gholamreza zakyani
Abstract
The philosophy of logic is a posterior science, which examines the philosophical principles of logic as well as the matters derived from the logical debates. Aristotle's philosophy of logic has not been collected yet, but we need to do it due to comparing the ancient logic with the modern interpretations. ...
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The philosophy of logic is a posterior science, which examines the philosophical principles of logic as well as the matters derived from the logical debates. Aristotle's philosophy of logic has not been collected yet, but we need to do it due to comparing the ancient logic with the modern interpretations. For gathering these philosophical principles we have to refer to Aristotle's own works directly. Perhaps the most important transition which was occurred in Aristotelian logic was formed by the Muslim scientists like as Ibn-Sina and his remarkable work al-Isharat wa-'l-tanbihat (Remarks and Admonitions). The writer of this paper believes that the so-called transformation not only happened in the formal division of logic by the Muslim philosophers, but they had an essential and profound viewpoint to logic too. We can find the origin of these progressions in the work of the Neoplatonist Porphyry, known as the Isagoge (Introduction), which was appended to the beginning of the Organon series as an introduction to the study of the Categories; however it finally removed categories and made the syllogisms formal. Demonstrating such a theory requires knowing Aristotle's logic exactly. The present paper deals with the Prior Analytics, which contains the theory of syllogism as well.
mohsen farmahini farahani; mohammad hasan mirza mohammadi; esmaeel kharestani
Abstract
Teaching philosophy to children is an important and new discipline in the contemporary world. This article along with a comparative study explains the aims of teaching philosophy to children in different countries such as USA, Argentina, England, Australia, France, and Denmark. The results of this survey ...
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Teaching philosophy to children is an important and new discipline in the contemporary world. This article along with a comparative study explains the aims of teaching philosophy to children in different countries such as USA, Argentina, England, Australia, France, and Denmark. The results of this survey make clear the aims of those countries and show the difference and similarity between their intentions and purposes. All of them have common grounds in developing thought and argumentation, improving education, and spreading critical thought; however the advancement of children's democratic tendencies only belongs to the countries like as USA.
Mohammadreza Abdulahnezhad
Abstract
The concept of ‘free will’ is central in both Kant’s and Schopenhauer’s moral philosophy. In the Kantian moral system, ‘free will’ is only regarded as moral when it dutifully follows reason and its a priori, absolute rules. Schopenhauer, on the other hand, holds that ...
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The concept of ‘free will’ is central in both Kant’s and Schopenhauer’s moral philosophy. In the Kantian moral system, ‘free will’ is only regarded as moral when it dutifully follows reason and its a priori, absolute rules. Schopenhauer, on the other hand, holds that since human will is a priori to his reason, reason cannot engage will into any action. Instead of reason, he regards human motivations and stimulations as the main sources which shape any action, including moral actions. The important point is that he identifies three types of stimulations, namely ‘compassion’, ‘egoism’ and ‘pessimism’, among which he finds only ‘compassion’ to be the true stimulation for moral action and the basis of moral acts, and he dismisses the other two as immoral stimulations. He criticises foundations of the Kantian moral philosophy with the help of three following arguments: first, he questions the Kantian moral formalism and his a priori claims; second, he criticises the conceptual flaw in Kant’s moral philosophy (which is the result of an inconsistency between his claim that morality should be based on reason and his inner appreciation of verbal morality); third, he accuses Kant’s moral system of being one based on egoism. The present paper aims to explain the main status and characteristic of Schopenhauer’s moral system by way of explaining his criticism of Kant’s moral system.
Mahdi behniafar; Amirhossein Rajab Zadeh Assarha; Zohreh. Abbasian
Abstract
The present study investigates the citation behavior in published articles in the Journal of Philosophy and wisdom in the period 1384 to 1393. Firstly, in this analysis, we have a statistical analysis of the reference sections or bibliography of articles, the average number of citations, types of scientific ...
