reza dehghani; hoseyn kalbasi ashtar
Abstract
One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses ...
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One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses these three approaches in his three different works: Kant and the problem of metaphysics; What is metaphysics? and Plato’s Doctrine of Truth. In Kant and the problem of metaphysics, he indicates a special interpretation of Kant's views according to the notion of "transcendence". In what is metaphysics? Heidegger discusses the issue through the concepts of "nothingness" and "angst", and in Plato’s Doctrine of Truth, he continues the issue via the interpretation of the "Cave Allegory". Although the released times of these three books is so proximate, Heidegger seeks the foundation of metaphysics in them through completely different approaches. In the first and second book, along with Kant’s project, he attempts to find a foundation for metaphysics through the concept of "Dasein". But in the latter book, Heidegger is in the pursuit of transition from metaphysics and calls metaphysics "forgetting of being". He explains that Plato's introducing "Ideas Theory" is an origin of metaphysics and a departure point from being and forgetting it. In this essay, proposing a general approach, we try to explain the mentioned three approaches and their similarities and differences.
morteza hoyeni
Abstract
Allameh Tabatabaei in his theory about the "conventional perceptions" (edrakat-e etebari), states that any being alive looks for a purpose (telos) in its acts. However, this purpose is merely conventionality (etebari), and has no place unless in the imagination. Therefore, the nothingness is somehow ...
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Allameh Tabatabaei in his theory about the "conventional perceptions" (edrakat-e etebari), states that any being alive looks for a purpose (telos) in its acts. However, this purpose is merely conventionality (etebari), and has no place unless in the imagination. Therefore, the nothingness is somehow a conventional thing too, which does not exist in the external and real world. Despite there is a little correspondence between Allameh Tabatabaei and Schleiermacher's standpoints on the conventional perceptions, they have common views about the interpretation of the sacred writs and holy texts. Schleiermacher has been well known as the father of hermeneutics. He, according to the neo-orthodoxy, interprets the metaphysical subjects and points in the holy script not as allegory but metaphor, and hence, supposes the evil equal to the nothingness. This paper wants to show that although there is little agreement between Schleiermacher's views about the nothingness with what Allameh considers as "conventionality"; but deep different, which would be discussed.