ORIGINAL_ARTICLE
The concept of Disinterestedness in ideas of John Scotus Erigena, Lord Shaftesbury, Francis Hutcheson and David Hume
The concept of Disinterestedness is one of the fundamental concepts in aesthetic experience which comes to mind in the name of Kant. Kant examined it at the first moment of his First Critique. Indeed, disinterested experience or in other words, Disinterestedness is a unique character of aesthetic experience that makes it distinct from other experiences. Reviewing the thoughts of philosophers before Kant, it can be seen that this concept was even raised before Kant, but it has received little attention, then. In this regard, the following article is based on verifying the issue that how exactly the concept of Disinterestedness is, and in what context it is discussed based on the thoughts of philosophers before Kant and what changes it have been undergone.
https://wph.atu.ac.ir/article_2271_95639a20747f89499d6409395eef165f.pdf
2015-06-22
7
20
Aesthetic Experience
Disinterestedness
Erigena
Hutcheson
Hume
Shaftesbury
Davoud
Mirzaei
1
دانشگاه بوعلی سینا همدان
LEAD_AUTHOR
Ali
Salmany
alisalmani1358@gmail.com
2
دانشگاه بوعلی سینا همدان
AUTHOR
کاسیرر، ارنست. (1370). فلسفة روشنگری. ترجمة یدالله موقن. چاپ اوّل. تهران: انتشارات نیلوفر.
1
Dickie, George. (1996). the Century of Taste; the Philosophical Odyssey of Taste in the Eighteenth Century. New York: Oxford University Press.
2
Grean, Stanly. (1967). Shaftesbury’s Philosophy of Religion and the Ethics; A Study in Enthusiasm. Ohio Press.
3
Hobbes, Thomas. (1839). Leviathan, the English Works of Thomas Hobbes. London. Vol. 3.
4
Hume, David. (1826). Philosophical Works of David Hume. Four Volumes. Edinburgh.
5
-----------------. (1888). A Treatise of Human Nature; an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects. Edited By L. A. Selby & Bigge, M. A. Oxford: Clarendon Press.
6
-----------------. (2005). Enquiries Concerning the Human Understanding and Concerning the Principles of Morals. Liberty Fund Inc.
7
Hutcheson, Francis. (1973). an Anquity into the Original of our Ideas of Beauty And Virtue. Edited by Peter Kivy & MartinusNighoff. The Hague.
8
-------------------------. (2007). A Short Introduction to Moral Philosophy. Edited by Luigi Turko, Library Fund.
9
Korsemayer, Carolyn. (1975). “Relativism and Hutcheson’s Aesthetic Theory”. Journal of the History of Ideas. Vol. 36. No. 2.
10
---------------------------. (1976). “Hume and the Foundation of Taste”. The Journal of Aesthetic and Art Criticism.Vol. 35. No. 2.
11
Lock, John. (1959). An Essay Concerning Human Understanding. Vol. 1. Edited by A. C. Fraster. New York: Dover Publication.
12
Shaftesbury, Dorset. (2002). Characteristics of Men, Manners, in three Volumes, an Inquiry Concerning Virtue and Merit. Liberty Fund.
13
----------------------. (2003). Plastics, Second Characters or the Language of Forms. Edited by Gohn m. Robertson. Thommes press.
14
----------------------. The Moralists. Part III. Sect. 2. in Characteristics.
15
Stolnitze, Jerome. (1961). “On the Significance of Lord Shaftesbury in Modern Aesthetic Theory”.ThePhilosophicalQuarterly. Vol. 11. No. 43.
16
Stolnitze, Jerome. (1978). “On the origin of Aesthetic Disinterestedness”. The Journal of Aesthetic and art Criticism. Vol.20. No.2.
17
Tatarkiewicz, Weladislaw. (1999). history of Aesthetics. Vol. II: Medieval Aesthetics. Edite by C. Barrett. Trns. by R. M. Montgomery.Thoemmes press.
18
Tiffany, Esther A. (1923). “Shaftesbury as Stoics”. PMLA. Vol. 38. No. 3.
19
White, A, David. (1973). “the Metaphysics of Disinterestedness, Shaftesbury and Kant”.The Journal of Aesthetic and art Criticism. Vol.32. No. 2.