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The present study investigates the citation behavior in published articles in the Journal of Philosophy and wisdom in the period 1384 to 1393. Firstly, in this analysis, we have a statistical analysis of the reference sections or bibliography of articles, the average number of citations, types of scientific items, the linguistic status of references, author self-citation, journal self-Citation and articles dedicated research areas. According to above statistical analysis conducted in this paper, at the conclusion of this study, we present and expose ten qualitative analysis in areas such as innovation, bibliometric analysis and research ethics is supplied. The authors reviewed here, as with many other areas of the humanities and even more of them, to write their works primarily rely on books, then articles and other scientific items. But, the result of our literature review derived from citation studies of philosophy and humanities in English articles, is different. Therefore, the special results and unique analysis and survey in research ethics is obtained. In addition, certain relation between the Iranian philosophical productions with categories such as "innovation", "team working" in the fields of humanities, as well as more theoretical knowledge than we have established a global production
Hossein Shams
Abstract
One of God existence proofs, is the contingency argument that proves a necessary being through contingency of beings. In the works of many Western and Islamic thinkers, the expression of this argument can be observed. The prominent philosopher and theologian of medieval period, Thomas Aquinas, was one ...
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One of God existence proofs, is the contingency argument that proves a necessary being through contingency of beings. In the works of many Western and Islamic thinkers, the expression of this argument can be observed. The prominent philosopher and theologian of medieval period, Thomas Aquinas, was one of the first scholars that argued for this proof in western theology and philosophy. His expression of the argument in fact was a combination of occurrence and his causality argument and affinity with the contingency and Necessity argument in philosophy and Islamic theology. The present study has aimed to investigate the strengths and weaknesses of this expression while delineating the fundamentals and preliminaries of Aquinas' Argument. The present study, based on Platinga's reviews, aimed to examine his expression of the argument influenced by Islamic thinkers, most notably Ibne Sina. Accordingly, the weaknesses of such an expression is revealed by comparing it to that of Ibne Sina.
ghassem pourhassan
Volume 9, Issue 36 , January 2014, , Pages 47-70
Abstract
The theory of Contingents is a theoretical innovation and epistemological initiative which has been created with a psycho-epistemological approach. Allameh Tabataba’i considers Contingents as human’s practical and social thoughts which humankind, through utilizing emotional elements, tries ...
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The theory of Contingents is a theoretical innovation and epistemological initiative which has been created with a psycho-epistemological approach. Allameh Tabataba’i considers Contingents as human’s practical and social thoughts which humankind, through utilizing emotional elements, tries to strike a balance between two actual worlds.
Allameh Tabataba’i, as a novel design, has created the theory of Contingents. Contingent perceptions in a dissociation from substantive perceptions, is part of the noetic system which did not exist in Islamic philosophy before Allameh Tabataba’i. Although Islamic philosophers have mentioned and talked about Contingents in the general sense of the word (or secondary con), Contingents in a specific sense (or social Contingents) are the initiatives of Allameh Tabataba’i.
Contingents, which have been mentioned in Allameh Tabataba’i’s works, especially in Tafsir al-Mizan, Principles of Philosophy, Logic, and Treatise on Contingents, is mostly concerned with practical and social aspects, though is an important part of epistemology. Allameh Tabataba’i has talked about substantive perceptions in the third to fifth articles in the Principles of Philosophy.
and has mentioned contingent perceptions in the sixth. Contingents, unlike substantive perceptions, have a reproductive, inductive relationship rather than a demonstrative one.
The basis of contingents is the Allameh Tabataba’i’s theory of anthr opology . This theory can help in reaching a proper understanding of humankind , its needs,questions , ends and goals , as well as describing the means to reach collective systems and social life,the foundation of rights and collective ethics.The noetic outcomes of contingents can also be seen in the topic of estate and social government , which considers political power as a human subject,as well as in the challenges of modern humanities.
