ORIGINAL_ARTICLE
A Comparison between the Pagan and Christian Apologies for Holy Images
This paper is going to draw a comparison between pagan and Christian apologies for holy images. To this end, after giving a general history of the issue, the most important criticisms made of the images and veneration of them will be briefly considered. The next step is a detailed comparison between the two groups of apologies. These apologies are mostly concentrated on demonstrating the necessity of images, their functions, and their compatibility with the spiritual core of religion. The comparison will show that the Christian apologies are analogical in their basic aspects to the pagan apologies. In other words, the apologies that some Christian theologians made for images in response to the other Christians and Jews, was in a way the reproduction of apologies that pagan philosophers made in response to early Christians. A subsidiary result of this analogy is the transformation and restriction of the meaning of idolatry. Idolatry's definition in this transition becomes more and more restricted to the object of worship and no longer heeds to the rituals and appearances.
https://wph.atu.ac.ir/article_13887_85d4951b595a24c82ac2c6f3f00b1952.pdf
2021-03-21
7
30
10.22054/wph.2021.50636.1821
image
apology
christianity
Idolatry
John of Damascus
Porphyry
Alireza
Esmaeilzadeh Barzi
alirezamarch65@yahoo.com
1
Ph.D. in Philosophy of Art, Allameh Tabataba'i University, Tehran, Iran
LEAD_AUTHOR
گاتری. دبلیو. کی. سی. (1375). تاریخ فلسفه یونان، (ج 10) سوفسطاییان (بخش نخست). ترجمه حسن فتحی. تهران: انتشارات فکر روز.
1
Bevan, Edwyn. (1940). Holy Images. London: Routledge.
2
Brubaker, Leslie & Haldon John. (2011). Byzantium in the Iconoclast Era c. 680-850: A History. Cambridge: Cambridge University Press.
3
Brubaker, Leslie. (2012). Inventing Byzantine Iconoclasm. London: Bristol Classical Press.
4
Celsus. (1987). On the True Doctrine. Trans by R. Joseph Hoffmann. Oxford: Oxford University Press.
5
Clement of Alexandria. (1919). The Exhortation To the Greeks. Trans by G. W. Butterworth. Massachusetts: Harvard University Press.
6
Dio Chrysostom. (2017). Complete Works. Trans by J. W. Cohoon. Hastings: Delphi Classics.
7
Eusebius of Caesarea. (1903). Preparation for the Gospel. Trans by E. H. Gifford. Oxford: Clarendon Press.
8
Graham, Daniel W. (2010). The Texts of Early Greek Philosophy. Cambridge: Cambridge University Press.
9
John of Damascus. (2003). Three Treatises on the Divine Images. Trans by Andrew Louth. New York: St Vladimir's Seminary Press.
10
Maguire, Henry. (1981). Art and Eloquence in Byzantium. Princeton: Princeton University Press.
11
Mango, Cyril. (1986). The Art of Byzantine Empire 312-1453. Toronto: University of Toronto Press.
12
Maximus of Tyre. (1997). The Philosophical Orations. Trans by M. B. Trapp. Oxford: Clarendon Press.
13
Noble, Thomas. (2009). Images, Iconoclasm and the Carolingians. Pennsylvania: University of Pennsylvania Press.
14
Origen. (1953). Contra Celsum. Trans by Henry Chadwick. Cambridge: Cambridge University Press.
15
Plotinus. (2018). The Enneads. Trans by George Boys-Stones and others. Cambridge: Cambridge University Press.
16
Porphyry. (1986). Porphyry's Letters to His Wife Marcella. Trans by Alice Zimmern. Grand Rapids: Phanes Press.
17
Porphyry. (1994). Against the Christians. R. Joseph Hoffmann. New York: Prometheus Books.
18
Prince, Susan. (2015). Antisthenes of Athens, Texts, Translations and Commentary. Ann Arbor: University of Michigan Press.
19
Von Hefele, Karl Joseph. (1896). A History of the Councils of the Church, from the Original Documents. A.D. 626 to A.D.787. Trans by William Clark. New York: AMS Press.
