philosophy
Jalileh Salehi; Mohammadali Vatandoost
Abstract
IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large ...
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IntroductionMetaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large and extensive social network to transform Metaverse technology into a world beyond the real world in the future, that users in Metaverse with the identity of an avatar and the use of smart tools such as mobile, laptop, etc. interact with one another. In fact, in this digital world, people no longer use the Internet, but live in it, and with the characters they have created, they experience a variety of social, cultural, political and economic interactions more actively, and more efficiently than in the real world.Metaverse is still in its beginning, and the definitions and descriptions of this world are constantly changing, so it still has a long way to go to understand what the “Metaverse” world really is and what it will have on human society. However, it can be said that Metaverse with extraordinary features, can transform the technological horizons in human social and interactive life and create a new life experience for its users that will keep them away from traditional and natural life. Humans can create in this world and live in parallel with the physical and objective world in the world they have created. No doubt, these effects are cultural, social, legal, ... It will be for humans.In this new life, humans can form new families and live in new territories with the identity and genders of the self-made avatar. This kind of life is some of the concepts that we are familiar with in the physical and objective world, such as borders, family, gender, ethnicity, etc.This is the only important consequence of the metaverse that will make the thinkers and researchers act wisely in the face of this phenomenon. Therefore, it is essential that thinkers try to understand the different aspects of this phenomenon and clear the path to enter and traverse this world for the governing organizations and users so that this technology can be used to flourish human talents and minimize its potential damages. One of the cognitive dimensions that should be explained in this field is the ontology dimension of this phenomenon, neglecting this important issue due to the widespread impact of the Metaverse world on human life in the near future is considered a great neglect.Literature ReviewDue to the novelty of the Metaverse world theory in the literature of today's society, there has not been much scientific research in this field and the same few available researches have either been explained in terms of computer science, economics and architecture, or due to the unknown and obscurity of some of its dimensions for the human sciences thinkers with a pathological approach. Therefore, investigating the cognitive and ontological aspects of this phenomenon from the perspective of Islamic philosophy can be an innovative approach to this problem. MethodologyThis essay with an ontological approach and descriptive and analytical method explains the nature of the Metaverse world and technologies that are effective in achieving users' perception of this world and then analyzes the way and type of human perception of Metaverse world based on Mulla Sadra's view.The questions that will be answered in this essay are as follows:What is the nature of the Metaverse world and which technologies used in the Metaverse world play a role in human perception?What is the ontological analysis of the Metaverse world and its features based on Mulla Sadra's view?According to the types of perception in Mulla Sadra's view, what is the type and manner of human perception in the Metaverse world? ConclusionAccording to the foundations of Sadra'i philosophy, the perceptible space for the user in the Metaverse is not an Illusion and imagination space for three reasons, but it is a real and external perceptible space, because what is perceived in the Metaverse is the source of external effects, secondly, the perceptible beings in Metaverse have their own objective, partial, and special existence, thirdly, according to the interactive characteristics of this space, the personal perceptions of each user in Metaverse are conceivable for other users as well, so it cannot be an illusionary world.According to the foundations of Mulla Sadra's ontology and the characteristics of Metaverse, Metaverse is a "hybrid external credit" world, and the entities that make up this space are both true and credit combinations. Also, the entities that make up Metaverse have a real, objective and tangible existence and have an external, partial, and special existence. The Metaverse is a type of tangible being, because this world consists of a series of tangible and perceptible components and has length, width, and depth, such as graphic images having three dimensions, sound waves, etc.Therefore, because the Metaverse is a credit combination and has no identity other than the identity of its components, it is perceptible by the senses, and what can be understood by humans from the world of the Metaverse are subtle substances such as energy, waves, etc. that complications and attributes such as color, size, etc. are added to them so that they become perceptible to humans. In the Metaverse, users interact with each other in real time, so time in this world has meaning and is in line with real time. This world, like other creatures in the natural world, has movement and change.By analyzing the characteristics of the Metaverse, it became clear that the place of existence of the Metaverse world is the world of nature; because the existence form of the beings that make up this world is matter (subtle body) and they have other perceptible characteristics of the natural world; like being tangible, having partial and objective existence, having width, length and depth, occupying space and movement, etc. In the epistemological analysis of the Metaverse world, it was determined that what is comprehensible to humans in the metaverse is made by two technologies, virtual reality, and augmented reality, which in virtual reality is sent to the user from only one input source of comprehensible information, and the tools used for perception are by the user among the preliminary and background causes the foundation for the realization of perception in the world of Metaverse. But in augmented reality, information can be understood by the user from two input sources at the same time; the real world, which is understood by the five senses, and the world that can be understood by humans through special tools that are the basis and introduction for perception. In a natural way and through technologies, it is perceived through human senses, and perception in this world is of the type of sensory perception; what is perceived are computer-generated sensations; such as three-dimensional graphic images, and... of course, it should be mentioned that unlike the underlying causes in the real space that are outside the domain of human will and discretion, the underlying causes (computer processes) in the virtual space and Metaverse are formed in the domain of human agency and will and with his awareness. The user can change his and others' sensory perceptions based on determining the type of information data.What is perceived from the metaverse under two technologies, augmented reality and virtual reality, is based on the philosophical foundations of Mulla Sadra, of the partial acquisition type of perception. When this partial perception is done by the visual and auditory senses, they are of the type of sensory perceptions, and the perception of the other three senses is of the type of imaginary perception.But another perception also occurs for users in the metaverse, and that is the perception of a user's personal imagination, which is transformed into an external reality by the computer and becomes perceptible to the individual and other users. These perceptions are the type of perception of forms and partial meanings, with the user's imagination; the imagination creates new images with the help of imagination, according to the will of the user, and these images are recognized by artificial intelligence and become sensations in the metaverse, where the visual and auditory perception of these "imaginary sensations" are of the sensory perception and their perception by the senses of smell, touch, and taste. And inner senses are of the type of imaginary perception.