Contingents provides a vivid realm of understanding human social relations, basic human needs, its goals and intentions in a developmental progress, and finally a powerful framework of theorizing in the humanities, ethics, political power. In the present article, the writers aim to study the aspects of Allameh Tabataba’i’s initiatives in the subject of contingents and understand its noetic outcomes.
hossein hoshangi; ahmad pakatchi
Volume 12, Issue 45 , April 2016, , Pages 47-64
Abstract
Tabataba’I and uexkull based upon physiological and genetic realities of organisms sought to speculate about the perceptual word and human conditions. The considerable similarities and affinities between two theory pave ground for recognizing and developing some capacities in tabataba’I theory. ...
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Tabataba’I and uexkull based upon physiological and genetic realities of organisms sought to speculate about the perceptual word and human conditions. The considerable similarities and affinities between two theory pave ground for recognizing and developing some capacities in tabataba’I theory. Conventional knowledge is subjective tool arised from innate and genetic demands and relevant emotions on the other side is a world constructed and affected by natural needs of organism. This formation is realized by mechanism of definition which is equal to convention. Definition itself is being brought about functional circle that is interaction and mutual affection of organism and environment. Paying attention to the biological reality, bodily needs, effect of non-cognitive elements on mind and knowledge, close relation between perceptual and semantic dimensions, priority of function and usefulness instead of truth and false, emphasis on subjectivity are among the similarities of the two theories. Believing in permanent conventions distinguish tabataba’I from uexkull.
monireh palangi
Abstract
The present article is an attempt to assess the views of those philosophers who are the exponents or founders of a particular school of thought on emanation or making. In the beginning, it seems that we can generally divide the philosophers only into two groups: one group consider causality and making ...
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The present article is an attempt to assess the views of those philosophers who are the exponents or founders of a particular school of thought on emanation or making. In the beginning, it seems that we can generally divide the philosophers only into two groups: one group consider causality and making in its usual sense within the framework of multiplicity and differences of beings, hence consider making as emanation, which results in the expansion of the scope of being or beings. The other group with respect to the pure unity of being think that the augmentation of the scope of being is impossible and interpret causality as manifestation or expression of that pure one being. But, despite this initial impression, we will find that in the second group thinkers like Mulla Sadra, despite their notion of the oneness of being and considering the exalted origin of being as al-fa'il bil-tajalli (agent by expression), advocated the possibility of being made the nature of being, and this idea is a noticeable view. On the other hand, we have philosophers, like Suhrawardi, who consider quiddities as made, and unlike others founded a system based on 'light' rather than 'being' or 'existence', and at the same time think about both 'light' and 'darkness' as something emanated or made. In this way, practically we are concerned with philosophers with different strains in this regard. Even if they are included within the first two divisions, because of their particular features, they will be separated from others in other sub-divisions. At the end, we will conclude that some philosophers never carried out a profound and comprehensive study on the meaning of emanation and making as fitted with rational and philosophical standards, and it seems that they dealt with the issue of causality insufficiently. With reference to their effective foundation, we considered that issue in order to show that some of them even failed to base this issue on their own ontology, so that they had two different approaches.
zohreh sadat naaji; mohsen javadi
Abstract
Muhammad Al-Ghazali and Thomas Aquinas have respectively played a considerable role in Islam and Christianity. Religious attitude can be seen in their works; and the body-soul distinction is thus one of the issues that suggest the two scholars’ religious attitudes. Ethical issues are among many ...
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Muhammad Al-Ghazali and Thomas Aquinas have respectively played a considerable role in Islam and Christianity. Religious attitude can be seen in their works; and the body-soul distinction is thus one of the issues that suggest the two scholars’ religious attitudes. Ethical issues are among many others seriously proposed for examination in the works of Al-Ghazali and Aquinas. This paper aims to examine how their philosophy of ethics is influenced by their belief in the body-soul distinction and to what extent the former issue is developed by the latter, highlighting the fact that Al-Ghazali has a more significant role than Aquinas.