20
ORIGINAL_ARTICLE
Intercultural Philosophy from the Perspective of Ram Adhar Mall
The aim of this research is to study the nature of intercultural philosophy with a descriptive-analytical approach from the point of view of Ram Adhar Mall, who traveled to the West with an Indian background and founded the Association of Intercultural Philosophy in Germany. Using the relation between culture and philosophy, cultural other, overlaps, truth, pluralism, and tolerance, he has developed an intercultural philosophy with an Eastern reading, which, of course, comes from an Indian Dharma as a fact and different names; but he has transcended its spatiality and tried to critique European centralism and inverted Eastern ethnocentrism, speaking of a white philosophy that is inherently devoid of a particular color, language, and race, and has diverse roots in a number of different cultures. Four-dimensional hermeneutics is depicted between Europeans and non-Europeans. Thus, intercultural philosophy is an attitude or moral commitment and leads to a way of life. It also differentiates them based on the common and overlapping structures of cultures and moves towards a polyphonic discourse in the world without absolute self-concept and tries to re-read Indian philosophy in the world discourse. It also seeks an intercultural society and a world with unequal unity.
https://wph.atu.ac.ir/article_11968_0f3a38785a47e8779d28f5db1b32a3a9.pdf
2021-03-21
31
58
10.22054/wph.2020.53843.1876
intercultural philosophy
Ram Adhar Mall
intercultural attitude
Ahmad Ali
Heydari
aah1342@yahoo.de
1
Professor of Philosophy, Allameh Tabataba'i University, Tehran, Iran
LEAD_AUTHOR
Mohammad Hassan
Yaghoubian
mohammadyaghoobian@yahoo.com
2
Ph.D. Candidate in Comparative Philosophy, Allameh Tabataba'i University, Tehran, Iran
AUTHOR
Ghasem
Pourhassan
ghpourhasan@atu.ac.ir
3
Associate Professor of Philosophy, Allameh Tabataba'i University, Tehran, Iran.
AUTHOR
اسپیگلبرگ، هربرت. (1396). درآمدی تاریخی به جنبش پدیدار شناسی، ترجمه مسعود علیا. تهران: انتشارات مینوی خرد.
1
ایلخانی، محمد. (1382). تاریخ فلسفه در قرون وسطی و رنسانس. تهران: انتشارات سمت.
2
پریست، گراهام. (1383). تناقض باوری، ترجمه رحمت الله رضائی. قم: مجله معرفت فلسفی، سال اول ،ش سوم،153-133.
3
حکیمی و رفیعی پور، محمد و عباس. (1383). فلاطوری. قم: نشر دلیل ما.
4
دهقانی و مصلح، رضا و علی اصغر. (1394). مقاله پولی لوگ به مثابه الگویی برای پژوهش های فلسفی و گذر از فلسفة تطبیقی، مجله غرب شناسی بنیادی. تهران: پژوهشگاه علوم انسانی و مطالعات فرهنگی، ص50-27.
5
...................................(1396). در آمدی بر فلسفة میانفرهنگی. تهران: پژوهشگاه فرهنگ، هنر و ارتباطات.
6
مال، ادهرمال. (1385). فلسفة مطلق نداریم، ترجمة پریش کوششی، خردنامه همشهری، ش10،ص57-56.
7
مصلح، علی اصغر. (1397). با دیگری. تهران: انتشارات علمی.
8
واعظی، احمد. (1389). درآمدی بر هرمنوتیک. قم: پژوهشگاه فرهنگ و اندیشه اسلامی.
9
هایدگر، مارتین. (1368). فلسفه چیست، ترجمه مجید مددی. استکهلم: موسسه چاپ و انتشارات آرش.
10
هگل، ویلهلم فردریش. (1398). عقل در تاریخ، ترجمه حمید عنایت. تهران: انتشارت شفیعی.
11
یاسپرس، کارل. (1373). آغاز و انجام تاریخ، ترجمه محمد حسن لطفی. تهران: انتشارات خوارزمی.
12
......................(بی تا). درآمدی به فلسفه، ترجمه اسد الله مبشری. تهران: انتشارات حسینیه ارشاد.
13
References
14
Kimmerle, Heinz. (2000). Intrkulturelle Philosophie, Zur Einfuhrung, Hamburg: Junius Verlag.
15
........................ (2013). Intercultural Philosophy: Problemes ans Perspectives, MIMESIS EDIZIONI (Milano – Udine),124-115p.
16
Mall, Ram- Adhar. (1974). studie zur Indischen Philosophie und soziologie, verlag Anton Hain, Meisenheim am Glan.
17
....... ..............(1993). Phenomenology- essentialistic or descriptive? , Husserl studies10, Kulwer academic publishers: Netherland,p:30-13.
18
....................... (1995). Philosophie im Vergleich der Kulturen:interkulturelle Philosophie, Darmstadt: Wiss, Buchges.
19
................. (1998). Philosophy and Philosophies Cross cultural Considered, Topoi 17, 27-15P.
20
.............. (2000a). Intercultural Philosophy, United States: Roman & Littlefield Publishers.
