Ilham Abbasi
Abstract
As one of the most serious problems of epistemology, the problem of other minds is rooted in Descartes’ dualism. Since his times, several solutions to the problem have been suggested, but none of them can solve it. In contrary to classic philosophy and analytical philosophy, Heidegger believes ...
Read More
As one of the most serious problems of epistemology, the problem of other minds is rooted in Descartes’ dualism. Since his times, several solutions to the problem have been suggested, but none of them can solve it. In contrary to classic philosophy and analytical philosophy, Heidegger believes that the origin of this problem and provided solutions to respond it, like many other epistemological problems, is the incorrect analysis on human and world and their mutual relations. Instead of addressing to the problem of other minds as an epistemological one, Heidegger refers to the ontological foundations that raise to such problems. By phenomenological study of human and world, Heidegger transfers the problem of other minds from epistemology to ontology. Based on his analysis, all humans are in a public world constituted by a context of life equipments and they encounter others by concerning this world in a pragmatic relation. Such encountering leaves no room for epistemological doubt about others.
Seyyed Hamidreza Zakaria; Alireza Mollaiy Tavani
Abstract
The aim of the present research is to reveal Kasravi’s ontological presuppositions in History of the Constitutional Revolution of Iran and Eighteen-year History of Azerbaijan and then to criticize the epistemological results of these presuppositions in Kasravi’s historiography based on the ...
Read More
The aim of the present research is to reveal Kasravi’s ontological presuppositions in History of the Constitutional Revolution of Iran and Eighteen-year History of Azerbaijan and then to criticize the epistemological results of these presuppositions in Kasravi’s historiography based on the Concept of Heidegger’s Historicity. According to this, the main question of the present research is, how and on what basis does Kasravi define the subject of his historiography? The research findings show that the subject of Kasravi’s historiography is not the Historical Matter as a Shaping Verb. Kasravi’s historiography includes the Anti-historical Concept of Repetition. The Concept of the Traditional is absent in his historiography, Hence, the New Matter has become something groundless and this means Kasravi has not been able to understand the Dialectic of Discontinuity and Continuity hidden in the Historical Matter and to discover the Concept of Historicity. In other words, Kasravi has no basis for define the subject of historical question and research.
Mojgan Ahmadi
Abstract
What do we mean when we talk about cogito sum? What do these words refer to in their use? How did they appear for the first time? How have they progressed and at the same time the progress of which concepts they are? This paper aims to research cogito sum’s form and concept. Therefore, it asks ...
Read More
What do we mean when we talk about cogito sum? What do these words refer to in their use? How did they appear for the first time? How have they progressed and at the same time the progress of which concepts they are? This paper aims to research cogito sum’s form and concept. Therefore, it asks about the formal and conceptual structure of cogito sum in order to move towards the questionable aspect of the cogito sum question, ie “Being”. Hence this paper is a step towards providing the possibility of dialogue with this philosophical concept, that is, the possibility of answering it on the way of necessity aspect of philosophical questioning. The aim is to find a set of contributions to this philosophical concept, through the texts that significate the questioning aspect of Cogito sum. Based on tradition, the subject is gathered by Martin Heidegger. Thus, it makes this step possible with respect to a part of Heidegger's encounter with this question.
Mohammad Hosein Mohammad Ali Khalaj
Abstract
The paper is devoted to discussing the question of whether Heidegger is a realist or anti-realist. In the first section, I try to show that Anglo-American proponents of Heidegger are divided into three camps: the first camp characterizes him as a realist, the second describes his philosophy as idealism, ...
Read More
The paper is devoted to discussing the question of whether Heidegger is a realist or anti-realist. In the first section, I try to show that Anglo-American proponents of Heidegger are divided into three camps: the first camp characterizes him as a realist, the second describes his philosophy as idealism, and the third camp inclines to say that Heidegger is neither realist nor idealist. Focusing on the robust realism pursued by Dreyfus and Spinoza in the second section, I discuss two arguments they present in favor of the robust version of Heidegger’s realism. The first argument, called the multiple world argument, is inspired by a Kantian insight, and the second argument is based on a phenomenological observation. In the third section, I examine critics’ objections to these arguments. I particularly discuss Wrathall, Malpas, and Rorty’s criticisms and show which of them is on the right track. I conclude that there are good reasons to doubt that Dreyfus and Spinoza’s robust realism would be a plausible philosophical account and an authentic interpretation of Heidegger.