Seyyed Mohammadali Dibaji; mostafa abedi
Abstract
According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s ...
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According to the place of light in the philosophy of illumination, this question arises that: Why Suhrawardi has used light instead of the divine being on one hand, and the longitude and latitude as homeland on the other hand?This article tries to prove the illuminate cosmopolitanism from Suhrawardi’s viewpoint. Suhrawardi’s cosmopolitan is investigated via the ontology of light and as a result, the meaning of homeland is explored from philosophy of illumination perspective. Since he has chosen light instead of being in ontological issues on one hand, and used the words associated with homeland including west and east on the other hand; his ontology is related to homeland and as a consequence, to cosmopolitanism. Accordingly, in his opinion, not only homeland is identical to existence but also it as the existence and the realm of homeland is expanded to all over the existence. In Suhrawardi’s cosmopolitan, since the humans belong to an ultimate reality, there is no difference among them and they are dignified in the same level. Hence, accidental differences including color, language, homeland and etc. do not offer specific right to a specific group and no group is superior to other.
Azam mohseni; ali fathtaheri
Abstract
Kant and Levinas’s point of departure in their works was the criticism of the Western tradition. The former proceeded to criticize a tradition that gives credit to object versus subject which ultimately leads to the spread of skepticism in epistemology and ethics. By referring to the Copernican ...
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Kant and Levinas’s point of departure in their works was the criticism of the Western tradition. The former proceeded to criticize a tradition that gives credit to object versus subject which ultimately leads to the spread of skepticism in epistemology and ethics. By referring to the Copernican Revolution and validating the subject both in ethics or epistemology, Kant seeks to guarantee the validity of knowledge on the one hand, and the applicability of ethics (where the agent of ethics is involved in its generation) on the other. Similarly, in the works of Levinas also the same attempts have been made, that is, he too proceeded to criticize the philosophical tradition in which “the same” and “self” are placed against “otherness” and “alterity”. He puts emphasis on both the Other and otherness and tries to build a metaphysic based on our relationship with the otherness (in a general sense) and other (in a specific sense). Levinas introduces “heteronomy” before Kant’s “autonomy” and builds ethics based on our relationship with the other. The present paper argues that in comparison with Levinas’s heteronomous ethics that relies on man’s sentiments and feelings, Kant’s autonomous ethics that emphasizes on a sort of common rationality among human beings seems to be more plausible and applicable in human society.
philosophy
Seyyed Ashkan Khatibi; Mohammad Taghi Tabatabaei
Abstract
Bergson's philosophy has sometimes been regarded as dualistic and sometimes as monotheistic. The price of being partial to each has been to destroy some of Bergson's concepts and specifications in favor of others. In the meantime, some have tried to read Bergson's philosophy as dualistic and monistic ...
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Bergson's philosophy has sometimes been regarded as dualistic and sometimes as monotheistic. The price of being partial to each has been to destroy some of Bergson's concepts and specifications in favor of others. In the meantime, some have tried to read Bergson's philosophy as dualistic and monistic at the same time, but the efforts have not only been unsatisfactory, but have also added to the previous difficulties; Because sometimes he has changed Bergson's philosophy to a philosophy of existential unity, sometimes he has made it based on a dialectical foundation, and sometimes he has turned it into a kind of conventional dualism. Gilles Deleuze, by proposing the doctrine of "difference", has given a reading of Bergson's philosophy, based on which Bergson's philosophy has different moments of dualism and monotheism, in each of which Diernard accepts a different "expression": From absolute dualism to hidden monogamy and then to recovered dualism. The purpose of this article is to highlight the fundamental difference between Deleuze's reading and other readings of existential unity or dualistic or dialectical of Bergson's philosophy, and to show that the explanation of these moments and especially the explanation of the logic of the last transition to recovered dualism requires recalling a doctrine that although Deleuze himself He cultivated it, he did not emphasize it much in his reading of Bergson. In this way, the claim is that explaining the logic of separating the moments of Bergson's philosophy in Deleuze's reading, as well as the logic of the transition from one to the other, instead of considering the two statements of Dirndt, it is necessary to consider the third statement of Dirndt as a difference in itself. This is the way that the expression of each aspect of Dirand is possible in three types of difference: Dirand as a pure thing in the essential difference, Dirand as a comprehensive thing in the difference of the material, and Dirand as a creative thing in the difference in itself.