21
..................... (2000b) Mensch und Geschichte, Wissenschaftliche, Buchgesellschaft, Darmstadt.
22
............... (2005). Hans-Georg Gadamers Hermeneutik interkulturell gelesen, Traugott Bautz Nordhausen.
23
............... (2017a). Intercultural Philosophy: A Conceptual Clarification along with its application in teaching and research beyond the limits of Western Philosophical tradition, Brazil: Philosophy conference in Sao Paulo.
24
......................(2012). Die Interkulturalitäts-debatte-Leit-und Streitbegriffe, Zur Hermeneutik Interkultureller Philosophie, Munchen, Verlag Karl Alber Freiburg, P40-37.
25
..............… (2017b). Philosophy als Therapie, Munschen: Verlag Karl Alber Freiburg.
26
................... (2018). How to deal with Differences? Logic of Identity, of Differences, and of Overlaps, China: Commonality: World Congress of Philosophy, Beijing.
27
.................. (2019). Interkulturelle Orientierung in Forschung und Lehre Vor dem Hintergrund der Dekolonialisierung der eurozentristischen Historigraphie der philosophie, koln: Gesellsch fur Interkulturelle Philosophie.
28
Wimmer, Franz. (2009). Interkulturelle versus Komparative Philosophie Ein Methodenstreit?, Zeitschrift fur Kulturphilosophie.
29
ORIGINAL_ARTICLE
The Role of Emotions in Moral Judgment in Green’s View
Moral psychology for decades focused on reasoning, but recent evidence finds that emotions play a fundamental role in moral judgment. One of the models for explaining moral judgment is Greene’s Dual-process model of moral judgment. He believes that we can arrive at moral judgments either through reasoning or through emotions, according to which both automatic emotional responses and more controlled cognitive responses are involved in moral judgment. More specifically, utilitarian moral judgments are driven by cognitive processes while non-utilitarian judgments are driven by automatic emotional responses. Green tries to prove his point through experimental experiments and cognitive neuroscience. But according to the sample of violations and recent research, his view does not seem to provide a comprehensive and adequate explanation.
https://wph.atu.ac.ir/article_13888_5164d39c017e34833da886f0b582fdc7.pdf
2021-03-21
59
85
10.22054/wph.2020.41200.1713
moral judgment
reasoning
emotion
dual-process model of moral judgment
Hossein
Kharazmi
kharazmi.hossein@yahoo.com
1
PhD in Philosophy of Ethics, Qom University, Qom, Iran.
LEAD_AUTHOR
داماسیو، آنتونیو. خطای دکارت، عاطفه، خرد و مغز انسان.(1391). ترجمه رضا امیر رحیمی. انتشارات مهرویستا.
1
کانمن،دانیل. تفکر، سریع و کند.(1397). ترجمه فروغ تالوصمدی. ویراست دوم.چ9.انتشارات در دانش بهمن.
2
References
3
Green, Joshua. (2014a).» Beyond Point-and-Shoot Morality: Why Cognitive (Neuro) Science Matters for Ethics«. Ethics. 124.No.4. pp.695-726.
4
¾¾¾¾¾¾.(2003)» .From neural ‘is’ to moral ‘ought’: what are the moral implications of neuroscientific moral psychology?«. Nature Reviews Neuroscience. 4. pp.847-850.
5
¾¾¾¾¾¾.(2013). Moral Tribs, Emotion, Reson and The Gap Between Us and Them. The Pnguin Press. New York.
6
¾¾¾¾¾¾.(2005). »The Cognitive Neuroscience and The Structure of The Moral Mind«. (forthcoming in Innateness and the Structure of the Mind. Vol. I. Laurence, S, Carruthers, P. and Stich. S. eds., Oxford University Press.)
7
¾¾¾¾¾¾.(2009).» The Cognitive Neuroscience of Moral Judgment«. in the cognitive neuroscience. 4. pp.1-48.
8
¾¾¾¾¾¾.(2014b). »The Cognitive Neuroscience of Moral Judgment and Decision Making«. The Moral Brain: A Multidisciplinary Perspective. P.197.
9
¾¾¾¾¾¾.(2008).» The Secret Joke of Kant’s Soul«. In Sinnot-Armstrong(edt). Moral Psychology.3. Cambridge. pp.35-80.
10
Green, Joshua; Cushman, Fiery and Young, Liane.(2010).»Multi-System Moral Psychology«. in J.M.Doris(edt). The Moral Psychology Handbook. pp.47-71.