Monireh Naderi; Mohammad Javad Safian; Hossin Ardalani
Abstract
Freud's approach toward understanding art is limited to some factors. He overemphasizes the neural aspects of artistic experience. His analysis of artists, to a great extent, depends on his need to expand and indicate the psychoanalytic theory he was working on. He confessed that he failed to confront ...
Read More
Freud's approach toward understanding art is limited to some factors. He overemphasizes the neural aspects of artistic experience. His analysis of artists, to a great extent, depends on his need to expand and indicate the psychoanalytic theory he was working on. He confessed that he failed to confront art's official and technical aspects, and psychoanalysis has not yet been able to realize the artist's intrinsic "secret" and "mysterious ability" in creating a work of art. Freud investigated the artist's individual unconscious for the origin of creating a work of art. Freud's view of art can be seen as a continuation of the modern aesthetic view of art and at the same time expresses its criticality. We are faced with a different approach to art and the beginning of a work of art. In this approach, Heidegger sees the beginning of the work of art as separate from the artist and his personal life and tries to connect art with the truth. On this basis, he gives a new interpretation of art. This study explored the foundations, components, and assumptions of psychoanalytic interpretation of art. According to Heidegger, one of the places where truth is realized is in art. Moreover, based on Heideggerian thought on art and poetic thought, this study examined the strengths and weaknesses of psychoanalytic interpretation of art and attempted to explore the relationship between art and truth in psychoanalytic interpretation and Heidegger's interpretation of art.
Ehsan Karimi Torshizi; Ahmad Ali Heidari
Abstract
In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of ...
Read More
In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of a sort, so that Blumenberg coined the term “anthropological ban” regarding Husserl’s and Heidegger’s Phenomenologies. In this paper, we have tried to illustrate that such a confliction is neither essential nor absolute, meaning that it is quite legitimate to talk about a philosophical anthropology of a sort based on Husserl’s and Heidegger’s Phenomenologies. Thus, the plot and general characteristics of such a phenomenological anthropology, in terms of Heidegger's existential analysis of Dasein as a Fundamental ontology in his Sein und Zeit, has been depicted, and its fundamentally different anthropological pattern comparing with that of a traditional anthropology has also been demonstrated.
Mehdi Moinzadeh
Abstract
The Priority of the practical approach toward the world to theoretical approach is one of the most fundamental components of Heidegger’s “Being and Time”. In fact, Heidegger believes that the first disclosure of Dasein to the world is based on practice rather than speculation and even ...
Read More
The Priority of the practical approach toward the world to theoretical approach is one of the most fundamental components of Heidegger’s “Being and Time”. In fact, Heidegger believes that the first disclosure of Dasein to the world is based on practice rather than speculation and even Dasein is the same practice. Thus, according to Heidegger, the theory is only a derivative form of Praxis. Heidegger doesn’t refer to “Aristotle’s Phronesis” explicitly in “BT”. However, we can find the implicit presence of this concept all over the book to the extent that researchers like Volpi consider “BT” as a translation of Aristotle’s “Nichomachean Ethics”. I Will try, in this article, to present four tacit presences of Phronesis in “Being and Time” and to show that these four presences have founded on KAIROS that Heidegger emphasizes on it especially in the “Phenomenology of Religious Life” Lecture course.
Seyyed Jamal Same; Mohammad Javad Safian
Abstract
Aristotle is one of the philosophers who have influenced young Heidegger’s thoughts. The purpose of the present paper is to clarify certain aspects of this influence. During the years 1922–1926, Heidegger ponders deeply on Aristotle’s Philosophy. Among Aristotle’s works, Nicomachean ...
Read More
Aristotle is one of the philosophers who have influenced young Heidegger’s thoughts. The purpose of the present paper is to clarify certain aspects of this influence. During the years 1922–1926, Heidegger ponders deeply on Aristotle’s Philosophy. Among Aristotle’s works, Nicomachean Ethics draw more much Heidegger’s philosophical attention to itself. To understand Heidegger’s encounter with Aristotle, we concentrate on three important works of this period: “Phenomenological Interpretations of Aristotle” (1922), “Basic Concepts of Aristotelian Philosophy” (1924), and Plato's “Sophist”. The argument of the current study is that Heidegger’s interpretation of Aristotle during these years can be considered to be his first attempts and exercises leading to his special methodology, i.e. that of Phenomenological Hermeneutics. From this special perspective, we can consider phenomenological hermeneutics and most of other basic concepts of Heidegger’s thought in Being and Time, such as phenomenological deconstruction, care, and conscience as products of his contemplations on Aristotle’s thoughts during these years. Therefore, the leading question of this inquiry is this: What are the ingredients of Heidegger’s self-appropriating interpretation of Nicomachean Ethics? And through this question we aim to investigate the influence of these ingredients on Phenomenological Hermeneutics, the effect of young Heidegger’s reflecting on Aristotle on his understanding of technology.
mehdi zakeri; Ilham Abbasi
Abstract
The problem of "other minds" as one of the most serious epistemological problems in philosophy derives from Descartes' dualism. Since then, several solutions have been proposed for this issue. But each of these solutions faced with some problems. In contrast to the classical philosophy and the tradition ...