20
ORIGINAL_ARTICLE
Epistemic Determination of Mulla Sadra's Philosophy and Criticism of two points of view
Correct reading of Sadra wisdom coordinates and its epistemic determination can play an important role in understanding and interpretation of issues of transcendental philosophy. Regardless of eclectic look to the philosophy of Mullah Sadra and doubt about it as an independent school of thought, theories exist that speak of epistemic determination of philosophy of Mullah Sadra. This article firstly offers Sadra wisdom coordinates and in it, philosophy as a discipline and discipline with geometric identity and nature of the network, including the approach, principles, methods and goals of not only a series of issues. In the next step, two reductionist views of Mulla Sadra's philosophy is studied and criticized; At first glance, the considered philosophy as the Theology, his philosophy is reduced a set of textual evidence to prove or set of ideas has proven with the help of philosophical arguments by theological Approach. And at second glance, the argument arises only in the judgment of the philosophy of Sadra. And at the end of Sadra's philosophy as a new paradigm and a variety of methods and resources beyond the limits of Theology and theological approach and the exclusive current of argument includes the analysis, argument, intuition argument and intuition.
https://wph.atu.ac.ir/article_2272_e2b36471963b7adbb5dc9cf33f0ac6a6.pdf
2015-06-22
21
36
argument
intuition
Mullah Sadra
Theology
Transcendental philosophy
Abdulah
Salavati
1
دانشگاه تربیت معلم شهید رجایی
AUTHOR
فهرست منابع
1
ایزوتسو، توشیهیکو. (1389). بنیاد حکمت سبزواری. ترجمة دکتر سیّد جلالالدّین مجتبوی. تهران: مؤسّسة انتشارات دانشگاه تهران.
2
بدیعی، محمّد. (1380). «از آمل تا تکامل». گفتگو با علاّمه حسن حسنزادة آملی. قم: انتشارات تشیّع.
3
بهشتی، احمد. (1391). «ذات غیرمتغیّر و صفات متغیّر در حکمت سینوی». زلال حکمت (مجموعه مقالات فلسفی). گردآوری سعید بهشتی. قم: دانشگاه قم.
4
الحسینی، ابن أبیالقاسم علی عسکر. (82ـ1381). الکفایه المنطقیه فی شرح الإشراقات الصدریه. تصحیح و تحقیق شهناز شایانفر. پایاننامة کارشناسی ارشد. دانشکدة الهیّات دانشگاه تهران.
5
حکمت، نصرالله. (1381). وجود و ماهیّت. تهران: الهام.
6
خاتمی، محمود. (1387). اندیشههای صدرایی. ترجمة گروه مترجمان. تهران: علم.
7
دکارت، رنه. (1390). «قواعد هدایت ذهن». فلسفة دکارت. ترجمة منوچهر صانعی درّهبیدی. تهران: انتشارات بینالمللی الهدی.
8
سایت راسخون. معرّفی مشاهیر؛ 11/09/1390.
9
صدرای شیرازی، محمّد بن ابراهیم. (1360). الف. اسرار الآیات.مقدّمه و تصحیح محمد خواجوى. تهران: انجمن حکمت و فلسفه.
10
ــــــــــــــــــــــــــــــــ . (1366). تفسیر القرآن الکریم. تصحیح محسن بیدارفر. قم: انتشارات بیدار.
11
ـــــــــــــــــــــــــــــــ . (1378). التّنقیح. چاپ غلامرضا یاسیپور. مقدّمة احدفرامرز قراملکی. تهران: انتشارات بنیاد حکمت اسلامی صدرا.
12
ـــــــــــــــــــــــــــــــ . (1368). الحکمه المتعالیه فی الأسفار العقلیه الأربعه. قم: انتشارات مصطفوی.
13
ـــــــــــــــــــــــــــــــ . (1378). رسالة الحدوث. چاپ سیّد حسین موسویان. تهران: بنیاد حکمت اسلامی صدرا.
14
ـــــــــــــــــــــــــــــــــ . (1375). رسائل فلسفی صدرالمتألّهین. تحقیق و تصحیح حمید ناجی اصفهانی. تهران: انتشارات حکمت.