11
Greene, Joshua; Haidt, Jonathan. (2002).» How (and Where) Does Moral Judgment Work?«. Cognitive Sciences. 6. No.12. pp.517-523.
12
Green, Joshua; Morelli, Sylvia; Lowenberg, Kelly; Nystrom, Leigh and Cohen, Jonathan. (2008).» Cognitive Load Selectively Interferes With Utilitarian Moral Judgment«. Cognition. 107. pp.1144-1154.
13
Green, Joshua; Nystrom, Leigh; Engell, Andrew; Darley, John and Cohen, Jonathan. (2004). »The Neural Bases of Cognitive Conflict and Control In Moral Judgment«. Neuron.44. pp.389-400.
14
Haidt, Jonathan. (2001). »The Emotional Dog and Its Rational Tail: Social Intuitonist Approach to Moral Jugment.« Psychological Review. 108. pp 8014-8034.
15
Klein,Colin. (2011). »The Dual Track theory of Moral Decision-Making : A Critique of the Neuroimaging Evidence«. Neuroethics. july . v4.pp 143-162.
16
Nichols, Shaun. (2010).» Rules«. In J.M.Doris(edt). The Moral Psychology Handbook. Oxford. pp.297-320.
17
Nichols, Shaun; Mallon, Ron. (2006). »Moral Dilemmas and Moral Rules«. Cognition. 100. pp.530-542.
18
Paxton,Joseph; Green, Joshua. (2010).» Moral Reasoning: Hints and Allegations«. Cognitive Science Society.pp511-527.
19
ORIGINAL_ARTICLE
Comparison of Russell's Theory of “Knowledge by Acquaintance” and Molla Sadra's Theory of “Knowledge by Presence"
The theory of “knowledge by presence” has a special place in the Sadra system. “Knowledge by presence” is both a theory of knowledge in Sadra's philosophy and a theory for explaining self-knowledge. Reflecting on this important theory will immediately make us realize its complex and mysterious nature. The present paper intends to provide an accurate and clear reading of this theory in a clearer language in the form of a comparative approach between this theory and one of the most important theories of self-knowledge in the analytic philosophy, namely the theory of “Knowledge by acquaintance”. At first glance, Russell's theory of “Knowledge by acquaintance” is one of the most similar to Sadra's theory. Such characteristics as the condition of presence, immediacy, and infallibility are examples of the similarity of these two theories. But the discussion of “unity of the knower and the known” in Sadra's theory is the point of separation between the two theories, and in fact, it is a place that will seriously challenge the claim of closeness between these theories. Finally, perhaps with some tolerance, Russell's theory is a primitive and incomplete picture of Sadra's theory. Furthermore, it should be noted that understanding these two theories in the context of the different philosophical systems of these two philosophers -namely Sadra's theory of Unity and originality of existence and Russel's theory of Knowledge by Acquaintance- makes it more difficult to claim the deep closeness between these two theories.
https://wph.atu.ac.ir/article_13889_f44bdda416cbd4609443e3e934f1e2b4.pdf
2021-03-21
87
112
10.22054/wph.2021.51258.1833
self-knowledge
Russel
Mulla Sadra
knowledge by presence
knowledge by acquaintance
Zahra
Sarkarpour
z.sarkarpour@gmail.com
1
Ph.D. in Comparative Philosophy, University of Qom, Qom, Iran
LEAD_AUTHOR
Zahra
Khazaei
z.khazaei@gmail.com
2
Professor of Philosophy, University of Qom, Qom, Iran
AUTHOR
پایا، علی. فلسفه تحلیلی: مسائل و چشماندازها. تهران: طرح نو، 1383.
1
حائری یزدی، مهدی. آگاهی و گواهی (ترجمه و شرح انتقادی رساله تصور و تصدیق صدرالمتألهین شیرازی). تهران: مؤسسه پژوهشی حکمت و فلسفه ایران، 1393.
2
.علم حضوری (اصول معرفتشناسی در فلسفه اسلامی). ترجمه سید محسن میری، تهران: پژوهشگاه فرهنگ و اندیشه اسلامی، 1391.
3
حسنزاده آملی، حسن. اتحاد عاقل به معقول. قم: مؤسسة بوستان کتاب، 1386.
4
حسینزاده، محمد. «علم حضوری (پیشینه، حقیقت و ملاک تحقق)». نشریه معرفت فلسفی، 1، 1385.
5
علم حضوری (ویژگیها، اقسام و گستره). نشریه معرفت فلسفی، 14، 1385.
6
جوادی آملی، عبدالله. رحیق مختوم. ج 17، قم: مرکز نشر اسراء، 1395.
