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.
Hossein Mesbahian
Abstract
This paper argues against a singular and definitive notion of modernity and calls for a new formulation of this elusive concept that moves beyond the framework established by its strongest proponent: Jurgen Habermas. In addition to serious consideration and analysis of non-Western critiques of Habermas’ ...
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This paper argues against a singular and definitive notion of modernity and calls for a new formulation of this elusive concept that moves beyond the framework established by its strongest proponent: Jurgen Habermas. In addition to serious consideration and analysis of non-Western critiques of Habermas’ unfinished project of modernity, the approach advocated here seeks to examine four central components of what I shall refer to as “multiple modernities”—components which are themselves the product of cultural diversity. 1) By reference to the multiplicity of cultures and histories, the notion of multiple modernities challenges the concept of universal history. 2) This concept takes into account the multifaceted roles of the various agents involved—in the development of multiple modernities. And because this is so 3) the underlying values of these cultures allow modernity to take on various forms. 4) The concept of “Multiple Modernities” definitively acknowledges the link between modernity and civilization—a link which I argue is a defining feature of the project of any modernity.
Adeshina afolayan
Abstract
This essay is an attempt to critically understand the utility of the concept of postmodernism in African philosophy, and by extension the analysis of the postcolonial African predicament. Its urgency derives from the growing literature on the interpretation of the postmodern in African studies. For those ...
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This essay is an attempt to critically understand the utility of the concept of postmodernism in African philosophy, and by extension the analysis of the postcolonial African predicament. Its urgency derives from the growing literature on the interpretation of the postmodern in African studies. For those I will call the “detractors”, there is a certain conceptual absurdity in the idea of postmodernism in a continent that is just grappling with the exigencies of modernity. Thus, Africa cannot be postmodern before being modern. For the “champions” of the necessity of postmodern theorizing in Africa, postmodernism offer an avenue to escape out of the cul de sac of intellectual nativism that has precluded Africa from the benefits of global open space of ideas. The essay argues that these critical interpretations emanate from an attempt to read too much into what I will call the postmodern minima. This strategy has the advantage, I contend, of giving African philosophers a leeway—beyond the mere critique of Eurocentrism—for confronting the twin problem of African identity and African development.
ali karbasi zadeh; faatemh soleymani dehnavi
Abstract
There are various and sometimes contradictory ideas about Rousseau's thoughts. Some classify him in the group of enlightenment thinkers and some acknowledge him as an anti-enlightenment philosopher. There is no doubt that Rousseau's thought was affected by some elements of enlightenment, however, he ...
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There are various and sometimes contradictory ideas about Rousseau's thoughts. Some classify him in the group of enlightenment thinkers and some acknowledge him as an anti-enlightenment philosopher. There is no doubt that Rousseau's thought was affected by some elements of enlightenment, however, he criticized most of its characteristics as well, and challenged rationalism in the age of mastery of reason. The significance of humanity and the freedom of human beings is one of the central concepts in Rousseau's thought, but he considered reason and rationality as a tool for decreasing the very freedom. In Rousseau's view the culture of modernity not only has been constituted due to absence of morality, but also the development of science and art has not improved human's life at all. He believed that only the natural state of human's essence can release him. This paper will explain the enlightenment principles in Rousseau's thought, and compare the affinities and dissimilarities of his beliefs with the other thinkers of the age of enlightenment.
Ali Paya
Abstract
The present paper pursues three general objectives. In the first place, it tries to present a succinct account of the phenomenon of modernity. Secondly, it goes some way towards producing a brief and critical assessment of some aspects of this phenomenon in the context of Iran. And, thirdly, it offers ...
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The present paper pursues three general objectives. In the first place, it tries to present a succinct account of the phenomenon of modernity. Secondly, it goes some way towards producing a brief and critical assessment of some aspects of this phenomenon in the context of Iran. And, thirdly, it offers some guidelines for constructing a model for developing modernity in Iran. Throughout, I shall try to be as brief as possible. This means, among other things, that the reader should lower his/her expectation of the paper to a realistic level. Any discussion of the complex phenomenon of modernity in a limited space provided for a short paper would involve, inevitably, resorting to measures such as simplification and omission. The paper does not make any claim with regard to producing solutions for the theoretical difficulties of the issue of Iranian experience of modernity. In fact, it is the present author’s firm conviction that if the present contribution to this debate could shed even a faint light on some of the lesser aspects of this issue and draw the attention of the readers to some of its not-very-well-known angles, and, by doing so, invites the readers to think afresh about this phenomenon, then the main goal of the paper is achieved.
hoeyn kalbasi ashtari
Abstract
''Philosopl!J of History" is one of the Jpecijic terms of the modern age and enlightenment era which has been raised in the philosophical scientific Jpace of eighteen century. This new approach to history based on the human knowledge of things and relation between tbem, and since 1mderstcmding the external ...
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''Philosopl!J of History" is one of the Jpecijic terms of the modern age and enlightenment era which has been raised in the philosophical scientific Jpace of eighteen century. This new approach to history based on the human knowledge of things and relation between tbem, and since 1mderstcmding the external things and accidents means fry a priori mode/ of knower, so "tbe history "finds an suqjective aspea and now it would be asked how can to apply this new mean of history to another tradition or even current evolutions? A11d is it possible to definite another sort of Philosophy of history or no?
