Reza Mosmer
Abstract
In the Notebooks and final pages of the Tractatus Wittgenstein identifies “good” with “happy”, and the latter with “being in harmony with the world”. He makes a distinction between two notions of self: Empirical and Transcendental. While the former stands in causal ...
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In the Notebooks and final pages of the Tractatus Wittgenstein identifies “good” with “happy”, and the latter with “being in harmony with the world”. He makes a distinction between two notions of self: Empirical and Transcendental. While the former stands in causal connection with the World, the latter is causally independent of the world. The subject matter of ethics, Wittgenstein claims, is not actions of the self, but its attitudes (of approval or disapproval) towards the world. Moreover, he argues that it is merely the attitude of the transcendental self and its state of “Willing” that can be judged from an ethical point of view. In this paper, I will argue that this account of ethics faces a formidable difficulty: to be a legitimate subject matter of ethics, the self ought to be transcendental and at the same time have some attitude (acceptance or disapproval) towards the world. I argue that the transcendental subject cannot meet both requirements. Finally, I use Backström (2018) and McGuinness (2002), as examples, to explain how this difficulty has led to misreadings of Wittgenstein’s account of ethics in the Tractatus.
alireza faraji
Abstract
The question about life and living has a history as long as human history and it is a matter that has taken various faces in the evolution of thought history. Today, this question is being pursued more seriously, to the extent that it even became a branch of philosophy of religion in universities. Also, ...
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The question about life and living has a history as long as human history and it is a matter that has taken various faces in the evolution of thought history. Today, this question is being pursued more seriously, to the extent that it even became a branch of philosophy of religion in universities. Also, among various contemporary philosophical methods, analytic and linguistic philosophers have analyzed with precision and specificity the various structures of language propositions that are partly based on the attitudes of Wittgenstein's philosophical logic treatise. Therefore, analyzing the logical structure of the question of the meaning of life, and the correctness or inaccuracy of its design in Wittgenstein's thinking is attractive and new or modern; for, on the one hand, in his dual thought, propositions of some sciences such as ethics, philosophy, art, religion, and metaphysics are dumb and meaningless because they are not compatible with rational standards of language, and on the other hand, his faithful and pragmatic beliefs have led to different perceptions of human life and living. Hence, our attempt in the present article is to measure the contradiction and paradoxes in Wittgenstein's thinking in proportion to the important question of the meaning of life, and to review its possible answer.
s. mohammad hossain mirdamadi; Ali Arshad Riahi
Abstract
The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, ...
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The views of Mulla Sadra have affected man’s being as well as his moral school. The relation between man’s fate and morality as well as the effect of self-purification, which is a moral necessity, is clearly explained by the divine teachings in Mulla Sadra intellectual system. Principally, Mulla Sadra’s ontology has the potential to explain the ultimate goal of morality in his theological system. The perceived transcendental wisdom of being and mankind and the type of its perception of religious texts will have new consequences in its moral school. Many of the problems of moral schools, including the question of the subjective or objective nature of morality, self-actualization, or virtue in morality, plurality or unity in the moral attitudes of a kind of man, the task or conclusion in morality, etc., in the transposition of transcendental wisdom lead to a clear and immediate outcome. In this paper, while the influence of the principles of the immortality of the soul, the quality of its origin and its survival, the powers of the soul and the wise and reasonable measures, are elucidated on ethical issues, the general lines of Mulla Sadra’s moral school are extracted according to its foundations and works in this field.
hajar nili ahmad abadi; ali karbasi zadeh
Abstract
This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the ...
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This paper aims to conduct a comparative study of the views held by Allameh Tabataba'i and Kant on the social freedom. Their views are introduced in the first two parts and compared and contrasted in the last part. Allameh Tabataba'i believes the true freedom to be freedom from all restraints but the submission to God. Kant, however, deems true freedom to be freedom of the will. They both believe that the mankind first resists the establishment of social life but finally accepts it and enacts the law to secure the society and enjoy the social freedom. In Allameh Tabataba'i's belief, the law should be based on monotheism, resurrection, ethics, and reason, while for Kant, freedom of the will and the self constitute the basis for the law. They, however, share the belief that the law by itself could not help the mankind to establish the social freedom. Allameh Tabataba'i declares monotheism and ethical faith as the basis of the law, and Kant deems ethical rules based on pure reason its prerequisite.
Andrew Gustafson
Abstract
This paper compares the thought of Miff and Mutahhari, particuiar/y their vie1vs of moral education, higher sentiments, and their common values. Itfurthermore argues that Miff and Mutahhari both provide a strong basis for a critique of the consumerivation of culture, ivhich often happens in a giobaiized ...
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This paper compares the thought of Miff and Mutahhari, particuiar/y their vie1vs of moral education, higher sentiments, and their common values. Itfurthermore argues that Miff and Mutahhari both provide a strong basis for a critique of the consumerivation of culture, ivhich often happens in a giobaiized econ
