philosophy
Abdollah Amini
Abstract
John Dewey is one of the most important experts in the field of education in the contemporary period, and some of his teachings have become a part of the body of educational systems in the world today. Since education is an integral part of the structure of any society, any weakness in it will weaken ...
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John Dewey is one of the most important experts in the field of education in the contemporary period, and some of his teachings have become a part of the body of educational systems in the world today. Since education is an integral part of the structure of any society, any weakness in it will weaken the culture of that society. The past educational systems mainly emphasized the intellectual, moral, and religious aspects of education, but nowadays attention to other dimensions, including the aesthetic, critical, and creative dimensions, is seen as a necessity. The reason is that the aesthetic and artistic approach, along with other approaches, can represent the world and its phenomena in a different way for us and provide us with the possibility of experiencing them in a different way. Therefore, in addition to developing intellectual and moral fields, emphasis is also placed on "aesthetic education". The main issue regarding this type of education is that some have only seen it based on the perspective of genius and some based on the perspective of taste; while the aesthetic education of Taaman includes both views. As a result, every successful educational system should pay attention to the development of imagination and the creative dimension of the child's mind, as well as the development of taste to perceive and evaluate beautiful things and works. In the book "Art as an experience" Dewey's work shows attention to both perspectives, on this basis, while reviewing the topics related to aesthetics and the components of aesthetic education, we specifically reread a part of the said work focusing on aesthetic education (based on the perspective of genius and We will discuss the view of taste.
Amir Maziar; Neda Ghiasi
Abstract
Imagination is most traditionally assumed as something that is a contradiction of reality. Accordingly, it is considered as a faculty that is merely able to evoke our emotions and feelings and implies unreal things that do not contribute to cognition. This is one of the most important themes of Paul ...
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Imagination is most traditionally assumed as something that is a contradiction of reality. Accordingly, it is considered as a faculty that is merely able to evoke our emotions and feelings and implies unreal things that do not contribute to cognition. This is one of the most important themes of Paul Ricoeurˊs theory. By analyzing and criticizing other theories, he tries to go over this contradiction and emphasizes the functional aspect of imagination and its contribution to reality. By exploring through various texts of Ricoeur, in order to achieve an organized framework, this article seeks to show how imagination can play a main role in the construction of reality. Therefore, by taking up Ricoeurˊs claims, first of all, we explain his verbal turn which has two functions and also significant consequences. These functions include schematizing synthesis and projecting new meanings, which elaborated on three levels. In this way, it can be seen how a poetic schema creates a picture by inventing a new meaning, which indirectly refers to reality and hence defamiliarizes it. Finally, we try to point out the most key consequences of this new understanding.
azizeh zirak baroqi; Seyyed Mustafa Shahrāeeni
Volume 10, Issue 40 , January 2015, , Pages 99-116
Abstract
Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two ...
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Feeling and Imagination are very important in the thought of Descartes. Descartes categorizes or classified feeling and imagination as state of consciousness under the modes of the thinking thing, without having any relation to external objects. Then, in Sixth Meditation, he Seeks help from these two forces for proving of Physical character (or Man-e jesmani) and presented them as a forces that realize they need physical and corporeal activity. Therefore, they are two forces that are not purely subjective (mental) or purely physical, but we can have them in the unity of mind and body and as a human beings composed from mind and body. Indeed, in discussing of feelings and imagination, Descartes tries to prove material or corporality in general and human bodies specially and he wants to explain how mind and body interact with different substances too. But it seems that his talk about these two forces or power is not compatible with his famous mind-body dualism system. In study and review of works of Some of the commentators Descarte's thoughts like Gary Hatfield, Bernard Williams, Margaret Dauler Wilson and Catherine Wilson, we Found that They more or less have discussed about feelings and imagination in the philosophical system of Descartes. But despite the importance of the issue in the thought of Descartes, they have passed from it briefly. Among these, John Katyngm, of the three-volume English translation of Descartes works and the owner of numerous works on Descartes thought system, more than any other commentators, is noted to feeling and imagination In the philosophy of Descartes And he Has noted different views and voted than other Descartes experts. In this article we try to show the place of feelings and imagination in the philosophy of Descartes and linking this issue with Descartes Dualism, according to the works of Descartes And referring to the vote of some commentators his works and somehow it will be shown Highlights of votes Katyngm than Other analysts or commentators.
�زیم و بهنحوی برجستگی آراء کاتینگم را نسبت به دیگر مفسرین نشان دهیم.
behzad mortezai
Abstract
In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy ...