15
ــــــــــــــــــــــــــــــــ . (1360). ب. الشّواهد الرّبوبیّه. چاپ سیّد جلالالدّین آشتیانی. مشهد: بینا.
16
ــــــــــــــــــــــــــــــــ . (1363).المشاعر. به اهتمام هانرى کربن. تهران: کتابخانة طهورى.
17
صلواتی، عبدالله. (1390). «آغاز و انجام و بازتاب آن در نگرش وجودی اسرار الآیات». کتاب ماه فلسفه. شمارة 43.
18
ـــــــــــــ . (1389). «جایگاه تعالیم وحیانی در تبیین وجودی انسان نزد ملاّصدرا». انسانپژوهی دینی. سال هفتم. شمارة 24. صص94ـ79.
19
عاشورپور چمندانی، ریحانه. (1392). تحلیل و تبیین روششناسی صدرالمتألّهین در استفاده از آیات و روایات. تهران: بنیاد حکمت اسلامی صدرا.
20
عبودیّت، عبدالرّسول. (1385). درآمدی به نظام حکمت صدرایی. تهران: انتشارات سمت.
21
ــــــــــــــــــ . (1390). خطوط کلّی حکمت متعالیه. تهران: سمت و مؤسّسة آموزشی و پژوهشی امام خمینی(ره).
22
قراملکی، احد فرامرز. (1388). روششناسی فلسفة ملاّصدرا. تهران: انتشارات بنیاد حکمت اسلامی صدرا.
23
ــــــــــــــــــ . (1378). هندسة معرفتی کلام جدید. تهران: مؤسّسة فرهنگی دانش و اندیشة معاصر.
24
لاریجانی، صادق. (1375). «اقتراح دربارة کلام در روزگار ما». نقد و نظر. سال سوم. شمارة 1. صص 10ـ36.
25
مطهّری، مرتضی. (بیتا).مجموعه آثار استاد مطهّری. ج 14. تهران: انتشارات صدرا.
26
ملکیان، مصطفی. (1379). تاریخ فلسفة غرب. بیجا: پژوهشکدة حوزه و دانشگاه.
27
ــــــــــــــ . (1385). «ده ملاحظه روششناختی پیرامون فلسفة اسلامی». چهارشنبه 16 فروردین. روزنامة همشهری. همشهری آنلاین؛ صفحة اندیشه. 11/ 7/93؛ http://www.hamshahrionline.ir/hamnews/1385/850116/world/idea.html
28
نصر، سیّد حسین. (1381). صدرالمتألّهین شیرازی و حکمت متعالیه. ترجمة حسین سوزنچی. تهران: دفتر پژوهش و نشر سهروردی.
29
یثربی، سیّد یحیی. (1389). حکمت متعالیه (بررسی و نقد حکمت صدرالمتألّهین). تهران: انتشارات امیر کبیر.
30
Druart, Therese Anne. (1966). “Al-Razi's conception of The Soul; psychological Background to his Ethics’’. Medival Philosophy and Theology 5. United State of America. pp 245-263.
31
Goodman, Lenn. (1995). “Al-Razi, Abubakr Muhamad B. Zakariyya’’. EI2 EBrill.
32
Kalin, Ibrahim. (2010).Knowledge In Later Islamic Philosophy (Mulla Sadra on Existence, Intellect and Intuition).Oxford University Press.
33
ORIGINAL_ARTICLE
The Structure of Identifying the Manifestations of Literariness: Esthetical Approach
According to the common sense, literature as a collection of literary works is considered as a conventional concept. However, in this regard, we face some questions like what distinguishes a literary text from a non-literary one? how is it possible for a heterogeneous collection of text to be included under the category of literature? what does the literariness of a text depend on? and how can we analyze the literariness? Such questions indicate that studying literature faces many challenges. In addition, lack of a well-structured approach to literature and its contents and concepts have resulted in a situation where scientific study and exegesis of literary works are not but a weak collection of research studies with instable criteria that do not facilitate the study of literature properly and fruitfully. Regarding the questions and the necessity mentioned, in the present paper, presenting a definition of literature, we intend to come up with the fundamental elements of literariness. Afterward, these elements shall be investigated and the manifestation of them in literary works shall be identified. In doing so, our approach to literary elements shall be aesthetical and they shall be studied from Aesthetical Experience Theory point of view. Finally, we shall deal with the outlets of the manifestation of these elements in literary texts in order to identify the organization governing such a phenomenon. The main intention of this study is exploring the recurring structure of the motifs in literary texts on the basis of a homogenous theoretical approach to literature.
