Abolfazl Sabramiz
Abstract
“What is understanding” is an important question in Later Wittgenstein's works. To examine what understanding is and his positive discussion of understanding, Wittgenstein first shows what understanding is not. According to him, in common sense, understanding is a special mental state that ...
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“What is understanding” is an important question in Later Wittgenstein's works. To examine what understanding is and his positive discussion of understanding, Wittgenstein first shows what understanding is not. According to him, in common sense, understanding is a special mental state that is the source of correct use. But he believes that understanding is not a matter of the mind. He means that understanding is not a mental experience, not a mental state, not a mental process, not a brain disposition. In this article, I examine Wittgenstein's view of why understanding is none of the three mental things (mental experience, mental state, mental process) mentioned above. Also, I will evaluate Wittgenstein's view and show that it is possible to challenge the claim that understanding is not a mental experience, not a mental state, not a mental process. In other words, I will show that Wittgenstein has failed to show that understanding is not a matter of the mind.
Seyedeh Massoumeh Mousavi
Abstract
The concept of freedom is one of the most central concepts in Kant’s Philosophy which has a critical role in both theoretical and practical reason. Some interpreters believe that agency and spontaneity of reason in theoretical knowledge is another expression of autonomy and freedom. In another ...
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The concept of freedom is one of the most central concepts in Kant’s Philosophy which has a critical role in both theoretical and practical reason. Some interpreters believe that agency and spontaneity of reason in theoretical knowledge is another expression of autonomy and freedom. In another hand, freedom plays a central part in practical reason too. In fact, practical reason as a will that determines itself abstracted from the casual system of nature is nothing but freedom. But there is a challenge that this fundamental concept in Kant’s philosophy encounter. This challenge in Hegelian terms is that this freedom is just “Transcendental”; it means this freedom is abstracted and cut of reality and Kant never succeed in proving this fundamental concept of his philosophy and just supposed it Transcendentally, as something needed for establishing his philosophy. In this article, we first try to explain the challenge and then critique the possibility of solving it by focusing on Kant’s writings on History. So, in the introduction part, we explain the critique of Transcendentalism in the concept of freedom. Then, we try to show how Kant in the philosophy of history tried to find a way out of the Transcendental grasp of freedom and shows that freedom is an actuality that appears in history. In conclusion, we critique the sufficiency of our reading and this suggested solution.
mostafa Abedi jighe; Mohsen Bagherzadeh meskibaf; mohammad Asghari
Abstract
To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness ...
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To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness is referred to the human being and releases it from external authority. By building a knowledge based on the innate concepts that come from within and without mediation consciously re-establishes knowledge. In this way, human beings not only gain autonomy of understanding but also freedom through the effort of a systematic and restrictive understanding. Because with the entry of the limiting of understanding in the area of the will, freedom is no longer meant to be nonchalance and lawlessness. But freedom within the limits of certain judgments of understanding and its legislation and divine power are enclosed. Through this process, it is promoted to positive freedom. Descartes, by declaring that the natural imaginations are verifiably confirmed by divine confirmation, relied on God to guarantee the knowledge of the understanding and in this way, he describes freedom as God's guarantee. Therefore, in Descartes' philosophy, the realization of positive freedom under dialectical conditions form on the basis of the complex relationship between will, intelligence, and divine power, and all of the elements that constitute a whole will only have meaning with each other.
Mohammad Jaberynasr; parvaneh Valavi; Masoud Safaei Moghadam; Alireza Haji Yakhchali
Abstract
The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to ...
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The purpose of this research was to study creativity as an original understanding based on Gadamer's philosophical hermeneutics, and its implications for education. The research method was analytical-deductive. Creativity is one of the highest goals of all educational systems. Different approaches to Psychology, consistent with the general theoretical frameworks and large assumptions that have been accepted, have provided different and sometimes contradictory definitions. However, creativity is certainly a kind of understanding, a genuine understanding that transcends existing Knowledge. The fundamental axis of Gadamer's philosophical hermeneutics is what is understood. In this research, while analyzing Gadamer's view on understanding, he examines creativity as the most original type of understanding from Gadamer's point of view and as an example of his practical wisdom, and principles such as not being able to be trained, the ability to be specific, and measure additionality to creativity from the point of view of Godammer's philosophical hermeneutics as well as educational implications such as education goal, form of educational system, teaching method, curriculum, learning, evaluation, motivation and research method were extracted.
hamideh izadinia; asghar vaezi
Volume 10, Issue 39 , October 2014, , Pages 45-58
Abstract
Asghar Vaezi**
Abstract
Hirsch is of the belief that Gadamer’s hermeneutics theory leads to pluralism and relativism. Following romantic hermeneutic scholars, Hirsch believes the aim of reading a text to be achieving the goal of the author. Gadamer, however, believes that understanding is to ...
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Asghar Vaezi**
Abstract
Hirsch is of the belief that Gadamer’s hermeneutics theory leads to pluralism and relativism. Following romantic hermeneutic scholars, Hirsch believes the aim of reading a text to be achieving the goal of the author. Gadamer, however, believes that understanding is to reach an agreement and compatibility with the other, not to reach his or her intention. Therefore, Hirsch believes that the meaning of text is predetermined and the aim of reading is to discover this meaning. Gadamer, however, believes that meaning is produced as result of dialog between an interpreter and the text, and, therefore, there’s no such thing as a predetermined text. Based on this view, Gadamer regard language and its tools as the conditions of determining meaning, but Hirsch believes that language is merely an instrument of revealing meaning. From another point of view, Hirsch accuses Gadamer of lacking criteria. When meaning is an undetermined concept, there will be no criteria to distinguish correct interpretation from an incorrect one. In this paper, we aim to introduce Hirsch’s three main criticisms against Gadamer and also provide responses to these criticisms based on the views of Gadamer’s advocates.