7
شناختشناسی در قرآن. قم: مرکز مدیریت حوزه علمیه قم، 1374.
8
صانعی درهبیدی، منوچهر. فرهنگ فلسفی. تهران: حکمت، 1385.
9
صدرالمتألهین. الحکمة المتعالیة فی الاسفار الاربعة. ج1، 3، 6. بیروت: دارإحیاالتراث العربی، 1981.
10
الحکمة المتعالیة فی الاسفار الاربعة. ج 3. تهران: دارالمعارف الاسلامیة، 1383 ق.
11
الحکمة المتعالیة فی الاسفار الاربعة. ج3/1. ترجمه محمد خواجوی، تهران: انتشارات مولی، 1384.
12
رسالتان فی التصور و التصدیق. بیروت: دارإحیاء التراث العربی، 422 ق.
13
مبدأ و معاد. ترجمه احمد بن محمدالحسینی اردکانی، به کوشش عبدالله نورانی، تهران: مرکز نشر دانشگاهی، 1362.
14
عبودیت، عبدالرسول. درآمدی به نظام حکمت صدرایی. ج2. تهران: سمت، 1392.
15
کرین، تیم و دیگران. مسائل و نظریههای ادراک حسی در فلسفه معاصر. ترجمه یاسر پوراسماعیل، تهران: حکمت، 1391.
16
ویتگنشتاین، لوودویک. پژوهشهای فلسفی. ترجمه فریدون فاطمی، تهران: مرکز، 1393.
17
References
18
Davidson, Donald. A Coherence Theory of Truth and Knowledge. Reprinted in subjective, intersubjective, objective. Philosophical essays, 3, Oxford: oxford, 1983/2001.
19
Gertler, Brie. Self-Knowledge. Stanford Encyclopedia of Philosophy, 2015.
20
Self-Knowledge. London and New Yourk: Routledge, 2011.
21
Hassan, Ali. Knowledge by Acquaintance VS. Description. Stanford Encyclopedia of Philosophy, 2014.
22
James, William. On some omissions of introspective Psychology. Mind, 33(1), 1884.
23
Lycon, Jack, Epistemological Problems of Perception. piStanford Encyclopedia of Philosophy, 2016.
24
Pollock, John & Joseph Cruz. Contemporary theories of knowledge. Rowman & Littlefield Publishers, 1999.
25
Russel, Bertrand. Knowledge by Acquaintance and Knowledge by Description. Proceedings of the Aristotelian Society, 11, 1910/11.
26
Theory of Knowledge. Routledge, 2005.
27
ORIGINAL_ARTICLE
Comparison of Freud and Heidegger's Views on Art with an Emphasis on a Critical Look at the Psychoanalytic Interpretation of Heidegger's Art
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.
https://wph.atu.ac.ir/article_12404_6e04d72a6211dd82b186faa0a9632b4b.pdf
2021-03-21
113
133
10.22054/wph.2021.55263.1892
Psychoanalytic interpretation of art
unconscious
aesthetics
truth
Heidegger
Monireh
Naderi
monireh.naderi@gmail.com
1
Ph.D. Student in Philosophy of Art, Islamic Azad University, Hamedan Branch, Hamedan, Iran
AUTHOR
Mohammad Javad
Safian
mjsafian@gmail.com
2
Associate Professor of Philosophy, University of Isfahan, Isfahan, Iran
LEAD_AUTHOR
Hossin
Ardalani
h.ardalani@yahoo.com
3
Assistant Professor of Philosophy of Art, Islamic Azad University, Hamedan Branch, Hamedan, Iran
AUTHOR
آنتونی، استیوپ. (1382). ناخودآگاه. ترجمه شیوا رویگران: نشر مرکز، چاپ اول
1
بکولا، ساندرو. (1387). هنر مدرنیسم، ترجمه رویین پاکباز و همکاران. تهران: فرهنگ معاصر
2
رحیمی، سید علی سینا و دکتر جزایری، علیرضا. (1390). زیگموند فروید بنیانگذار روانکاوی. تهران: نشر دانژه
3
ریخته گران.، محمدرضا (1393). حقیقت و نسبت آن با هنر: شرح رسالهای از مارتین هایدگر. تهران: شرکت انتشارات سوره مهر
4
صافیان، محمد جواد.) 1396). یاد و خاطره نزد حافظ و هیدگر. تهران :نشر نقد فرهنگ
5
فروید، زیگموند. (1338). تعبیر خواب و بیماریهای روانی، ترجمه ایرج پور باقر. تهران: موسسه انتشارات آسیا
6
فروید، زیگموند. (1361). تعبیر خواب، ترجمه ایرج پورباقر. تهران: انتشارات آسیا
7
کوکلمانس، یوزف. (1388). هیدگر و هنر، ترجمه محمد جواد صافیان. آبادان: نشر پرسش
8
گروتر، یورک کورت. (1389). زیباشناسی در معماری، ترجمه دکتر جهانشاه پاکزاد و مهندس عبدالرضا همایون. تهران: دانشگاه شهید بهشتی
9
هایدگر، مارتین. (1392). سرآغاز کار هنری، ترجمه پرویز ضیاءشهابی. تهران: انتشارات هرمس
10
هایدگر، مارتین. (1381). شعر، زبان و اندیشه رهایی، ترجمه عباس منوچهری. تهران: انتشارات مولی.
