Mohsen Farmahini. Farahani; Najmeh AhmadAbadi Arani; Ali Abdolayar; hamid ahmadi hedayat
Abstract
This paper is an attempt to study Spinoza's epistemology and its educational supplies with a critical approach based on Islamic teachings. To achieve the objectives of this research, conceptual, descriptive, analytical and critical methods have been applied. The results revealed that issue of recognition ...
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This paper is an attempt to study Spinoza's epistemology and its educational supplies with a critical approach based on Islamic teachings. To achieve the objectives of this research, conceptual, descriptive, analytical and critical methods have been applied. The results revealed that issue of recognition plays an important part in his philosophical system. Spinoza divided knowledge into four categories including: knowledge from the senses, experiences, inference and intuitive. Based on his epistemology, the most important educational supplies consist of indoctrination in education, the manifestation of the rational nature in education, the attainment of unity and high stages in the education, the efforts and perseverance of educators, the emphasis on the role of nature in education, paying attention to religious institutions in moral education and avoiding conflicts in learning process. Despite the positive points that exist in the epistemological and educational theories of Spinoza including the activation of educators and the emphasis on rationality, there are also challenges that can be criticized based on Islamic teachings. These include humanistic epistemology of Spinoza's theory, cognitive relativism in Spinoza's theory, and Spinoza’s emphasis on indoctrination in education, ignoring individual differences in education, and lacking of attention to critical thinking in education.
yooshitaka yamamooto
Abstract
Heidegger tried to interpret Kant's "Critique ofpure reason" as the foundation of metaphysics in his "Kant and the Problem of Metapf.?ysics" and to indicate 'the problem of metaphysics' as 'the problem of basic ontology'. But in the preface of the second edition of that book, he asserted, 'on the thinking ...
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Heidegger tried to interpret Kant's "Critique ofpure reason" as the foundation of metaphysics in his "Kant and the Problem of Metapf.?ysics" and to indicate 'the problem of metaphysics' as 'the problem of basic ontology'. But in the preface of the second edition of that book, he asserted, 'on the thinking path of hvenryyearsfro m the first publication, the fatal mistakes andprivations of this stuqy have become so obvious for me that I have given up patching it up ivith complementary notes, an addition, or a postscript. ' It suggests that this book has the same 'mistakes andprivations' as his ''Sein und Zeit", and tue have to pqy attention to the fact that the 'mistakes and privations' are referred in the context of 'the problem of metapf.?ysics'. So I would like to distinguish the three dimensions ofproblems as following: (1) the problem of Kant's thought as the foundation of metaphysics, (2) the problem of metapl?Jsical thinking itse!f, and ( 3) the problem of Heidegger's ivqy of thinking, in which he cn'ticizes metapf.?ysics and Kant's thought. Then I 1vould like to make it clear the meaning of Heidegger's trial to overcome metaphysics and to bring it to fight that of his 'mistakes andprivations' are grounded in his wqy of thinking, which is, contrary to his intention, still in the range of metapbysica! thinking. And from thatpoint of viezv, I would like to reveal the problem of our wqy of thinking in contemporary philosopl?J, iuhicb is ouenuhelmed ry natural sciences.