Read More
The problem of "other minds" as one of the most serious epistemological problems in philosophy derives from Descartes' dualism. Since then, several solutions have been proposed for this issue. But each of these solutions faced with some problems. In contrast to the classical philosophy and the tradition of analytic philosophy, Heidegger describes the origin of this problem and the solutions, to which it has been addressed, Heidegger's inaccurate analysis of man, the world, and the relation between the two, as well as many other epistemological issues. Heidegger transmits and dissolves the problem of other minds from the scope of epistemology to the ontological domain. His approach shows how an unrealistic and illegitimate problem arising from the inaccurate analysis of man and the world, and the relationship between the two, has become an epistemic and undisputed problem. Heidegger shows that not only this issue, but any other epistemological problem, can only be found in a particular kind of ontology. Self-disciplined subject is only in traditional philosophy that wanders in determining its mission to the world and others. According to her analysis, every human being is with others and he faces others in practical life. This encounter does not leave an epistemic controversy in others.
Seyyed Masoud Hosseyni Toushmanlouei; Seyyed Mohammad Reza Beheshti
Abstract
The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased ...
Read More
The ‘truth’ in Martin Heidegger’s philosophy is a fundamental theme. From the very beginning of his intellectual career, Heidegger attempted to give a more fundamental notion of truth, and during his philosophical activity he took various steps in this regard. However, he never ceased from this basic insight that truth is ἀλήθεια (aletheia): the struggle between concealment and disclosure. In addition, Heidegger believes that in Plato’s philosophy, a transformation has emerged in the essence of truth, so that the truth has become Richtigkeit/correctness. According to Heidegger’s view, this transformation is the source of “Seinsvergessenheit/ forgetfulness of being” and this is the source of various forms of subjectivism and nihilism in the modern age. In contrary, Gadamer argued that Plato actually held the fundamental truth of ἀλήθεια, and that Heidegger’s view that Plato’s thought would inevitably lead to the oblivion of being and modern subjectivity is not correct. Gadamer has various strategies to prove his point of view. In this article, we will consider the status of the idea of the good in the theory of Ideas and the notion of dialectic in Plato’s Seventh Letter, and we will try to illustrate along with Gadamer that there are possibilities in Plato’s thought that can eradicate him from Heidegger’s critique.
Khashayar Boroomand; Aliasghar Mosleh
Abstract
The illustration of the fundamental, pre-scientific, presuppositions of natural scientific approaches to psychology, psychiatry and the related areas of research has been one of the most significant achievements of Heidegger's collaboration with the Swiss psychiatrist, Medard Boss. The central issue ...
Read More
The illustration of the fundamental, pre-scientific, presuppositions of natural scientific approaches to psychology, psychiatry and the related areas of research has been one of the most significant achievements of Heidegger's collaboration with the Swiss psychiatrist, Medard Boss. The central issue in this regard is the limitations of research based on the natural scientific orientation in understanding human experience. In this paper, different aspects of the Daseinsanalytic critique of this orientation would be discussed with reference to the four basic problems: the problem of natural scientific calculation, the problem of reality, the problem of human perception, and the problem of the conflation between the motive and the cause of human behavior. While thoughtlessness about these problems may result in scientific absolutism, questioning can free researchers from theoretical dogmas and the problematic ideas especially the idea of the full separation of psychology, as an exact science, similar to the natural modern science, from philosophy.
mahmoud mokhtari
Volume 12, Issue 45 , April 2016, , Pages 93-110
Abstract
Nuclear technology is the most controversial product of the past century and can be investigated as an important case study in the contemporary philosophy of technology. Theories of the classical philosophers of technology were generally about the nature of the modern technology as a whole and the dissimilarities ...