https://wph.atu.ac.ir/article_2273_ebede392cbfb6a4400d8145be76e6a96.pdf
2015-06-22
37
54
aesthetics
aesthetical features
literariness
structure of literature
Text
hesam
hajmomen
1
دانشگاه علامه طباطبایی
LEAD_AUTHOR
Majid
Salehbek
2
دانشگاه علامه طباطبایی
AUTHOR
فهرست منابع:
1
اسکولز، رابرت. (1383). درآمدی بر ساختارگرایی در ادبیّات. ترجمة فرزانه طاهری. چاپ دوم. تهران: انتشارات آگاه.
2
شفیعی کدکنی، محمّدرضا. (1391). رستاخیز کلمات. «تحلیل ساختار ادبی». تهران: انتشارات سخن.
3
تودوروف، تزوتان. (۱۳۷۹). بوطیقای ساختگرا. ترجمة محمّد نبوی. تهران: نشر آگاه.
4
ـــــــــــــــ . (1385). نظریّة ادبیّات؛ متنهایی از فرمالیستهای روس. ترجمة عاطفه طاهایی. تهران: نشر اختران.
5
حقشناس، علیمحمّد. (1382). «مرز میان زبان و ادبیّات کجاست؟». کتاب ماه ادبیّات و فلسفه. شمارة 66. تهران: خانة کتاب ایران.
6
ــــــــــــــــــــ . (1383). «سه چهرة یک هنر؛ نظم، نثر و شعر در ادبیّات». مطالعات و تحقیقات ادبی. سال اوّل. شمارة 1 و 2. صص 47ـ70.
7
داد، سیما. (1390). فرهنگ اصطلاحات ادبی. چاپ پنجم. تهران: انتشارات مروارید.
8
رفیعی خضری، سعید. (1381). «نگاهی زیباییشناختی به زبان». مجموعهمقالههای پنجمین کنفرانس زبانشناسی. دانشگاه علاّمه طباطبائی. تهران: نشر آرویج.
9
شفیعی کدکنی، محمّدرضا. (1352). «انواع ادبی و شعر فارسی». مجلّة خرد و کوشش. شمارة 11 و 12. صص 96ـ119.
10
ـــــــــــــــــــــــ . (1391). رستاخیز کلمات. تهران: انتشارات سخن.
11
ـــــــــــــــــــــــ . (1381). موسیقی شعر. تهران: نشر آگاه.
12
صفوی، کورش. (1383). از زبانشناسی به ادبیّات. جلد 1؛ نظم. چاپ اوّل. تهران: پژوهشگاه فرهنگ و هنر اسلامی.
13
ــــــــــــــ . (1390). از زبانشناسی به ادبیّات. جلد 2؛ شعر. چاپ سوم. تهران: پژوهشگاه فرهنگ و هنر اسلامی.
14
ــــــــــــــ . (1391). آشنایی با زبانشناسی در مطالعات ادب فارسی. چاپ اوّل. تهران: نشر علمی.
15
فتوحی، محمود. (1390). سبکشناسی؛ نظریّهها، رویکردها و روشها. تهران: انتشارات سخن.
16
قاسمیپور، قدرتالله. (1391). «درآمدی بر نظریّة گونههای ادبی». ادبپژوهی. سال ششم. شمارة 19. صص 29ـ58.
17
گلدمن، لوسین. (1381). جامعه، فرهنگ، ادبیّات. ترجمة محمّدجعفر پوینده. تهران: نشر چشمه.
18
میرصادقی، میمنت. (1388). واژهنامه هنر شاعری. چاپ چهارم. تهران: نشر کتاب مهناز.
19
یاکوبسون، رومن. (1391). «وجه غالب». رستاخیز کلمات. ترجمة محمّدرضا شفیعی کدکنی. تهران: انتشارات سخن.
