philosophy
Ali Soltanzadeh; Seyed Hassan Hosseini Sarvary
Abstract
Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's ...
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Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's position thus becomes that he is not opposed to the idea of progress, but to the claim that progress has been made in the history of mankind. Our claim in this article is that according to the Dialectic of the Enlightenment, it is not just the catastrophes of the twentieth century that Adorno's reason for not making progress in human history, but he believes in the dialectical rule of rationality and domination of human history. If we accept this claim, then it must be said that such an idea eliminates even the possibility of progress in the future, and therefore there is a contradiction between the dialectic of the Enlightenment and the idea of progress.
Mozhgan Mohammadi
Abstract
The position of emotions in Aristotle's thought is often identified with his theory of the weakness of the will, but the study of his works shows that emotions play a wider and more complex role in mental activities. For him, there is a deep and mutual relationship between emotions and other mental functions ...
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The position of emotions in Aristotle's thought is often identified with his theory of the weakness of the will, but the study of his works shows that emotions play a wider and more complex role in mental activities. For him, there is a deep and mutual relationship between emotions and other mental functions and activities. That is, both emotions affect the rational part functions of the soul and the rational part functions affect the emotions and their intensity and weakness. In this article, for explaining the claim of the reciprocal relationship between emotion and the rational part, after expressing what emotion is and how it works in the mind, on one hand, we will study the influence of emotion on the rational part of the soul and examine its role in the will, power of judgment, and sensory perception. In our view, contrary to popular belief, emotions are not just a dangerous threat to ethics and rationality, rather, they can play a serious role in strengthening rationality. On the other hand, to understand the effect of the rational part on emotions, we will examine the role of some mental activities in the production of pleasure, pain, and emotions such as friendship, compassion, and resistance to the motivational force of emotions. We will also explain that mental functions do not work the same in creating emotions, there is also a direct relationship between the intensity and weakness of mental functions and the intensity and weakness of emotions.
Mohammadreza Esmkhani
Abstract
One of the main issues in explaining the phenomenon of diversity of religions in the world is the issue of religions ranking; i.e. the question of whether religions are essentially comparable or not! And if it is comparable, what is the criterion and criterion of this comparison? It seems that the border ...
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One of the main issues in explaining the phenomenon of diversity of religions in the world is the issue of religions ranking; i.e. the question of whether religions are essentially comparable or not! And if it is comparable, what is the criterion and criterion of this comparison? It seems that the border between two different positions in explaining the phenomenon of religious plurality, namely relativism and religious pluralism, comes from the accuracy of the issue of religions ranking. In this article, we will speak of two main representatives of these two trends by proposing and examining this problem and among the religious relativists we refer to Ernest Troeltsch and to John Hick from religious pluralism. This article seeks to put these two theories together and remind them of their similarities and reveal their fundamental differences. Briefly, it can be noted that the major similarity between Troeltsch and Hick is to rely on cultural categories in the consistency of religious awareness, while the fundamental difference between them is the observation of objectivity or subjectivity in their grading criteria. In the end, Hick claims that although religions are comparable in principle, but practically the result of this comparing is the equivalence of religion’s Truth-claims, while Troeltsch says it's basically impossible to compare religions, اowever, in his original statements, he clearly states that in practice, Christianity is superior to other religions. Of course, in his later remarks, he reviews this result and claims that religions are only relative in absolute terms and he claims absolute religions are relative only.
noushin shahandeh; hussein ali nozari
Volume 9, Issue 35 , October 2013, , Pages 35-60
Abstract
Adorno's conception about the roles that art can play in various areas of human's life is absolutely different from the dogmatic thoughts of the traditional culture and philosophy. According to Adorno, the most important function of art consists in its "critical" approach and "redemptionary" character ...
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Adorno's conception about the roles that art can play in various areas of human's life is absolutely different from the dogmatic thoughts of the traditional culture and philosophy. According to Adorno, the most important function of art consists in its "critical" approach and "redemptionary" character for analyzing and criticizing the structures of domination and suppression in the society. Hence, Adorno's emphasis on the critical theory of art and its role in transforming social consciousness relies on what he calls the "truth content" of art and artwork. Adorno's main motivation for questioning the relation of "art" and "truth" goes back to the social role of art and the epistemological function it would have. In this paper, some of Adorno's central ideas and notions, regarding the "truth content" theme, especially in his Aesthetic Theory will be discussed.
hasan mehrnia
Abstract
Religion and State from the beginning of world's history were two important issues which have occupied human mind. For a long time, there has been a dispute about the relationship between them. In this quarrel, we can find three main views: isotropy, divergence, and ascendancy of one of them to the other. ...