11
References
12
Frederickson, Jon. (Fall1987-Winter1987). The Artistic Personality in Psychoanalytic Theory, American Imago
13
Freud, Sigmund. (1924). A general introduction to Psychoanalysis, Trans Joan Riviere
14
Freud, Sigmund. (1970). Das Unbehagen in der Kultur. Frankfurt
15
Kelly, Michael. (1998). Encyclopedia of aesthetics, oxford university press. New York
16
The Standard Edition of the Complete Psychological Works of Sigmund Freud. (1955). vol. 13, p. 213. (All references to this edition will be abbreviated to 'S.E')
17
ORIGINAL_ARTICLE
The Function of Imagination in Constitution and Understanding of the Reality in Paul Ricoeurˊs Hermeneutics
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.
https://wph.atu.ac.ir/article_13890_e4e75d99b88cc0bba3bd1fb360e40b59.pdf
2021-03-21
135
157
10.22054/wph.2021.52038.1849
Ricoeur
Hermeneutics
Imagination
Reality
Language
Amir
Maziar
maziar1356@gmail.com
1
Assistant Professor of Art Philosophy, Tehran University of Art., Tehran, Iran
AUTHOR
Neda
Ghiasi
ghiasineda67@gmail.com
2
Ph.D. Candidate in Art Studies, Tehran University of Art., Tehran, Iran.
LEAD_AUTHOR
افلاطون. (1384). دورة آثار افلاطون، ترجمة محمدحسن لطفی و رضا کاویانی، جلد سوم.چاپ سوم. تهران: خوارزمی.
1
ریکور، پل. (1392). زندگی در دنیای متن، ترجمة بابک احمدی، چاپ ششم. تهران: مرکز.
2
کانت، ایمانوئل. (1390). سنجش خرد ناب، ترجمة میرشمسالدین ادیب سلطانی، ویراست دوم. تهران: امیرکبیر.
3
References
4
Christian, William A. (1962).” Truth Claim in Religion”, the journal of religion 42, no.1. 52-62
5
Heidegger, Martin. (1997). Kant and the Problem of Metaphysics. Trans. by Richard Taft, fifth edition, enlarged. Bloomington: Indiana University Press
6
Trans. James s. Churchill. Bloomington: Indiana university press publication
7
Kearney, Richard. (1991). Poetics of Imagining: from Husserl to Lyotard. London and Worcester: Billing and Sons Ltd
8
________________________________________________________________________ (2003). The Wake of Imagination: Toward a Postmodern Culture. New York: Routledge
9
Matherne, Samantha. (2016). “Kant’s Theory of Imagination”. The Routledge Handbook of Philosophy of Imagination. edited by Amy Kind. New York: Routledge
10
Meyer, Michel. (1981). “The Transcendental Deduction of the Categories: Its Impact on German Idealism and Neo-Positivism”. Dialectica 35(1). 7-20
11
Ricoeur, Paul. (1970). Freud and Philosophy: An Essay on Interpretation. Trans. Denis Savage. New heaven and London: Yale university press
12
___________ (1975). “Imagination in Discourse and in Action”, The human being in action (the Irreducible Element in Man) part II in (Analytica Husserliana: The Yearbook of Phenomenology Research). Vol VII. Edt by Anna-Teresa Tymieniecka. Dordrecht: Springer Science+Business Media
13
___________ (1978). “The Metaphorical Process as Cognition, Imagination, and Feeling”, Critical Inquiry 5(1): 143-159
14
___________ (1979). “The Function of Fiction in Shaping Reality”, Man and World (12). 123-141
15
___________ (1984a). Time and Narrative, Volume 1, trans. Kathleen McLaughlin and David Pellauer. Chicago and London: University of Chicago Press.
