped is nothing more than that he realizes his ends through moral law and changes the natural world into the moral world.
SOMAYEH rafigi; Muhammad Asghari; Mahmoud Sufiani
Abstract
In the phenomenology of perception, Merleau-Ponty tries to transcend the traditional explanation of intentionality and therefore he describes the phenomenology of the body. According to Merleau-ponty, there is no separation between the world and consciousness and these two are completely tied together. ...
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In the phenomenology of perception, Merleau-Ponty tries to transcend the traditional explanation of intentionality and therefore he describes the phenomenology of the body. According to Merleau-ponty, there is no separation between the world and consciousness and these two are completely tied together. Conciseness for Merleau-ponty is not a mere subject which constitute the eternal essences and natures and gives meaning to phenomena, but it is the body-subject that direct toward the world and cannot be separated from this field of action in the world. The objects of this subject-body are also in the phenomenal fielding that determined by directing the lived body toward them and it comes out of ambiguity and thus, their meaning is born. Accordingly, intentionality for Merleau -Ponty, is the orientation in the world and directedness toward the world itself, and the intentional states are realized in collisions or physical states in a physical and concrete environment. In this paper, we try to provide an interpretation of the concept of intentionality from the perspective of Merleau-ponty, which he calls it "practical intentionality", and we want to express its differences and similarities with Husserl’s intentionality. The main difference between the views of these two philosophers is in Merleau-ponty’s criticism on Husserl’s of Noesis-Noema structure. He claims that meaning is intrinsic to the phenomenal field and it is not possible to analyze it by a distinction between matter and form.