20
Lamarque, Peter. (2001). “Literature”. The Routledge Companion to Aesthetics. Edited by Berys Gaut and Dominic Mclver Lopes. New York: Routledge. Pp. 449-462.
21
Anne Mcmahon, Jennifer. (2001). “Beauty”. The Routledge Companion to Aesthetics. Edited by Berys Gaut and Dominic Mclver Lopes. New York: Routledge. Pp. 227-238.
22
Dutton, Denis. (2001). “Aesthetics Universals”. The RoutledgeCompanion to Aesthetics. Edited by Berys Gaut and Dominic Mclver Lopes. New York: Routledge. Pp. 203-214.
23
Gaut, Berys. (2001). “Art and Ethics”. The Routledge Companion to Aesthetics. Edited by Berys Gaut and Dominic Mclver Lopes. New York: Routledge. Pp. 347-353.
24
Carroll, Noël. (1999).Philosophy of Art: A Contemporary Introduction.New York: Routledge.
25
Guerin, Wilfred. (2005). A Handbook of Critical Approaches to Literature.New York: Oxford.
26
ORIGINAL_ARTICLE
تأثیر عوامل غیرمعرفتی بر باور دینی از دیدگاه ویلیام جیمز
Today, one of the important issues in the field of epistemology is the impact of non-epistemic factors on human religious belief. William James (1842-1919) is the first one who attributed only one factor among the eight to have influence on the belief development process to reasoning and considered the other seven factors non-epistemic. He suggested that human beliefs are formed in light of non-epistemic factors. According to his viewpoints, religion and religious beliefs are phenomena belonging to the human psyche dimension which is inner and individual. He considered religion to be associated with human emotional dimension rather than ideological one. This paper will identify that William James considers religion only a subset of emotional issues and suggests that the impact of non-epistemic factors on religious beliefs is very high. However, emotion and thought cannot be separated from each other. With reference to religious texts such as the Quran, we realize that the intellectual cognition is important in the faith parallel to emotional dimensions, and one is not merely affected by emotions in accepting the religious content but also she makes a choice using her thought. In this paper, we attempt to clarify whether the development process of human beliefs is formed apart from non-epistemic dimensions, or human existential dimensions (yet differentiated from each other) are in such interaction with each other that one cannot simply determine that the epistemic dimension is independent from other dimensions so the epistemic or emotional dimensions of human belief cannot enter the cognition domain in an independent manner.
https://wph.atu.ac.ir/article_2274_d57078d29b5382bcdb4198118760f028.pdf
2015-06-22
5
22
existential dimensions
non-epistemic factors
religious beliefs
William James
Najme
Al- Hosseini
1
دانشگاه ادیان و مذاهب
LEAD_AUTHOR
Ala
Turani
2
دانشگاه الزهرا
AUTHOR
Narges
Nazarnejad
3
دانشگاه الزهرا
AUTHOR
Azarbayjani, M. & Mousavi, M. (2005). An Introduction to the Psychology of Religion. SAMT. Tehran.
1
Azarbayjani, M. (2008). The Psychology of Religion from the View of William James. Research Center of Hozej and University. Qom.
2
Avicenna, Z. (2006). The Effects of sin on Knowledge. Research Center of Islamic Culture and Science. Qom.
3
Bina. (1988). The interpretation of Quran. Vol.1. Hoze Elmieh Qom pub.
4
Broadfoot, V. (2003). Religious Experience. Abbas Yazdani, Qom. Taha Pub.
5
Eshkavari, F. (1998). Mohammad, Religious Epistemology. Barg. Tehran.
6
Fouladi, H. (2002). True Knowledge and the Society. Research Center of Univeristies and Islamic Religious Schools. Qom.
7
Hick, J. (2002). Philosophy of Religion. Saleki, Tehran. B. Hoda Pub.
8
James, W. (2004). Pragmatism. Abdul-rashid Karimian. Sorush. Tehran.
9
James, W. (1978). The Will to believe. (New York; Henry Holt).
10
James, W. (1983). Principles of psychology, Harvard University press.
11
James, W. (2002). The Varieties of Religious Experience century edition. London and New York. Rutledge.
