Nader Shayganfar; Zeynab Saber
Volume 11, Issue 43 , October 2015, , Pages 113-136
Abstract
The French phenomenological philosopher, Maurice Merleu-Ponty, tried to understand art works and related concepts taking recourse to phenomenological approach. In the new point, he tried to understand art by emphasizing on the being- in-the-world relying on perception’s term and it’s relation ...
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The French phenomenological philosopher, Maurice Merleu-Ponty, tried to understand art works and related concepts taking recourse to phenomenological approach. In the new point, he tried to understand art by emphasizing on the being- in-the-world relying on perception’s term and it’s relation to art. Based on the some of the concepts such as intentionality, living experiences, art style, establishing and etc. Merleu-Ponty wants to conceive a new interpretation from art. The museum is essential in Merleu-Pontyꞌs thoughts since it has deeply related with art affairs with relying on its history.
The main question of this article is that how relation between lived experiences and museum is. Based on Merleu-Pontyꞌs vital philosophy, this article concerns phenomenologically to critic the role of museum and indicates that the meaning of phenomenological establishing and storing is different from what is aiming in museum. This study targets the questions of how much honest are the museums in storing as well as how much this honesty is influenced by the social and cultural elements.
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 ...
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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.
Stephen Palmquist
Abstract
The surprising comment U7ittgenstein malees at the end of his Tractatus suggests that, even thot(f!,h the analysis of tuords is the proper method of doint philosopy, philosopf?fs ultimate aim mqy be to experience silence. Whereas I:Vit(!!,enstein never explains 1vhat he meant kY his C'l)'ptic conclusion, ...
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The surprising comment U7ittgenstein malees at the end of his Tractatus suggests that, even thot(f!,h the analysis of tuords is the proper method of doint philosopy, philosopf?fs ultimate aim mqy be to experience silence. Whereas I:Vit(!!,enstein never explains 1vhat he meant kY his C'l)'ptic conclusion, Kant provides numerous clues as to bo». the same position can he understood in a more complete and systematic 1vqy. Distin,rz,uishin,_rz, betiueen the meani,zrz,s of "silence," "noise" and "sound" provides a helpful 1vqy of understandinrz, hon; philosophers can devote so much effort to anctfyzjng nerds even thot(rz,h their quest is ultimate!J fu!ftlled onb1 in a deep experience of reali-t_y that is most adequate!J expressed in silence.