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In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy based on the imaginal world. Ibn Sina, Suhrawardi, Mulla Sadra, and their followers succeeded to reconcile religion and philosophy, intuition and argumentation, transmitted sciences and reason based on the idea of imaginal world. The main issue discussed in the present article is states of the soul in the station of imagination; and the most important issue discussed here is arguments posed to prove immateriality of the soul which is of paramount importance in "knowledge of the soul" and is regarded as an important development in philosophical "knowledge of the soul". When immateriality of the soul in the station of imagination is somehow proved, it will be proved that, in spite of views posed by the Peripatetics and Illuminationists, man is not a two-dimensional being (consisted of body and reason); but rather, he enjoys three dimensions and three existential modes: material and corporal mode, formal and purgatorial mode, and rational mode. For the latter, Mulla Sadra has posed many arguments and, as he stipulates, he is the first one in the history of philosophy who has proved some immateriality and independence from body for the faculty of imagination. These arguments are studied and discussed in the present article.
davoud esparham
Abstract
Befor Inb Arabi, according to the Helenistic view, the human perception was confined to sensations and objects of reason. And, for the sensation was regarded as an instrument for reason, the latter was thought as the final perceptive faculty. Furthermore, the reason supported by logics, was regarded ...
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Befor Inb Arabi, according to the Helenistic view, the human perception was confined to sensations and objects of reason. And, for the sensation was regarded as an instrument for reason, the latter was thought as the final perceptive faculty. Furthermore, the reason supported by logics, was regarded as the final judge. In the mentioned thought tradition, all of findings should be assessed in the light of reason to their truth of falsity be determined. Ibn Arabi suggests a new worldview and makes the traditional conception of reason encountered to some main challengs. According to this fact, orientalists rightly have called him the largest and most influential thinker in the second half of Islamic age. Ibn Arabi's meeting with Averoes – the main philosopher of his age – is regarded as a kind of end for a long time tradition and the begining of a new route. The route Ibn Arabi founded is takig authority from reason and giving it to the imagination in an strict sense. Nowaday, after the rise of postmodernism and many challenges about modern hypothses about the nature of human being and rationality, and refutation of many modern assumptions, inclination to reassessment of oriental thoughts has been increased, and therefore, there is an increasingly interest in Ibn Arabi's views. Thus, it is necessary to all of his ideas are studied in the light of current streams of thoughts. This paper tries to study and explicate Ibn Arabi's views about the imaginantion and its role and function in the realm of perception
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.
reza akbarian; amili noigeliz
Abstract
Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul ...
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Even though Mulla Sadra and Jacob Boehme come from two different traditions and despite the absence of philosophical formation of the latter, a similar visionary experience led them to lay the basis of a conception of man which has many shared aspects. The issue of the relation between his body and soul enables us to seize some of these similarities, especially concerning the aim of man's terrestrial life in light of eschatology. In both cases, terrestrial life enables man to grow progressively his own "body of resurrection" which will remain in the outer world after the death of his material body. However, on the basis of his conception of the principiality and unity of existence as well as its modulated nature, Mulla Sadra presents a conception of the relation of body and soul characterized by a deep unity, and introduces the central notion of creative imagination, whereas Boehme conceives their relation through a frame of his ontology marked by a perpetual opposition of contraries. Nevertheless, both thoughts grant a great importance to body since, although it is the place of perpetual temptation and may induce man’s fall, it is also, and above all, a "temple" in which a celestial body is progressively constituted. This "body of resurrection" will remain after the death of the corporal body, taking the shape of the person's thought and acts during his terrestrial life. Therefore, this vision led both philosophers to account for the personal dimension of resurrection, and the centrality of the individual.
mehdi abbas zadeh
Abstract
This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's ...
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This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's book, al-Shifa, the present study provides evidence as to how Scotus was influenced by Ibn Sina’s viewpoints under such issues as perceptional faculties, process of perception, natural object of reason, kinds of knowledge, levels of certainty, etc. While Scotus and Ibn Sina had been both influenced by Aristotle and the peripatetic tradition, there are still observed differences between them. Logical reasons, therefore, urge us to conduct a comparative study concerning the viewpoints of the two thinkers. With the above in mind, we will take into consideration the different atmospheres and cultures in which they lived; living and thus thinking in a Christian environment for one, and in an Islamic atmosphere for the other.
mojtaba siahi
Abstract
Schematism is the most central concept of Kant's epistemology. He establishes his philosophy on the bases of pure intuition and pure concepts, without them experiential intuition and experiential concepts are not enough for cognition of the real world. According to him, the composition and combination ...
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Schematism is the most central concept of Kant's epistemology. He establishes his philosophy on the bases of pure intuition and pure concepts, without them experiential intuition and experiential concepts are not enough for cognition of the real world. According to him, the composition and combination of these two elements – in fact the combination of sense and reason – is necessary for cognition. Kant thinks that pure concepts can, in combination with reality, help us achieve external reality. This combination can be achieved in connection with pure intuition. This pure intuition is "time" itself. Therefore, pure concepts must be linked to time. Categories are linked to time through schematism. Schematization of the categories takes place through imagination. The present article intends to explain the correct concept of schemata and the quality of its relation to categories.