12
James, W. (1980). Religion and Mind. Ghaemi, A. Fararavan Pub. Tehran.
13
Malekian, M. (2001). Ethics of Belief. the Department of Expansion of Islamic Culture. Tehran.
14
Malekian, M. (2002). Epistemology. Research Deputy of Imam Sadegh.
15
Maccurry, J. (1995). Religious thought in 20th century. Sheykh Shojaei, A. the office of Islamic propagation of Qom Islamic School.
16
Maslow, A. (1998). Healthy Personality Psychology. Rooygaran, S. Golshani. Tehran.
17
Movahed, S. (2004). A look into the source of Eshragh Philosophy. Zohouri. Tehran.
18
Rudolf, O. (2000). The Idea of the Holly. Nagshe Jahan. Tehran.
19
Nazarnejad, N. (2004). Is believing in God Reasonable? Alzahra University. Tehran.
20
Parkinson, G.H.R. (1983). An Encyclopedia of philosophy. London; Rutledge.
21
Paul, E. (1975). Encyclopedia, v.4 ‘knowledge and belief’
22
Russell, B. (1997). The History of Western Philosophy. Najaf Daryabandari, Book of Flight. 6th issue. Tehran.
23
Shariatmadari, A. (1997). Educational Psychology. Amir Kabir Pub.
24
Taylor, C. (2009). Variety of Religions today; William James Revisited. Mostafa Malekian. Shoor. Tehran.
25
Wainwright, W.J., Reason & the Heart. (1995). A Prolegomenon to a Critique of Passional Reason. Cornell University Press. Ithaca and London.
26
Zagzebski, L.T. (1996). Virtues of the Mind: an Inquiry into the Nature of Virtue and the Ethical Foundations of Knowledge. Cambridge University Press.
27
ORIGINAL_ARTICLE
تحلیل محتوایی عشقشناسی افلاطون و ابنسینا
Recognized as the first philosophers who innovated some philosophical approaches to love in the Greek and Islamic traditions, Plato and Avicenna included love among the jewels of philosophical issues, and wrote some treatises on analysis of love that became the precursors of a novel philosophical approach. Inspired by those who followed Plato’s Symposium to explain love in the Islamic tradition, Avicenna in his Risalah fil-'Ishq (A Treatise on Love), presents some ideas that are almost parallel to those of Plato's. However we should not ignore the differences that distinguish both treatises from each other. The resemblance often lies in their ontological analysis of love and their discrepancies can be found in their semantic and methodological analysis of love. Within both philosophical masterpieces, the position of knowledge in true love, interweaving of love and need as well as the objective of love are all exposed to serious scrutiny. But their conceptualizations of love and explanation method are thoroughly distinctive. In this comparative content analysis of the two treatises, we hope to reveal latent nuances in both thinkers' approaches to love.
https://wph.atu.ac.ir/article_2276_e8d2f795655f1252f4a82e692acbac1e.pdf
2015-06-22
23
42
love
Plato
Symposium
Avicenna
Risalah fil-'Ishq (A Treatise on Love)
Alirezā
Sayādmansur
1
دانشگاه تهران
AUTHOR
Seyyed Abbās
Dhahabi
2
استادیار دانشگاه ازاد اسلامی علوم تحقیقات
LEAD_AUTHOR
Avicenna (1358/1979). Risalah fil-'Ishq; Rasāil. Qum: Bidār Publication.
1
------------- (1363/1984). Al-Mabda’ va l-Maʻād. Trans. Abdullāh Nourāni, Tehran: The Institute of Islamic Studies of the University of Tehran-Mc Gill University.
2
Benardete, Seth (1986). Plato’s Sophist. Chicago: University of Chicago Press.
3
Borman, Karl (1375/1996). Plato. Trans. Muhammad Hasan Lotfi, Tehran: Tarh-e No Publication.
4
Copleston, Frederick (1963). A History of Philosophy. New York: Doubleday Publishing.
5
Harrison-Barbet, Anthony (1990). Mastering Philosophy. Oxford: Mc Millan Education Ltd.
6
Jeager, Werner (1947). Paideia. Vol.II, Trans. Gilbert Highet, Oxford: Basil Blackwell.