Read More
Nuclear technology is the most controversial product of the past century and can be investigated as an important case study in the contemporary philosophy of technology. Theories of the classical philosophers of technology were generally about the nature of the modern technology as a whole and the dissimilarities of the different technologies are underestimated in these analyses. But, in the philosophy of technology after experimental turn, the specific features of different technologies are scrutinized. This approach to technology and its social significance is more concrete, more empirically informed, more constructivist and less pessimistic about technology than the classical one. In addition, the new approach places a greater emphasis on alternative ways of developing and using technologies. Based on the recent attitude in the philosophy of technology and with an analysis of the characteristics of nuclear technology, this article assesses the compatibility and limits of the classical philosophy of technology in enlightenment of nuclear technology.
hussein rostami jalilian; mohamad reza assadi
Volume 11, Issue 41 , April 2015, , Pages 29-48
Abstract
Abstract
This paper pursues Heidegger’s interpretation about the relation between Spirit and time (Being) in Hegel’s Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on the relationship between time and Spirit; Heidegger’s interpretation of the Phenomenology ...
Read More
Abstract
This paper pursues Heidegger’s interpretation about the relation between Spirit and time (Being) in Hegel’s Phenomenology of Spirit. To this end, Heidegger’s critique of Hegel on the relationship between time and Spirit; Heidegger’s interpretation of the Phenomenology as exemplifying the Cartesian-Fichtean metaphysics of the subject; and its role in articulating the modern metaphysics of ‘subjectivity’ were examined. The purpose of this dialogue is the evaluation of problems like meaning of being, the relation between time and spirit, the problematic of finitude of being and infinitude of Spirit in philosophical confrontation between Hegel and Heidegger. Finally it is concluded that in Heidegger's view, time and temporality constitutes the nature of Spirit in Hegel's philosophy, and Hegel's Spirit is “…the absolute self-presentation of reason (ratio-logos) that it manifests itself as parousia of the Absolute. With this Heidegger’s interpretation of Hegel's concept of experience as subjectivity of subject, in his view, Hegel's philosophy inevitably leads to modern metaphysics of subjectivity which achieves its culmination in the modern technology. I argue that the Critique of some commentators to Heidegger is that he forgets those aspects of Hegel’s philosophy in his confrontation with Hegel like thinking of intersubjectivity, the historicity of the experience of spirit, the role of the problem of negativity in dialectical movement and his critique of modernity.
reza dehghani; hoseyn kalbasi ashtar
Abstract
One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses ...
Read More
One of the main themes in Heidegger’s thought is the genesis of metaphysics. This matter plays a significant role in the fundamental question in the so-called Turn period. In this paper, we will concern about three approaches to the genesis of metaphysics in the mentioned period. Heidegger discusses these three approaches in his three different works: Kant and the problem of metaphysics; What is metaphysics? and Plato’s Doctrine of Truth. In Kant and the problem of metaphysics, he indicates a special interpretation of Kant's views according to the notion of "transcendence". In what is metaphysics? Heidegger discusses the issue through the concepts of "nothingness" and "angst", and in Plato’s Doctrine of Truth, he continues the issue via the interpretation of the "Cave Allegory". Although the released times of these three books is so proximate, Heidegger seeks the foundation of metaphysics in them through completely different approaches. In the first and second book, along with Kant’s project, he attempts to find a foundation for metaphysics through the concept of "Dasein". But in the latter book, Heidegger is in the pursuit of transition from metaphysics and calls metaphysics "forgetting of being". He explains that Plato's introducing "Ideas Theory" is an origin of metaphysics and a departure point from being and forgetting it. In this essay, proposing a general approach, we try to explain the mentioned three approaches and their similarities and differences.
ahmad ali heydari
Abstract
In this paper, it is tried to consider the characteristics of the artistic understanding and to propound a proper answer to the question that “what is the art?” Since, this answer involves the element of value, the status of this element in the views of thinkers such Kant, Hegel, Adorno and ...
Read More
In this paper, it is tried to consider the characteristics of the artistic understanding and to propound a proper answer to the question that “what is the art?” Since, this answer involves the element of value, the status of this element in the views of thinkers such Kant, Hegel, Adorno and Heidegger are considered. The main conclusion of the paper is that Heidegger’s artistic conception enjoy characteristics relying on which we can prepare an area for conjoining different philosophical views about the value of the art and the works of art that gathering them together may seem very problematical.
mohammad reza asadi; mohammad mehdi musavi mehr
Abstract
Heidegger is one of the earliest thinkers who, in technology, studied the existential status of technology, its dominant gist, and its relation to the modern science and art. This articles aims to show a more precise image of Heidegger's "nature of technology" and present a more ...