**. Associate Professor of Philosophy; Shahid Beheshti University
E-mail: a_vaezi@sbu.ac.ir
[Date Received: 02/07/1391; Date Accepted: 11/11/1393]
zahra zavarian; bijan abdolkarimi
Abstract
Language has an important place in philosophical hermeneutics. The experience of human life is an area of being which is identifiable only through language. Language is a mediator through which understanding takes place. All understanding is interpretation, and all interpretation forms within the frame ...
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Language has an important place in philosophical hermeneutics. The experience of human life is an area of being which is identifiable only through language. Language is a mediator through which understanding takes place. All understanding is interpretation, and all interpretation forms within the frame of language. According to Gadamer, truth is disclosed to us on the event of understanding, and this disclosure relies more than anything else on a state of openness and dialogue. The relationship of language and being is reflectional. Language essentially has a reflective nature and makes possible for being to be disclosed through speech and conversation.
In Gadamer’s view, poetry and thought share a common ground. Poetry is an area within which thinking takes poetical form. The poet becomes able to hear the calling of existence through poetical empathy and liberation, and he thereby approaches the nature of existence.
A common element between the poet and the thinker, in addition to their empathy with existence, is their involvement in language. They disclose themselves in language, as though being only discloses itself through poetical thinking and thoughtful poetry.
Now the question is: How does the disclosure happen? How can the interpreter approach understanding of poetry? Is this understanding possible through method, or does Gadamer suggest another path to interpretation? The present paper aims to explore Gadamer’s views on the relationship of understanding and truth, that of language and existence, and of poetry and its interpretation.
reza mahuzi
Abstract
In the analysis of natural and artistic beauty, Kant explains the pleasure of the taste based on free play between Imagination and Understanding upon the principle of teleology of nature. Hence, the aesthetic judgments are produced by indeterminate harmony between Imagination and Understanding. Kant ...
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In the analysis of natural and artistic beauty, Kant explains the pleasure of the taste based on free play between Imagination and Understanding upon the principle of teleology of nature. Hence, the aesthetic judgments are produced by indeterminate harmony between Imagination and Understanding. Kant explains the Sublime upon this principle, but he has not noticed the harmony between Imagination and Understanding in detail. Consequently, some of commentators have held that the Sublime is not important in Kant's philosophy of art. However, is it true that Kant has changed his opinion about aesthetic sensations? This paper aims at showing the fact that the Sublime is very important in Kant's aesthetical thoughts, because it explains the highest sensation of the Imagination and connects the Sublime to ethics and religion.
mohammad ra'yat jahromi
Abstract
Wittgenstein and Gadamer, in some sense, are the last links of the two philosophical effective schools, namely the Analytical and the Continental philosophy; two traditions which seems somehow divergent. This paper rejects this divergence and intends to open the door of intercommunity of them by the ...
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Wittgenstein and Gadamer, in some sense, are the last links of the two philosophical effective schools, namely the Analytical and the Continental philosophy; two traditions which seems somehow divergent. This paper rejects this divergence and intends to open the door of intercommunity of them by the way of the language and its playfulness. Understanding is a common concern of Wittgenstein and Gadamer of which language based manner and playfulness are two main characteristics. Furthermore, there is a kind of simultaneity between playfulness and culture, tradition, prejudices and history about which we discuss in this paper. Besides, this paper intends to explicate the contrast between playfulness and gamefulness in Gadamer and Wittgenstein‘s thought.
Mohammad Shafii
Abstract
While Kant presupposes the existence of science and ethic, he studies their boundaries and limits as well. For doing this, he applies two terms and expressions, i.e., “reason” and “understanding”. In this paper, we take a look at the definitions of those two concepts in Kant’s ...
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While Kant presupposes the existence of science and ethic, he studies their boundaries and limits as well. For doing this, he applies two terms and expressions, i.e., “reason” and “understanding”. In this paper, we take a look at the definitions of those two concepts in Kant’s terminology within the approach that discriminates their differences. At first, the placement of these two faculties in science territory will be studied and then by examining of Kant’s ethical point of view, it will be concluded that in this approach, the functionality of reason appears in act and ethic domains, and pure reason is practical in its essence.
Sharareh Teimouri; Shamsolmolouk Mostafavi; Maryam Bakhtiarian
Abstract
Jacques Derrida was one of the few philosophers who seriously became involved with architecture. Despite his innermost desire, Derrida seems to have never made a proper connection with architecture. As soon as Derrida's theory of deconstruction was developed in architecture, it was thought that a practical ...
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Jacques Derrida was one of the few philosophers who seriously became involved with architecture. Despite his innermost desire, Derrida seems to have never made a proper connection with architecture. As soon as Derrida's theory of deconstruction was developed in architecture, it was thought that a practical way to translate and represent an idea was found. Concerning the output of the deconstruction style, the feedback of that opinion in the design of architectural spaces demonstrates that it was a complete failure. It showed the reflection of Derrida's idea on architecture was based on a poor understanding. The aim of this study is how accurate and complete the style of deconstruction in architecture represented Derrida's opinion on deconstruction? Derrida entered the deconstruction style project in architecture to show that arts are the best objectives to represent the manifestation of deconstruction. Although other studies accepted the formation of the deconstruction style in architecture as the fact of Derrida’s deconstruction, Parc de la Villette’s project really contradicts his hypothesis. Not from an architectural point of view, but from a philosophical point of view instead, this study emphasizes the philosophical basis of Derrida's views on deconstruction according to his thought on texts. Accordingly, as a strong and steady connection, Derrida's deconstruction is a kind of exposure to our relationship with the world, while the architecture's deconstruction style breaks the connection and even disrupts our relationships with this surrounding world.
