philosophy
Amin Dorosti; Ahmad Ali Heidari
Abstract
Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's ...
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Ancient Greek culture, philosophy, and art are very important to Nietzsche. Despite his highly critical and radical view of the entire Western cultural tradition, he always praises ancient Greek culture as the noblest human culture. His attention to the ancient Greeks is largely a consequence of Nietzsche's central concern: the “crisis of nihilism”. Nietzsche seeks to eliminate nihilism through the creation of a Noble culture. His underlying idea of culture is Goethe's idea of “harmonious manifoldness” or “unity in diversity”. He emphasizes that in any era, a fundamental unifying factor can be the founder of a healthy culture; in his view, saints, philosophers, and artists are the main candidates for the foundation of culture. In this article, we try to show that in his first theoretical attempt to create a Noble culture, Nietzsche chooses an aesthetic perspective (thesis), but this perspective isn't satisfactory, so he changes his perspective and looks at culture from a philosophical perspective (antithesis). The opposition and at the same time, the coexistence of these two perspectives leads to a "synthesis": the harmonious alliance of philosophy and art to create a culture. The embodiment of this synthesis is the “philosopher-artist”; one who has “knowledge” and “creativity” at once; “future philosopher”; a creator of new values! In this paper, we try to show that this synthesis doesn't lead to a third thing, different from thesis and antithesis, in which contradiction and conflict have been settled; instead, this synthesis is exactly the same simultaneous opposition and harmony of these forces. This unity of contradictory forces is a recurring concept in Nietzsche's thought.
philosophy
Sayedeh Azadeh Emami; yousef shaghool
Abstract
Modern media are undoubtedly the most important phenomenon of the current century. Since it has affected all aspects of human life, from science, religion, policy, economy and culture to most personal everyday relations; the “lifestyle” of the contemporary man, in a word. Such a wide range ...
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Modern media are undoubtedly the most important phenomenon of the current century. Since it has affected all aspects of human life, from science, religion, policy, economy and culture to most personal everyday relations; the “lifestyle” of the contemporary man, in a word. Such a wide range of influence has made thinkers to discuss and study the media. These studies has resulted in a new interdisciplinary field of science known as "Philosophy of Media" which explores the media from various aspects. In a approach to media nature, some believe in an independent essence which is individually devisable. Some other, on the other hand, refer to the media as a means and believe that the media lack the authority to direct human life, and it is the man who determines how to use media, instead. This paper aims to study Heidegger and Postman points of view about the media. Both thinkers are considered to be essentialists who have commented the media from technology aspect and emphasized on self-awareness to encounter any technology, including media, in order to get rid of contemporary crisis.
philosophy
Seyyed Mohammad Taqi Shakeri
Abstract
In the history of philosophy, the discussion of ontology and how existence is revealed to humans has been one of the most important and fundamental philosophical topics, but in the new period, it is forgotten and the main focus of philosophy turns from ontology to epistemology. The basic question of ...
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In the history of philosophy, the discussion of ontology and how existence is revealed to humans has been one of the most important and fundamental philosophical topics, but in the new period, it is forgotten and the main focus of philosophy turns from ontology to epistemology. The basic question of this article is what is Husserl’s concept of existence, who is the founder of phenomenology in the contemporary period which is the period of neglect of existence? Is it possible to find a trace of ontology and existence in the discussions of phenomenology, whose slogan is "towards the things themselves" and which deals with the constitution of the world in consciousness? This article achieves these findings with the analytical-descriptive method, that no direct discussion of existence and ontology can be found in Husserl's works. However, in his analyses, for example, from two natural and phenomenological attitudes, or in the discussions of intentional objects and the discussion of existence in a certain context-belief, as well as in the epoche, we can understand his implicit perception of existence. The result of the important discussion of epoche is the affirmation of pure Ego and absolute consciousness, and this consciousness is considered as absolute existence. For Husserl, existence acquires meaning through the channel of consciousness. Consciousness does not need anything to exist. Therefore, only consciousness can reveal the existence of the world to us. Finally, the world exists as far as it enters the realm of consciousnessworld to us. Finally, the world exists as far as it enters the realm of consciousness.
philosophy
Maryam alsadat Tabataei dana; Amirabbas Alizamani; Babak Abbasi
Abstract
Jean-Paul Sartre and Martin Buber have considered the human being, his existential issues, and anxieties in their philosophical issues. Among these topics is the subject of the "other" and "meaning of life". Sartre's views appear in the position of an atheist thinker about the "other" and meaning in ...