Abdul Razzaq Hesamifar
Volume 11, Issue 41 , April 2015, , Pages 49-68
Abstract
Abstract
The refuting of private language is one of the important ideas of later Wittgenstein; a language whose words are only known for its user. To justify impossibility of the private language, Wittgenstein in his diary argument shows that it is impossible for a person to name one of his own sensations ...
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Abstract
The refuting of private language is one of the important ideas of later Wittgenstein; a language whose words are only known for its user. To justify impossibility of the private language, Wittgenstein in his diary argument shows that it is impossible for a person to name one of his own sensations by using a sign like “S” and to write it in his diary and then he cannot register its repetition in his diary. There are many interpretations of this argument. Some consider it as an argument against the validity of memory and some others consider it as an emphasis on the necessity of rules for using the words in a language. Skepticism in the validity of memory sometime is related to the ability of memory in keeping the first sensation and sometime is related to the ability of memory in correct remembering of using of a sign in the past. The commentators mostly accepted the first part and according to their view, since there is no objective criterion for assessment of use of a sign, the possibility of assessing the correctness of memory function in private language is denied. In this article, some interpretations of diarist argument are investigated.
�Q�ҁQ�ӁQ�ӁQ�ӁQ�ӀQ�ӁR�ӀR�ӀQ�ӀQ�ҁQ�ҀQ�ӀQ�یشتر شق نخست را برگرفتند و به هر حال امکان احراز درستی عملکرد حافظه را در زبان خصوصی به این دلیل منتفی دانستند که معیاری عینی برای بازسنجی کاربردهای یک نشانه وجود ندارد. در این مقاله برخی تفاسیر از استدلال خاطرهنویس بررسی شدهاست.
abbas ali vafai
Abstract
Since a long time ago, great ideas and scientific and cultural figures have emerged in Central Asia. Famous cities, including Bokhara, Samarqand, Khwarazm, Farqhaneh, Khiveh and Marv had been a proper refuge for the development of science, knowledge and scientists. In this country, mysticism, Sufism, ...
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Since a long time ago, great ideas and scientific and cultural figures have emerged in Central Asia. Famous cities, including Bokhara, Samarqand, Khwarazm, Farqhaneh, Khiveh and Marv had been a proper refuge for the development of science, knowledge and scientists. In this country, mysticism, Sufism, and Philosophical ideas have been in dominance for various ages. But destiny brought it a continuous series of political and geographical changes that led to new ideas and faded out some of the old ones. One of the issues that has immensely changed in these alterations deals with philosophical thought and the perspective of philosophical schools. The manifestation of this perspective in recent centuries has been significant at two junctures: 1) After the dominance of the former Soviet Union over this region, including Kazakhstan, Kirghiz, Tajikistan, Turkmenistan, and Uzbekistan. 2) After the independence of these countries and the emergence of new trends. This article studies the issue from a historical viewpoint, investigates teaching philosophy in this region, and focuses Uzbekistan, because this country is more important than other countries of the region due to its scientific and cultural eminence.
hasan seyed arab
Abstract
In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) ...