16
___________ (1984b). Time and Narrative, Volume III, trans. Kathleen McLaughlin and David Pellauer. Chicago and London: University of Chicago Press.
17
___________ (1991). From Text to Action: Essays in Hermeneutics, II, trans. Kathleen Blamey and John B Thompson. Evanston: Northwestern University Press
18
___________ (2004). The Rule of Metaphor: The Creation of Meaning in Language. Trans. Robert Czerny with Kathleen Mclaughlin and john Costello. London and New York: Taylor & Francis e-Library
19
___________ (2004). “Discussion with Kearney”, On Paul Ricoeur: The owl of Minerva by Richard Kearney.
20
___________ (2016). Hermeneutics and the Human Sciences: Essays on Language, Action and Interpretation, trans. and ed. John B. Thompson, Cambridge: Cambridge University Press.
21
Venema, Henry Isaac. (2000). Identifying selfhood: Imagination, Narrative and Hermeneutics in the Thought of Paul Ricoeur. Albany: State University of New York Press
22
Young, J.M. (1988). “Kant’s view of imagination”, Kant-Studien 79(1-4): 140-164
23
Warren, Nicolas de. (2010). “Tamino’s Eyes, Pamina’s Gaze: Husserl’s Phenomenology of Image Consciousness Refashioned.” Philosophy, Phenomenology, Sciences: Essays in Commemoration of Edmund Husserl, edited by Carlo Ierna, Hanne Jacobs, and Filip Mattens, 303–32. Springer.
24
ORIGINAL_ARTICLE
Representation as “Embodied Meaning “from Arthur Coleman Danto View (A Case Study of Jeff Koon's Works)
The development of modern art and contemporary art criticized the concept of representation, which dominated art philosophy for nearly two millennia. Accordingly, the classical conception of representation was no longer able to analyze the new artifacts that emerged from the formation of modern art. Arthur Danto is among the twentieth-century art philosophers reevaluated "representation" taking into account contemporary art. The current paper aims at explaining Danto's conception of art as a representation based on the book “The Transfiguration of the Commonplace”. Danto believes that in today's art we see the emergence of real objects in artworks and other art is no longer merely the representation of reality but the real objects themselves that have become artworks. He views artworks as symbolic expressions that embody themselves. Thus, the current paper explains why Danto proposed this theory and stating how he devised another interpretation of the concept of representation and explained that concept distinct from its classical conception. The importance of Danto's view in this regard is to examine contemporary art samples based on a new interpretation of the concept. The importance of Danto's view in this regard is to examine contemporary art samples based on a new interpretation of the concept. This article also mentions a case study of contemporary artist Jeff Koons.
https://wph.atu.ac.ir/article_13891_2413ec651b9c8fc4c6195d91fb104a58.pdf
2021-03-21
159
179
10.22054/wph.2021.56558.1918
Arthur Danto
Representation
Art world
embodied meaning
Jeff Koons
somayeh
Nasri
somayeh.nasri@gmail.com
1
Ph.D. Student in Art Philosophy, Islamic Azad University, North Tehran Branch, Tehran, Iran
AUTHOR
Ali
Moradkhani
dr.moradkhani@yahoo.com
2
Associate Professor of Philosophy, Islamic Azad University, North Tehran Branch, Tehran, Iran
LEAD_AUTHOR
لوسی اسمیت، ادوارد. (1381). مفاهیم و رویکردها در آخرین جنبش های هنری قرن بیستم، ترجمة علیرضا سمیع آذر. موسسه فرهنگی پژوهشی چاپ و نشر نظر.
1
کلی، مایکل. (1383). دانشنامه زیبایی شناسی، ترجمۀ مشیت علایی و ... دیگران. مرکز مطالعات و تحقیقات هنری گسترش هنر.
2
هرست هاوس، رزالین. (1388). بازنمایی و صدق ترجمۀ امیر نصری. انتشارات فرهنگستان هنر.
3
سمیع آذر، علیرضا. (1391). انقلاب مفهومی: تاریخ هنر معاصر جهان. موسسه فرهنگی پژوهشی چاپ و نشر نظر.
4
کرول، نوئل. (1394). درآمدی معاصر بر فلسفۀ هنر، ترجمۀ پریسا صادقیه .نشر پیام امروز.
5
دانتو، آرتور. (1394). آن چه هنر است، ترجمۀ فریده فرنودفر. نشر چشمه.
6
جوانلی، الساندرو. (1398). متفکران بزرگ زیبایی شناسی، ترجمۀ امیر مازیار و... دیگران. نشر لگا.