Read More
Heidegger is one of the earliest thinkers who, in technology, studied the existential status of technology, its dominant gist, and its relation to the modern science and art. This articles aims to show a more precise image of Heidegger's "nature of technology" and present a more proper assessment on the pessimistic or optimistic quality of his philosophy of technology. Heidegger believes that the "nature of technology" is not technical in any way. He passes over the instrumental meaning of technology and seeks an understanding of the "nature of technology" through Greek culture. Therefore, it introduces the concept of technology on the basis of a special interpretation of causality that is based on aletheia. Upon this basis, the modern technology is aletheia, but not the best and the most original aletheia of existence, because it aims to change the universe, rather than to elucidate, interpret and define it. Though the"nature of technology" cannot be meaningful without reference to man and his relation to the universe, such an aletheia dominates human being and controls him. The solution for human is to have a free relation to technology. This understanding of the nature of technology proves that Heidegger is not against technology, but he argues that it should not cause our negligence.
farzin banki
Abstract
One of the most important things you have to consider while translating is to look for correct equivalents. The importance gems from the connection that should be taken into account between new concepts and the cultural heritage of the target language. In order to choose equivalents correctly one should ...
Read More
One of the most important things you have to consider while translating is to look for correct equivalents. The importance gems from the connection that should be taken into account between new concepts and the cultural heritage of the target language. In order to choose equivalents correctly one should take in mind a number of points; specially one should notice the relation between terms and everyday usages of the same word. This paper is aimed to base a relevant methodology and, to make the steps clear, gives an example of how an equivalent for the German word ‘Dasein’ could be found as well as referring to its usage in Heidegger’s thinking
ramin khanbagi
Abstract
Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with ...
Read More
Parmenides' Poem, though expressed in an allegorical manner to the extent that it has been preserved and handed down to us, without at!} doubt, shows his in-depth and profound insight into the question of Being. After a concise representation of his thought, the main purpose has been to show that, with regards to 'The Wcry of Truth" and Parmenides disregard for the realm of sense perception, tno different approaches mcry be accounted for. One mcry be that of an ana/ytz'cal/y• oriented mind to read through and understand Parmenides perplexing scryings, and the other mcry pertain to someone ivho tries to see through and contemplate upon the existing Fragments in pursue of a much deeper meaning, not necessarily that of a discursive mind.
mansour fahim
Abstract
Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not ...
Read More
Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not welcomed the 1vqy it deserves f?y the administrators of a number of disciplines. One such field o.f stucfy is the area of language teaching in ivhich philosophical concerns are left near/y intact. The present article is aimed at recapitulating the mqjor impact a partial acquaintance nitb philosopl!J can have on our general conceptualizations particular/y as it concerns Language and pedagogy. In so doing, a brief introduction is made, at the outset, to the tuo principal divisions of philosopl:y, i.e. ana/ytical and continental philosopl?J. The concept of bermeneutical thought is then presented as an issue relevant to the school of continentalphilosopl?J, and the vieivpoints of several celebrated progenitors and pioneers of this sub-branch of philosopl:y, i.e. hermeneutics are dimmed. An attempt is made, aftenaards, to introduce some traces of hermeneutics in linguistics and some of its main sub-branches inclttding pragmatics, critical discourse analysis andp.rychological studies. In the encl a brief account is given of some practical advantages of a .familiarity with these philosophical concepts in pedagogical terms
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 ...
Read More
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.
kazem Hani; Reza Soleyman heshmat
Abstract
The prevalent conception about Plato’s philosophy is that, by differentiating sensible things from the realm of Ideas, he has made a step toward establishing Metaphysics. From Plato’s viewpoint, ideas form the essences of sensible things. Ideas are the condition of both the existence of sensible ...
Read More
The prevalent conception about Plato’s philosophy is that, by differentiating sensible things from the realm of Ideas, he has made a step toward establishing Metaphysics. From Plato’s viewpoint, ideas form the essences of sensible things. Ideas are the condition of both the existence of sensible things and their recognition. Now, considering this original ontology and epistemology, some important issues arise: how do sensible things relate to Ideas? To what extent is Aristotle’s viewpoint regarding the separation of Ideas and sensible things acceptable? What effect does the existence of Ideas have on our conception regarding human beings (Dasein) and her/his practical life? In this paper, we attempt to consider these questions from the viewpoint of two German philosophers, namely Martin Heidegger and Hans Georg Gadamer. While Heidegger believes that Plato by proposing the doctrine of ideas began oblivion of truth in the meaning of unhiddenness and disconcealment and also resulted in the oblivion of Being, Gadamer believes that Heidegger’s interpretation of Plato and the whole history of Metaphysics was under the influence of Aristotle’s criticism. On the one hand, consulting to dialogues of Plato, Gadamer clearly explains the relation of ideas and sensible things but on the other hand, he emphasizes that the Good while being transcendence and concealment is present in all of our actions.