7
Khorāsāni, Sharaf al-Din (1379/2000). “Plato” in The Great Islamic Encyclopedia. Vol.IX, Tehran: The Centre for the Great Islamic Encyclopedia. pp.567-573.
8
Mccabe, Mary M. (2006). “Form and the Platonic Dialogues” in
9
A companion to Plato. Edit. H. Benson, Oxford: Blackwell Publishing.
10
Plato (1997). Phaedrus. Trans. R.Hackforth, Cambridge: Cambridge University Press.
11
------- (1380/2001). Philebus; The Collected Works. Vol.III, Trans. Muhammad Hasan Lotfi, Tehran: Khārazmi Publication.
12
------- (1993). Republic. Trans. Robin Waterfield, Oxford: Oxford University Press.
13
------- (1994). Symposium. Trans. Robin Waterfield, Oxford: Oxford University Press.
14
------- (1984). The Laws XI. Trans. R.G.Bury, Cambridge: Loeb Classical Library (Harvard University Press).
15
Price, A.W. (1990). Love and Friendship in Plato and Aristotle. Oxford: Clarendon Press.
16
ORIGINAL_ARTICLE
درون گرایی و دیدگاه ویتکنشتاین در بحث زبان خصوصی
Wittgenstein's view on the so-called “private language argument” is among the most important parts of his school of thought in the second period of his philosophical life. Here, there is one basic question that is whether we can imagine a language whose terms are merely understandable for the person using it. Whilst by giving reference to the lack of condition available to explicate the meaning of internal entities and feelings, Wittgenstein rejects the idea that such terms and words are private, and he argues that this language is not acceptable and imaginable because our sensory language depends on the physical world. In this article, we firstly try to analyze the concept of introspection to conceive a better perception of the private language argument. Then, we will investigate Wittgenstein’s approach about the so-called “private language argument” which is based on two fundamental concepts, namely meaning condition and Rule-guided argument, and will show how he is able to express his argument with a realistic attitude of meaning.
https://wph.atu.ac.ir/article_2277_1b4a941a78aa98beb2d2331c4225c113.pdf
2015-06-22
43
58
Wittgenstein
introspection
Rule-guided argument
game language
Meaning
Khadije
Hasanbeykzāde
kh_beakzadeh@yahoo.com
1
دانشگاه شریف تهران
LEAD_AUTHOR
Mirsaʻid
Mousavi Karimi
2
دانشگاه مفید قم
AUTHOR
Carnap, R. (1967). Logical Structure of the World (translated by R. A. Georg). London: Routledg.
1
Daivies, Martin. (2003). Philosophy of Language, in the Blackwell companion to Philosophy, second Edition, Edited by Bunnin, E. D. Tsui -James (2003), Blackwell Publisher.
2
Dummett, M. (1981). Frege, Philosophy of Language,2nded, Cambridge, Massachusetts: Harvard University Press.
3
Hacker, P.M.S. (2001). Wittgenstein: Connections and Controversies. Oxford: Clarendon Press.
4
Hume, D. (1971). A Treatise of Human Nature, Oxford: Blackwell.
5
James, w. ( 1981). The principle of psychology, Cambridge: Harvard University.
6
Kenny, Anthony. (1973). Wittgenstein, Oxford: Blackwell.
7
Kripke, s. (1982). Wittgenstein on rules and private language: Alementary Exposition,Oxford: Blackwell.
8
McDowell, J. (2002). Mind, Value and Reality, Cambridge, London: Harvard University Press.
9
McGinn, C. (1984). Wittgenstein on Meaning: An Interpretation and Evaluation, Oxford: Basil Blackwell.
10
Pears, D. (2003). Wittgenstein, in the Blackwell companion to Philosophy, second Edition, Edited by Bunnin, E. D. Tsui -James (2003), Blackwell Publisher.
11
Strawson, Peter. (1959).Individuals: An Essay in Dscritive Metaphysics, London: Methuen.
12
Werhane, p. H. (1992). Skepticism, Rules and Private Languages, London: Humanities Press.
13
Wittgenstein, Ludwig. (1967) Philosophical Investigations, TR. by G. E. M. Anscomb, Oxford: Blackwell.
14