philosophy
Mehrdad Ahmadi; Mohamadreza Asadi
Abstract
Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his ...
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Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his will and expression of his will in the world. When Nietzsche answers the question of what is the being of beings with the will to power in fact he expresses the hidden source of all representational tradition which was unsaid to him. For Heidegger, the will to power brings subjectivity to its end. and end which culminated in our technological age of reducing humanity to be a representation of a greater will that Heidegger calls will to will. But the article approaches the problem just mentioned not as a distinguished phenomenon but treats it totally in the tradition of the west as emerged in the light of the essence of truth as dominant in Rome. Having this in mind, we argue that the technological age is the reversal of representational relation which delivers man over the darkest night of his destiny and consequently decentralizes him in favor of a bib picture of the world which is able to give a coherent narration from everything. It is this inhuman and also technological narration that extracts the subjective will of the representing subject.
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.
Alireza Nazari; Fazel Asadi Amjad
Abstract
Eugène Ionesco in his play, The killer (1960) depicts a true reflection of the human condition; he depicts the images of life and death, being and non-being, and the reality of man’s reduction into the cypher of non-being. He wants man to come to grips with his true situation; hence, man's ...
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Eugène Ionesco in his play, The killer (1960) depicts a true reflection of the human condition; he depicts the images of life and death, being and non-being, and the reality of man’s reduction into the cypher of non-being. He wants man to come to grips with his true situation; hence, man's existence is fundamentally a conflict between the infinite extensions of the human urge as opposed to the necessary and limited state of being. The aim of this paper is to examine Ionesco's ideas on the loneliness of man in this alienated universe, his hidden anxieties and his struggle for survival within an Existential framework of Søren Kierkegaard; examples are drawn from The killer (1960) in order to fully examine Ionesco’s particular vision of life. Such a study aims at bringing about a realization and understanding of the conditions man is exposed to in the universe. It is too hard for Bérenger to believe that nothingness precedes, envelops, and conditions all being. He faces the two coexistent side of living: in felicity and in the shadow of death.
ghodratollah ghorbani
Abstract
The importance of modernity is because of man's place as the axis of all beings and existents like God and the World, and they get their meaning and validity in the light of him. Although man has reason and freedom and he is the noble master of all creatures, in the meanwhile, he has many defects in ...
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The importance of modernity is because of man's place as the axis of all beings and existents like God and the World, and they get their meaning and validity in the light of him. Although man has reason and freedom and he is the noble master of all creatures, in the meanwhile, he has many defects in his existence, and his accomplishments have been gradually increased during the centuries. Hence, we can say that man actually and absolutely does not have any perfection, and he cannot get his achievements perfectly. However, with changing in the relationship between man, God, and the world during the modernity age, the whole of man's approaches to God and the world changed, and this brings about some basic problems and crises. In this process, man gained and acquired a kind of genuineness and principality towards God and the existents of world that their place and importance, especially divine truths like God, were defined in the light of human epistemic abilities and their validity were depended on human knowledge. Hence, the place of divine truths was lowered to the limits of human understanding, which I call it the humanization of divine truths. On the other hand, because of his weakness for understanding the divine truths, man has gradually put them aside from his philosophical thought, and has recognized them meaningless. In the meanwhile, he has tried to understand the empirical world and its managing without considering what is beyond it. I call this demystification of the existents by the other areas such as ethics, politics, and even science, which all of them have been depended on the human being. Consequently, certainty and truth became humanistic, that is, man became as the axis of certainty and truth, which the most important result of that is the relativity of certainty and its restriction to human knowledge, will, and ability. This paper tries to discuss the above subjects, considering some of the important thinkers of modern and postmodern philosophy like as Descartes, Kant, Nietzsche, Sartre, and Heidegger. It also attempts to show that although Heidegger complained to subjectivism and modernistic approach of truth, his effort to redefine truth and certainty was not successful and could not rescue it from a crisis. That is because he could not go beyond human understanding to reach a holy and absolute certainty and truth, while – according to this paper – the only real way is paying attention to divine certainty, revelation, and God.