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In Islamic philosophy Suhrawardi (587-549 BC) is a representative figure of Platonic tradition and thought. The position or level that he holds in Illuminationist philosophy is the same as Plato's (427-347 BC) position in peripatetic philosophy. He called Plato in his writings "theosophist Plato" (Aflatun-al-elahi) or "leader of philosophy" (imam-al-hokama) and etc. In fact, Suhrawardi was an impassioned believer of Platonic philosophy. In the report that he has given on Plato's views he considered those ones that are based on intuition. However he also considered Plato's ontological notions, but he finally attached them to Plato's intuition of the existance facts. From his point of view, it seems that Plato had an intuitive awareness of divine essence. Suhrawardi recognized plato as a theosophist, and tried to conjoin Palto's and Zoroaster's thoughts. He used islamic laws for joining these two types of views and representing a combinational new viewpoint.
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 ...
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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.
ruholah alami
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 ...
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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
mohammad asghari; nabiollah soleymani
Abstract
According to Rorty's reading of the analytic philosophy, the language acts as a media for reflecting external facts, and this view involves accepting a kind of a priori and mind-independent reality. However, Rorty holds that the language is not a mirror for representation of metalingustic facts, but ...
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According to Rorty's reading of the analytic philosophy, the language acts as a media for reflecting external facts, and this view involves accepting a kind of a priori and mind-independent reality. However, Rorty holds that the language is not a mirror for representation of metalingustic facts, but it is a tool for realizing human's ends and coping with the surroundin ecology, the point that gives rise to varitation of the mentioned tool. Rorty thinks that it is we, human beings, who by creating new words give meaning to the world, and apart from these words, there is no fact at all. In other words, the departure form the language is impossible. Now, we can ask whether the language is merely a mental reality or it has to cope with an external object, the possiblity from which Rorty escapes in fear of realism label. In this paper, we try to challenge Rorty's view about the mentioned question
Tannaz Rashidinasab; Azim Hamzeian; Rostam Shamohammadi
Abstract
The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm ...
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The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm of early thought; rather, it must be acknowledged that it must be considered in the realm of a secondary thought. In Marcel's view, too, the secret of love belongs to the realm of "being," not to the realm of "having." In this article, in a descriptive-analytical way, we have tried to express the general lines of his thought in this regard and its epistemological implications from the perspective of human relations and acceptance of the existence of others in the romantic network between human beings and acceptance of the existence of a transcendent being in supernatural love. Let us also discuss the negation of skepticism and the proof of the existence of the world and the abandonment of Descartes' belief in subjectivity and subjectivism.
mehdi abbas zadeh
Abstract
This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's ...
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This paper is an endeavor to conduct a comparative study of the viewpoints of Johannes Duns Scotus, Scottish philosopher and theologian (1266- 1308), on epistemology and knowledge, and Ibn Sina’s beliefs on the same issues. Given the fact that Scotus had studied the Latin translation of Ibn Sina's book, al-Shifa, the present study provides evidence as to how Scotus was influenced by Ibn Sina’s viewpoints under such issues as perceptional faculties, process of perception, natural object of reason, kinds of knowledge, levels of certainty, etc. While Scotus and Ibn Sina had been both influenced by Aristotle and the peripatetic tradition, there are still observed differences between them. Logical reasons, therefore, urge us to conduct a comparative study concerning the viewpoints of the two thinkers. With the above in mind, we will take into consideration the different atmospheres and cultures in which they lived; living and thus thinking in a Christian environment for one, and in an Islamic atmosphere for the other.
reza mahuzi
Abstract
In the analysis of natural and artistic beauty, Kant explains the pleasure of the taste based on free play between Imagination and Understanding upon the principle of teleology of nature. Hence, the aesthetic judgments are produced by indeterminate harmony between Imagination and Understanding. Kant ...
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In the analysis of natural and artistic beauty, Kant explains the pleasure of the taste based on free play between Imagination and Understanding upon the principle of teleology of nature. Hence, the aesthetic judgments are produced by indeterminate harmony between Imagination and Understanding. Kant explains the Sublime upon this principle, but he has not noticed the harmony between Imagination and Understanding in detail. Consequently, some of commentators have held that the Sublime is not important in Kant's philosophy of art. However, is it true that Kant has changed his opinion about aesthetic sensations? This paper aims at showing the fact that the Sublime is very important in Kant's aesthetical thoughts, because it explains the highest sensation of the Imagination and connects the Sublime to ethics and religion.