7
راگمن، آنوچکا. (1388). "جف کونز از خود می گوید"، دوهفته نامه هنرهای تجسمی تندیس، زیبا مغربی، شماره 157.
8
References
9
Tiziana Andina. (2011). Arthur Danto: Philosopher of Pop Cambridge Scholar.
10
Danto,Arthur C. (2005). Unnatural Wonders, Essays from the Gap Between Art and Life Columbia University Press, New York.
11
Danto, Arthur C. (2003). The Abuse of Beauty Aesthetics and The Concept of Art .Illinois: Carus Publishing Company.
12
Danto, Arthur C. (1997). After the End of Art, Contemporary and ThePale of History. Princeton, New Jersey: Princeton University Press.
13
Danto, Arthur C. (1992). Beyound the Brillo Box: The Visual Arts in Post-Historical Perspective. New York: Farrar, Straus, Giroux.
14
Danto, Arthur C. (1981). The Transfiguration of the Commonplace. Cambridge, MA: Harvard University Press. 16
15
Goodman, N. (1976). Languages of Art, An Approach a to Theory of Symbol, Oxford University press.
16
Danto, Arthur C. ( 1964).”The Art world”, Journal of Philosophy.
17
ORIGINAL_ARTICLE
Common Concepts of Mystic Path and its Stages in Mystical Literature in Iran and Spain Based on Works and Quotes of Abu-Saeed Abulkhair and Santa Teresa de Avila
“Path of perfection”, one of the most famous concepts and terms in mysticism, has been derived from a conceptual domain formed in relation to the meaning of walking or passing. As if they really thought of this process as a path that exists. Also, the word "camino" in Spanish means road, and that is the beginning of the subscriptions between these two literary styles. In this context, there is a metaphorical notion around the concept which is consistent with the notion of mystical conduct. Eventually, they both refer to the concept of the “creed”. Other terms including “moradas” have the same structure. "Morada" literally means residence and refers to the place where we choose to stay. But in mystical terms, it means the stage that the mystics choose: a way to “transcendency”. Hence, it is quite compatible with the concept of “Manzel” which means residences “on the way”. Three major grades of Spanish mysticism that are known as “Path of Perfection” can be a departure point in a comparative approach to Mystic studies in Iran and Spain and further investigations of these concepts and senses. Accordingly, this paper gives examples from the biography of Santa Teresa de Jesus and Abu-Saeed Abulkhair. From this point of view, due to the subscription in their lifetime, mortifications, thoughts, doctrines, creed, and their unique incorporations between poetry and ascetics, this paper aims to characterize an aspect in resemblance of these mystical methods.
https://wph.atu.ac.ir/article_13510_5944b6eac3705adb0830fc1db6375410.pdf
2021-03-21
181
206
10.22054/wph.2021.49853.1813
Ascetics
Mysticism
Mortification. Divine Love
mystic path
Faezeh
Nourian
ghazaleh.nourian@gmail.com
1
PhD student in Persian language and literature, University of Tehran, Tehran, Iran
LEAD_AUTHOR
Najmeh
Shobeiri
njshobeiri81@gmail.com
2
Associate Professor of Spanish Language and Literature, Allameh Tabataba'i University, Tehran, Iran
AUTHOR
Najmeh Shobeiri
1
http://orcid.org/ 0000-0003-1947-2158
2
منابع
3
البستانی, ف. ا. (1386). فرهنگ جدید عربی به فارسی (ترجمه منجد الطلاب). (م. بندرریگی, مترجم). تهران: اسلامی.
4
سعیدی, گ. (1387). فرهنگ اصطلاحات عرفانی ابن عربی (نسخه 1). تهران: زوار.
5
سناییغزنوی, ا. (1387). حدیقةالحقیقة و شریعةالطریقة. تهران: دانشگاه تهران.
6
محمدبنمنور. (1395). اسرار التوحید فی مقامات الشیخ ابی سعید. تهران: آگاه.
7
هجویری, ا. ع. (1392). کشف المحجوب (نسخه 8). (م. عابدی, تدوین) تهران: سروش.
8
References
9
Bulovas, A. (1968). El Amor Divino en la Obra Maestra De Santa Teresa de Jesus: Las Moradas. Chicago, United States: Loyola University.
10
López, J. G. (2004). Historia De La Literatura Española, José García López (11 ed.). Barcelona: Vines Vives.
11
Santa Teresa de Jesus, Bibliografía. (n.d.). Camino con Jesus. Retrieved from www.Corazones.org.
12
Thous Tuset, C. (2015). Santa Teresa de Jesús. Opción, 31, 1060-1082.
13