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Jean-Paul Sartre and Martin Buber have considered the human being, his existential issues, and anxieties in their philosophical issues. Among these topics is the subject of the "other" and "meaning of life". Sartre's views appear in the position of an atheist thinker about the "other" and meaning in life in two approaches. First, his radical view of the "other" is so pessimistic, and he calls it "hell", and the relationship with the "other" is based on "conflict". At this point, life is absurd and meaningless. He takes a moderate approach in his later views, believing that he has to invent a meaning for life and that the "other" can play an essential role in this meaning. Buber is a divine existentialist and sees the "other" and "meaning of life" in a deep bond. In his mind, the pursuit of authentic communication and the discovery of the meaning of life can only be possible when there is "Thou". Of course, Thou has a hierarchy, and the highest "you" is "eternal", and in the shadow of his grace, the meaning of life is discovered.
philosophy
Zahra Namayandegi; Ali Fathtaheri
Abstract
In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not ...
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In Deleuze: The Clamor of Being, Badiou presents his views on Deleuze's ontology, and by enumerating some features in Deleuze's view, he finally calls him a philosopher of the one who relies on the Stoic view of what overthrows Plato. The reader was unsuccessful and his philosophical project has not achieved anything in the end except the surrender of plurality to unity. For Badiou, who considers only the mission of the contemporary philosopher to break away from the concept of unity in any way, concepts such as the spiritual communion of existence and the eternal return will only reach the equality of existence and unity, and even the difference in Deleuze ontology will ultimately be a function of the "same" and a single leader. In this article, we will try to enumerate some of Badiou's critiques on the relationship between Deleuze and the Stoic view, as well as apply the concept of eternal return and his view of Deleuze as a philosopher of the one thing and finally, defend difference and repetition as multiplicity based versions and show that the fundamental root of Badiou's critiques can be seen in his incoherent conception of unity and the deliberate confusion of the concepts of the spiritual commonality of existence and unity.
philosophy
Seyed Amir Ali Mousavian
Abstract
The inappropriate use of "cause" in the translation of Aition and transferring the conceptual and metaphysical content of active cause to other causes, especially the ultimate cause, has caused misinterpretations and misunderstanding of this concept. If the relationship between cause and explanation ...
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The inappropriate use of "cause" in the translation of Aition and transferring the conceptual and metaphysical content of active cause to other causes, especially the ultimate cause, has caused misinterpretations and misunderstanding of this concept. If the relationship between cause and explanation is not taken into account, there will be confusion between the meaning of cause in the new philosophy and Aitia, which is caused by not taking into account the difference between "view to fact" and the mind, or the distinction between proof and evidence. In this article, the why and how to enumerate the Aristotelian causes and the ontological and epistemological strains of the relationship between cause and explanation are discussed from his point of view. The reason for Aristotle's fourfold classification of causes and the understanding of the causal relationship should be found based on the category of change and movement or the relationship between the creator and the artifact. The role of change and movement can be considered as the foundation of the natural analysis of causality based on the teachings of physics and metaphysics, in parallel with Aristotle's theory of causality in secondary analyzes based on the concepts of the middle ground of evidential analogy and general causal innateness. It is possible to consider the cause as a type of explanation or as a part of the explanation known as the causal explanation in such a way that it is both an explanation and an explanation of the cause.
philosophy
Mohammad Nejad Iran
Abstract
This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, ...
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This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, and basically, modernity has an inseparable link with the subject and consciousness. Nietzsche's criticism of the subjective concept of modern man and the revival of the elemental instinct in the drawing of the human face is considered a fundamental criticism of modernity. In this research, firstly, the relationship between instinct and consciousness is examined in the theoretical foundations, focusing on the thought of Rousseau and Schopenhauer, and then the relationship between instinct and moral values, as well as the desire for truth in Nietzsche's view, is investigated. Nietzsche believes that the reduction of man to consciousness (the knowing subject) requires ignoring other dimensions of human existence, such as physical, instinctive, emotional, and historical dimensions, and as a result, he considers the image of modern man as a subject to be an incomplete form of man, which, despite the cognitive and moral centrality in modern metaphysics, has ignored important aspects of human being and natural dimensions that can lead to his prosperity. This article finally deals with the place of body and instinct as natural dimensions of human existence and their priority over mind and subjective consciousness in Nietzsche's anthropology.
philosophy
Mehrdad Ahmadi; Mohamadreza Asadi
Abstract
Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his ...