philosophy
Zahra Namayandegi; Ali Fathtaheri
Abstract
In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not ...
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In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not achieved anything in the end except the surrender of plurality to unity. For Badiou, who considers only the mission of the contemporary philosopher to break away from the concept of unity in any way, concepts such as the spiritual communion of existence and the eternal return will only reach the equality of existence and unity, and even the difference in Deleuze ontology will ultimately be a function of the "same" and a single leader. In this article, we will try to enumerate some of Badiou's critiques on the relationship between Deleuze and the Stoic view, as well as apply the concept of eternal return and his view of Deleuze as a philosopher of the one thing and finally, defend difference and repetition as multiplicity based versions and show that the fundamental root of Badiou's critiques can be seen in his incoherent conception of unity and the deliberate confusion of the concepts of the spiritual commonality of existence and unity.
Mahdi Ganjvar
Abstract
The purpose of this article is to analyze Fakhr-al-din Razi's theological method and the effect of theological teachings on his thought and logic of understanding religion; because among the Ash'arite theologians, the role of Imam Fakhr Razi in terms of methodology in the process of philosophizing theology ...
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The purpose of this article is to analyze Fakhr-al-din Razi's theological method and the effect of theological teachings on his thought and logic of understanding religion; because among the Ash'arite theologians, the role of Imam Fakhr Razi in terms of methodology in the process of philosophizing theology is prominent and important and has received less attention from researchers. However, among the many issues about this knowledge, reviewing and refining the method of theology and raising methodological discussions about this science is one of the necessary preconditions and rudiments for understanding a coherent theological system. Inferring and analyzing the components of Fakhr's philosophical theology approach, such as: using logic and philosophical tools in explaining doctrinal issues; using the argumentative method in proving religious claims; avoidance of imitation and the dominance of rationality over obedience; and non-reliance on narrative evidence is the most important findings of this study. The method used in this research is the descriptive-analytical method of an inferential type.
Seyed Masoud Zamani
Abstract
The present paper aims to show that Heidegger’s concept of “facticity” is the primary form of his Dasein concept. Firstly, it explicates the three components of facticity meaning: 1. the concretion and reality; 2. the human individual characteristics; 3. the historicality which is based ...
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The present paper aims to show that Heidegger’s concept of “facticity” is the primary form of his Dasein concept. Firstly, it explicates the three components of facticity meaning: 1. the concretion and reality; 2. the human individual characteristics; 3. the historicality which is based on the "averageness" and "everydayness" of Dasein or facticity. The textual bases of the paper are Heidegger’s writings known as Report to Natorp (the beginning of autumn 1922) and his lecture Ontology (The Hermeneutics of Facticity) (summer 1923). Based on these two texts, the paper, secondly, argues that facticity and Dasein are identical, due to their shared characteristics: anxiety, everydayness, death, care, Being-in-the-world, language, temporality, and finally existence. The paper tries to distance methodologically from the current Heidegger’s studies, which are extremely founded on Being and Time.
abolfazl sabramiz; morteza haj hosseini
Abstract
Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to ...
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Regarding the theory of mental existence, Muslim philosophers have presumed the issues of scientific reality and the match between objectivity and subjectivity. However, this presumption is faced with different challenges and it seems that indeed these challenges do not allow the mental existence to have the sufficient efficiency. On the other hand, the ideas of contemporary philosophers including Quine and Davidson essentially challenge the very idea of a match between subjectivity and objectivity, which is the prerequisite of the mental mode of existence. These philosophers believe that we have to use epistemology or semantics for addressing existential issues. We try to show that having accepted these criticisms, mental existence cannot fully play its previous role; however, by assuming the acceptance of the principle of mental existence and recognizing mental creatures, we can define a new role for this mode of existence. Here, we will question the relation between mind and mental creatures considering the understanding and construction of language expressions. Also, we will try to show that the response given to the question “how do we reach an understanding of sentences or lingual expressions?” based on prescriptive rules (grammar) is in odds with recognizing the characterization of mental creatures; accordingly, accepting the mental mode of existence will lead to the fact that language rules are descriptive and not prescriptive.