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Religion and State from the beginning of world's history were two important issues which have occupied human mind. For a long time, there has been a dispute about the relationship between them. In this quarrel, we can find three main views: isotropy, divergence, and ascendancy of one of them to the other. In this paper, we have a brief look on Hegel’s political and religious thoughts and his turning in his viewpoints. Then we examine and criticize his opinions about politics and religion. Further, we should notice that although he regards religion only as an instrument in the hands of the state, we are not allowed to regard him as an atheist philosopher or as an adherent of separation between state and religion. At the end of the paper, we find that although the theory of “organic state” which Hegel suggests for solving the “paradox of liberty and submission” is a growth head way in comparison with “mechanical view” of Lock and Hobbes about the social contract and with Benthamian utilitarianism, but firstly, there is no restriction against becoming his constitutional monarchy to a kind of dictatorship and secondly, as he finally regards religion as a servant for the state, the relationships between state and religion remains unsolved in his philosophical system.
ali morad khani
Abstract
This paper is a reflection on the interaction between metaphysics and science that has been existed since the pre-modern epoch, an example of which was actualized in Aristotle's system of metaphysics and science. Yet, this interaction was gradually undermined by the advent of scientific revolution especially ...
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This paper is a reflection on the interaction between metaphysics and science that has been existed since the pre-modern epoch, an example of which was actualized in Aristotle's system of metaphysics and science. Yet, this interaction was gradually undermined by the advent of scientific revolution especially the classic period of science in the 17th and 18th century in modern epoch. In the 19th century, the appearances of positivism caused metaphysics lose its meaningfulness and laid it aside from the realm of episteme and then put it in the sphere of tastes, emotions and passions. In the 20th century, philosophies and metaphysical systems, in the common sense, failed to direct sciences and claimed a sort of independence from sciences through raising technical problems in fields of language and logic. However, this independence supported metaphysics and philosophy versus techno-science, in the meanwhile metaphysics lost another main role, the raising rationality in the field of sciences. This article explains this problem after a brief introduction and argues that pursuit of this issue is not a technical-academic problem but a matter of human life
Ali Maleki
Abstract
The concept of “rationality” is a key and highly cited concept in many theories of social sciences in general, and in economics in particular. Because of its logical and methodological importance in one side, and many controversial discussions over its definition, content and status in the ...
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The concept of “rationality” is a key and highly cited concept in many theories of social sciences in general, and in economics in particular. Because of its logical and methodological importance in one side, and many controversial discussions over its definition, content and status in the methodology of the Social Sciences in the other side, there are a number of recent scholars who has spent considerable efforts to deal with these issues. The scope of the methodological analysis of this article about the concept of the “rationality” is limited to address the content and the status of this concept in the framework of the methodology of “situational logic”, which has been largely discussed and explained by Karl Popper under the phrase of “rationality principle”. The main aim of this article is to analyse the relationship between Popper’s interpretation of the concept of the rationality and two other versions of this concept used by two main economics research programs, i.e. neoclassical and evolutionary economics. Given some assumptions, this article shows that the version of rationality concept drawn by evolutionary economists is more compatible with Popperian principle of rationality, though the primary idea of the rationality concept itself was drawn from neoclassical economics by Popper.
Oltanji Oyeshile
Abstract
Consequent upon .Africans' denialfa rational men!ali!J f:y ear!J European anthropologists, ethnographers, sociologists and religious scholars, through some so-called 'Theories of the primitive people': ma,ry .African scholars eJpecial91 · in the jield ofphilosophy rose to the challenge of articulating ...
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Consequent upon .Africans' denialfa rational men!ali!J f:y ear!J European anthropologists, ethnographers, sociologists and religious scholars, through some so-called 'Theories of the primitive people': ma,ry .African scholars eJpecial91 · in the jield ofphilosophy rose to the challenge of articulating a distinct philosopl?J for their people to combat their mental and intellectual denigration. H oueier, due to the challe1zges posed f:y modern civilization, disagreement arouse concerning the focus and contents of African philosopy. This paper examines the background to the challenges of having a viable definition of .African philosopfy. It concludes that /lfricc111 philosopl!J mus: encompass basic attributes of philosopy S11ch as reflection, conaptual analysis and criticism. But above all, these attribntes must be applied lo African needs and wqys of Ifft, which mqy not he <geo<graphical!J limited.
Kathleen Haney
Abstract
The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative ...
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The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative reason trumpeted by po-mo thinkers need not result in the end of the proiect ef rationality. Rather, rethinking the philosophic tradition in a radical fashion leads to greater inclusion ef other perspectives andfaculties and more possibilities far reasoning together in the search for truth.
Kathleen Haney
Abstract
The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative ...
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The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative reason trumpeted by po-mo thinkers need not result in the end of the proiect ef rationality. Rather, rethinking the philosophic tradition in a radical fashion leads to greater inclusion ef other perspectives andfaculties and more possibilities far reasoning together in the search for truth.