Ahmad Ali Heydari; Ali Azizian
Abstract
The purpose of this paper is to examine the relation between Dionysian and Apollonian in Nietzsche's philosophy of art with Schopenhauer's philosophy. In this context, while expressing the history of the existing interpretations of the relation of the Dionysius and the Apollonian with the will and representation ...
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The purpose of this paper is to examine the relation between Dionysian and Apollonian in Nietzsche's philosophy of art with Schopenhauer's philosophy. In this context, while expressing the history of the existing interpretations of the relation of the Dionysius and the Apollonian with the will and representation and also with sublime and beautiful, we look at their strengths and weaknesses. Then, in a complementary discussion and different from the tradition of existing interpretations, we seek the relation between Dionysius and Apollonius in Schopenhauer's philosophy of morality. In philosophy of morality, Schopenhauer considers egoism (Egoismus) the will of life to be the main basis of our moral actions. He interprets this egoism as none benefiting (Eigennutz) egoism which involves egoism the will of life and egoism in the form of mere evil. In the sense egoism the will is the same yes-saying to will, Nietzsche has put them the basis of his art philosophy by changing valuating and giving them the names of Dionysius and Apollonius. This justifies powerfully the egoism of Dionysian poetry of Archilochus and also Homer’s Apollonian Epics (The Achilles' Song of Epic). This is a solid and strong reason for linking the Dionysian and Apollonian with Schopenhauer's philosophy of morality. It also shows the deep connection between Nietzsche's philosophy and ethics and valuating in the field of art which is also seen in all fields. So, in addition to the will, the imagination, the beautiful and sublime in Schopenhauer's philosophy of morality, the various aspects of the Dionysius and Apollonius will also be revealed, and it brings us to a comprehensive definition of the two, of course, as far as they are related to Schopenhauer's philosophy.
kaveh khoorabeh; Ahmad Ali Heydari
Abstract
The issue of cognition is one of the important issues that philosophers attempted to find out its process of identifying and interacting with the mind or subject of thought by facing the outside world. In this process, what precede cognition are the ontological problem of the existing reality and the ...
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The issue of cognition is one of the important issues that philosophers attempted to find out its process of identifying and interacting with the mind or subject of thought by facing the outside world. In this process, what precede cognition are the ontological problem of the existing reality and the interaction of the thinking subject with the outside world. Since philosophers have distanced between cognition and reality and considered minds as tools and media for the attainment of truth and reality, Hegel has been critical of these attitudes in order to redefine cognition as science. Therefore, he should be considered the pioneer of the phenomenological project in the field of philosophical thought. In his phenomenology, the question of the process of human cognition is simulated with the whole of philosophical thought throughout history. In this essay, the authors attempt to show how Hegel enables the transition from the stage of natural consciousness to the attainment of absolute cognition by rejecting Kant's existing reality into two areas of phenomenal and invariant.
mohammad javad safian; naser mo'meni
Abstract
According to the modern thought, the essence of human is his subjectivity and the world is mere extension and object of study. The result of this manner of thinking is the separation of the world and human being and alienation of human being from the world. Heidegger tries to revive the nearness of human ...
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According to the modern thought, the essence of human is his subjectivity and the world is mere extension and object of study. The result of this manner of thinking is the separation of the world and human being and alienation of human being from the world. Heidegger tries to revive the nearness of human being and the world, which existed before the new era. Particularly in his later thoughts, he tries to come over the idea of duality of world and human through thinking on the truth, dwelling, divinity, the language and the world. In his thoughts, the world includes of four features: Mortals (Human beings), the Divinity, the Sky and the Earth. Calling by Being, human beings dwell the earth, under the sky, and in nearness to the divinity.