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Heidegger believes that the subject of representation is essentially a subject that wills the represented in every representation in a way that the expansion of the domains of human representation and going through the reality and determining it as a subject is directly related to the expansion of his will and expression of his will in the world. When Nietzsche answers the question of what is the being of beings with the will to power in fact he expresses the hidden source of all representational tradition which was unsaid to him. For Heidegger, the will to power brings subjectivity to its end. and end which culminated in our technological age of reducing humanity to be a representation of a greater will that Heidegger calls will to will. But the article approaches the problem just mentioned not as a distinguished phenomenon but treats it totally in the tradition of the west as emerged in the light of the essence of truth as dominant in Rome. Having this in mind, we argue that the technological age is the reversal of representational relation which delivers man over the darkest night of his destiny and consequently decentralizes him in favor of a bib picture of the world which is able to give a coherent narration from everything. It is this inhuman and also technological narration that extracts the subjective will of the representing subject.
philosophy
Mohammad Taghi Iman; Ali Bandarrigizadeh
Abstract
The ideas that have been fixed in a human’s mind, and the abstract realm of his life, in addition to its concrete realm is under their extensive and deep affections, are ideas whose spectrality is manifested in Stirner’s formulation of the human world. Despite encompassing thesecharacteristics, ...
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The ideas that have been fixed in a human’s mind, and the abstract realm of his life, in addition to its concrete realm is under their extensive and deep affections, are ideas whose spectrality is manifested in Stirner’s formulation of the human world. Despite encompassing thesecharacteristics, which are the characteristics of the essential, the specters of ideas are open to presenting an inessential project. Such this project, which is based on disclosing a conceptual binary in Deleuze’s philosophical system, discloses a philosophical reading which manifests the spectrality of idea as a basis for the essentiality of a certain sphere that “human” conceptual signifier constructs. This Stirnerean reading reveals that such a sphere is the non-pluralistic embodiment of its constituent elements.
philosophy
Maryam tahmasebi; Abbas Zahabi; Ahmad Beheshti; Baabak aAbbaasi
Abstract
How to see the object and the occurrence of sensational errors is one of the leading questions in any epistemological system, including Tusi's epistemology. The importance of this case in the opinions of Islamic philosophers is due to the fact that the senses and their data initiate ...
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How to see the object and the occurrence of sensational errors is one of the leading questions in any epistemological system, including Tusi's epistemology. The importance of this case in the opinions of Islamic philosophers is due to the fact that the senses and their data initiate the process of realizing certain and true wisdom about objects. Questions around this case just like the other philosophic matters have always been a great worry for Nasir-Aldin Tousi and he's tended and paid attention to them in his works. This article tries to express how sensational errors occur in his opinion by considering differences between emotions and sensational cognition. The negative aspects of Tousi's vision towards things expresses that errors do not occur among feeling that is related to outward attention, because visions are limited to getting placed in the middle of the sight. But the positive aspect of his opinion expresses that errors are just related to sensational knowledge and the judgments made by the wisdom which is earned under the influence of the imaginary power. In the other words, the stems of errors in the senses and sensational matters are in tangible matching with the outward reality that this action is just placed among the borders of wisdom.
philosophy
Ali Soltanzadeh; Seyed Hassan Hosseini Sarvary
Abstract
Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's ...
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Philosophical proponents of the idea of progress believe that the human condition has improved throughout history and to this day, and will continue to do so in the future. Adorno writes in his writings that man has not progressed to date, but there is a possibility of progress in the future. Adorno's position thus becomes that he is not opposed to the idea of progress, but to the claim that progress has been made in the history of mankind. Our claim in this article is that according to the Dialectic of the Enlightenment, it is not just the catastrophes of the twentieth century that Adorno's reason for not making progress in human history, but he believes in the dialectical rule of rationality and domination of human history. If we accept this claim, then it must be said that such an idea eliminates even the possibility of progress in the future, and therefore there is a contradiction between the dialectic of the Enlightenment and the idea of progress.
philosophy
Ali Sanaee
Abstract
AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This ...