Ahmad Rajabi
Abstract
In the lecture History of the Concept of Time: Prolegomena Heidegger levels an immanent phenomenological criticism at Husserl’s transcendental phenomenology. In the lecture, Heidegger accuses Husserl that he neglects to raise two fundamental questions for the phenomenology: the question concerning ...
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In the lecture History of the Concept of Time: Prolegomena Heidegger levels an immanent phenomenological criticism at Husserl’s transcendental phenomenology. In the lecture, Heidegger accuses Husserl that he neglects to raise two fundamental questions for the phenomenology: the question concerning the specific manner of being of the intentional acts in particular and the manner of being as such in general. By his criticism, Heidegger returns to the starting point of Husserl‘s phenomenology, i.e. the shift from natural attitude to transcendental attitude, and thereby reaching his own understanding of the matter of phenomenology. As is well known, Heidegger substitutes the Dasein for the transcendental consciousness and refuses the Husserl’s epoché and his transcendental reduction. In the following paper, on the contrary, we attempt to interpret Heidegger’s criticism in another way, which is that Heidegger adopts not only the transcendental reduction but also the absolute transcendental subjectivity. To put it more precisely, Heidegger radicalizes the absoluteness of the absolute transcendental subjectivity in Husserl’s Philosophy so much that he will be able to eliminate the Husserl’s natural attitude as a non-phenomenological and dogmatic starting point for the phenomenology. Accordingly, we claim that Heidegger’s Dasein is substituted for the absoluteness of subjectivity and the finitude of human existence simultaneously.
Mohammad reza Abolghassemi
Abstract
Roman Ingarden (1893-1970) is considered as the founder of ontology of art. Having been influenced by Husserl phenomenological doctrines, Ingarden argues that work of art and aesthetic object are ontologically two different entities. The work of art is ontically similar to other real objects while the ...
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Roman Ingarden (1893-1970) is considered as the founder of ontology of art. Having been influenced by Husserl phenomenological doctrines, Ingarden argues that work of art and aesthetic object are ontologically two different entities. The work of art is ontically similar to other real objects while the aesthetic object has an intentional nature which is constituted by intentional acts in the consciousness of the audience. Classical music ontology is twofold: on the one hand, the musical work is identical with the score and, on the other, it finds its concretization during the performance. The ontology of literary work of art is layered and manifests plurality of its structure. According to Ingarden, every work of art has spaces of indeterminacy which are fulfilled by the audiences through their aesthetic experiences. The audience completes these spaces through the concretization. Thus, the perception of the work of art necessitates the active participation of the audience in an intersubjective manner.
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.
hoseyn kalbasi ashtari
Abstract
In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority ...
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In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue- i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority of the present time. Though no limitation was recognized for reason in the space of Enlightenment (Aufklarung) and by the Newtonian physics, and in Kant’s critical philosophy, unity and complementarity of understanding were provided by reason; limitation of reason and its realm is emphasized practically. "Fallacies", "Antinomies", and "Ideal" of the "Pure Reason" were proclamations of failure of the reason in three fields of knowledge of the truth of Soul, Nature, and God; and" transcendental dialectic" was introduced as a critical situation stemmed from transcendence of the reason. The inevitable result of such approach was duality between subject and object, noumenon and phenomenon, understanding and reason; and Kant’s successors had to overcome such duality. In Islamic philosophy- and in particular in Sadrian philosophy- “Reason” contains, on the one hand, levels of knowledge and in fact levels of "Being", and on the other hand - unlike Aristotelian and Kantian traditions- there is no conflict between levels of knowledge; thus, “Reason” is introduced as a form of levels of Being and as corresponding to these levels. Though, lately in the 18th Century and early in the 19th Century, Kant’s successors- and in particular Hegel- focused their attempts to remove duality between subject and object and noumenon and phenomenon, no philosophical system based on traditional metaphysics managed to overcome the difficulty of critical philosophy. (It was only in the mid-20th Century that a new window was opened by the help of Husserl’s Phenomenology and Heidegger’s Hermeneutics). In the present article, through a comparative study between philosophical system of Kant and Mulla Sadra, the author is trying to open a road to dialogue and critical exchange of ideas between two great philosophical traditions in the West and East.
ramin khanbagi
Abstract
Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with ...
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Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with regards to 'The Wcry of Truth" and Parmenides disregard for the realm of sense perception, tno different approaches mcry be accounted for. One mcry be that of an ana/ytz'cal/y• oriented mind to read through and understand Parmenides perplexing scryings, and the other mcry pertain to someone ivho tries to see through and contemplate upon the existing Fragments in pursue of a much deeper meaning, not necessarily that of a discursive mind.
