mehdi dehbashi; marzieh rezaian
Abstract
When the human being starts to know himself and appreciate his abilities, it is as if he has a kind of responsibility to transcend himself form lower stages of humanity to higher ones. For Kierkegaard, this transcendence is possible by helping of the human outstanding characteristic, namely the Anxiety. ...
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When the human being starts to know himself and appreciate his abilities, it is as if he has a kind of responsibility to transcend himself form lower stages of humanity to higher ones. For Kierkegaard, this transcendence is possible by helping of the human outstanding characteristic, namely the Anxiety. According to his notion of anxiety, any individual is always concerned and anxious about the quality of his choices. This anxiety leads the individual to choose the best choice through which he can represent his very own self as much as possible. For Maulana, the human being who has the thought faculty which differentiates him from other livings, not only can grasp knowledge about himself, but also about other things, just by applying this ability correctly. Consideration of both thinkers' thoughts can help us to comprehend this ability. In this paper, we investigate human being in order to recognize the spirit's stages and to know human beings' outstanding characteristics in the two mentioned thinkers' thoughts. Therefore, we investigate the privacy and the examination for attainment more pure self.
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.