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AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This attitude is far from a realistic approach to life, because the life of living beings in general and the life of man in particular, is faced with various types of metaphysical evil, and man, as a being with authority, is also subject to or the origin of moral evil. Although based on specific reading, one can look for the plan of the world like Plato in the light of his encounter with the death of Socrates and trying to escape from it, because of the ruling attitude of the ancient world which is based on the class system, Plato also has an elitist approach and instead ofemphasizingindividual responsibilities, he points to the establishment of philosophers as a model of intellectual celibacy and moral virtues in society. This is while in modern society where individual values are important, a reliable connection is established between the issue of evil and social responsibility. By referring to the philosophy of Josiah Royce, who is also an idealist thinker like Plato, we can understand that contemporary idealism cannot ignore the reality of evil in the same optimistic and holistic view of the world. Royce looks at human sufferings realistically and emphasizes a Evil and Social Responsibility: Investigating the Requisties of Platonic Idealism and Josiah Royce's Idealistic Theresponsible approach to reduce suffering and eliminate social shortcomings according to his theoretical foundations.
philosophy
ALI ABDI
Abstract
The present article, in its analytical-comparative method, examines the problem of evil from the perspective of Kant's moral teleology and the faithful theology of Marilyn McCord Adams. In Kant's view, evil has no special status in nature, but it is merely one of the possible capacities of Nature, in ...
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The present article, in its analytical-comparative method, examines the problem of evil from the perspective of Kant's moral teleology and the faithful theology of Marilyn McCord Adams. In Kant's view, evil has no special status in nature, but it is merely one of the possible capacities of Nature, in the position of actualizing its powers. The human solution to prevent evil is an opportunity to emerge his intellectual and moral powers. It composes an absolute moral order that, contrary to his natural inclinations, transforms humans kinds into rational and creative beings and organizes human relationships. Kant's God is an idea that is assumed and sanctified as a supreme good over the world, following the call of moral conscience. However, nature in its moral and ultimate reading in Kant's third critique moves in the direction of human well-being. It can be considered an institution and foundation far from evil. On the other hand, M.M. Adams as a Christian thinker who has lived in the modern world, has attempted to take a different reading of the problem of evil. He interpreted it as a condition of man's likeness to God through the experience of divine suffering. An interpretation of evil and morality that is immoral in terms of basis and consequence, according to Kant'sreading of the nature of evil and morality
philosophy
Hooman Mohammad Ghorbanian
Abstract
According to the asymmetrical view that has its roots in Aristotelian philosophy, there is a close correspondence between syntactic categories and ontological categories, and the reference of the subject term and predicate term belong to different ontological types of objects. This asymmetry is defended ...
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According to the asymmetrical view that has its roots in Aristotelian philosophy, there is a close correspondence between syntactic categories and ontological categories, and the reference of the subject term and predicate term belong to different ontological types of objects. This asymmetry is defended by Frege and his philosophy of language in a different way. On the other hand, some believe in a symmetrical interpretation of subject and predicate relation. Suppose there was no ontological difference between the subject and predicate. In that case, we could have neutral language in which we can change the position of the subject and predicate terms without any change in the proposition's meaning. However, as we show in this paper, this language would be syntactically inconsistent and produce some contradictions. Moreover, the scientific generalizations would become nonsense in semantic analysis, and all the existential sentences would be true. Therefore, the neutral language does not have the expected adequacy, and the symmetry of the subject and predicate could not be defended accordingly
philosophy
sajad mombeini
Abstract
Reflecting on existence as a linguistic practice has always been one of the sublime features of literature. This issue has had a significant appearance in Khayyam, so that Khayyam's work can be considered as a kind of problematic project of questioning existence. In the current research, it was tried ...
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Reflecting on existence as a linguistic practice has always been one of the sublime features of literature. This issue has had a significant appearance in Khayyam, so that Khayyam's work can be considered as a kind of problematic project of questioning existence. In the current research, it was tried to achieve new ontological perceptions of Khayyamian Thing with a materialistic approach and from a post-structuralist perspective. Here, identifying a convergent series of objects on one hand, and proposing the Conversion and Transmission idea as an underlying mechanism in Khayyam on the other hand, prepare strong analytical possibilities for new ontological formulations of Khayyamian Thing. Designing the Conversion and Transmission idea showed that the convergent series of objects are continuously connected with each other, and by producing new ratios, it displays a process of physical inner expansion. Finally, by theoretical analysis of these extended and expanding objects’ relations, four ontological ideas including inexhaustibility of existence, the object having memory, inner-expansion of desire (Oedipal economy of desire), and fetishism, as the result of the symptomatic encounter with Khayyam, are presented.
