Research Paper
philosophy
Behrouz Asadi
Abstract
Boredom or the lack of attractiveness of life experiences has been one of the inevitable sufferings of mankind since the beginning of history, which intensified with the industrial revolution and modernism. Meanwhile, different thinkers have tried to explain the why and how of this phenomenon and the ...
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Boredom or the lack of attractiveness of life experiences has been one of the inevitable sufferings of mankind since the beginning of history, which intensified with the industrial revolution and modernism. Meanwhile, different thinkers have tried to explain the why and how of this phenomenon and the way to overcome it. Modern solutions emphasize taking refuge in the fashion and entertainment industry, diversifying experiences, and creating objective changes outside of the individual's existence to get rid of boredom. But Søren Kierkegaard, criticizing modern and secular solutions, believes that boredom is other than unemployment and a form of akadia, which is an emotional sign of a person's lack of attention to God in performing religious duties. According to Kierkegaard, boredom is demonic and the result of choosing a hedonistic or ethical life, and the way to avoid it is to choose religious life and self-improvement through the desire to create positive moral properties such as patience, perseverance, hope, faith, love and happiness. Also, his other strategy to avoid boredom is to adopt a subjective, aesthetic and abstract view of the phenomena of the world. From his point of view, modern solutions lead a person to an endless effort to change the content of his external world by analyzing and interpreting the feeling of boredom incorrectly. Unaware that the root of solving the problem is changing the inner world through adopting an aesthetic view and poetic revision of experiences.
Research Paper
philosophy
Mohamad Ali Khazanedarloo; Maede Maleki kalurazi
Abstract
Categorizing things into good and evil is as old as the creation of man, and it is the way people face each other that determines whether phenomena are good or bad. Evil includes a wide range of concepts, and one of the most important and controversial concepts is political evil, whose most important ...
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Categorizing things into good and evil is as old as the creation of man, and it is the way people face each other that determines whether phenomena are good or bad. Evil includes a wide range of concepts, and one of the most important and controversial concepts is political evil, whose most important indicators are the friend-enemy duality and the preoccupation with gaining power. Religion, with the aim of permanence, and to defend its legitimacy, uses the defensive function of speech in line with political purposes; As a result, religions and creeds are defined in opposition to each other, they are called evil and they try to destroy the other. The Ismailiyeh, from the path of Ismaili language and in confrontation and hostility with the Abbasid government, attribute the Abbasids and their followers to all kinds of evil and introduce them as a cruel government and clear examples of evil. Nasser Khosrow, as a high-level Ismaili thinker, using the structure of Ismaili thinking, while explaining what evil is and categorizing and describing its types, considers it necessary to avoid evil and destroy the enemy (which is the main cause of human misery). In this article, we intend to analyze the discussion of evil and enmity in Nasser Khosrow's intellectual system with the descriptive-analytical method and rely on the theory of "hostility" by Carl Schmitt.
Research Paper
philosophy
Javad Rabiee; Yousef Nozohour
Abstract
Descartes considered thought to be something of which we are directly aware. He described an idea as a mode of thinking and believed that innate ideas form a specific category of ideas that are regarded as self-evident and clear. Doubts about them can be removed through a process of rational inquiry ...
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Descartes considered thought to be something of which we are directly aware. He described an idea as a mode of thinking and believed that innate ideas form a specific category of ideas that are regarded as self-evident and clear. Doubts about them can be removed through a process of rational inquiry and reflection. Furthermore, Descartes made a distinction between empirical knowledge and deductive knowledge. Deductive knowledge is founded on a chain of arguments built upon necessary knowledge. This chain of deduction ultimately leads back to the most certain element in Descartes' philosophy, which is intuition. He maintained that true knowledge must be unequivocal and free from any doubt. According to Descartes, clear and distinct ideas serve as the criteria for truth. Errors, in Descartes' view, arise when we make judgments or form beliefs based on ideas that lack complete clarity and distinction. The principle of cogito (I think, therefore I am), which Descartes expresses in his book "Meditations", is considered the most crucial certainty, intuitive, and free from bias. However, according to the authors of this article, the principle of cogito, which is the culmination of Descartes' epistemology, is purportedly based on at least four hidden and questionable prejudices: memory, language, a rationality devoid of any possibility of madness, and the hidden unconscious.
Research Paper
philosophy
Ali Karbasizadeh Esfahani; Milad Omrani
Abstract
According to Marx's interpretation, in the Democritean system, atoms move in a vacuum according to a blind necessity. Applying the word "accidental" to the Democritus system does not imply the unpredictable or causeless movement of atoms; rather, it indicates the absence of a prior plan or specific end ...
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According to Marx's interpretation, in the Democritean system, atoms move in a vacuum according to a blind necessity. Applying the word "accidental" to the Democritus system does not imply the unpredictable or causeless movement of atoms; rather, it indicates the absence of a prior plan or specific end in the creation of the worlds. It's as if the atoms are moving in one direction, the end of which is the creation of worlds. Epicurus, unlike Democritus, does not believe in the existence of an inviolable necessity in the movements of atoms and includes the declination of the atom from the straight line as a sign of accidental movement in his atomistic system. It is with declination as an accidental movement that basically the creation of worlds begins. So the basis of the creation of worlds is chance. Epicurus believes in the accidental movement of atoms, and in the process of creating the worlds, he does not assume any prior plan. Epicurean chance indicates both the negation of the end and the accidental movements of atoms in declination from a straight line.
Research Paper
philosophy
Masoud Ghafari
Abstract
What is the relation between phenomenal concepts and physical concepts? In this paper, I try to propose an answer to this question with regard to the Knowledge Argument and Mary Thought Experiment. I neither argue for nor against the knowledge argument. I am not going to prove whether dualism or physicalism ...
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What is the relation between phenomenal concepts and physical concepts? In this paper, I try to propose an answer to this question with regard to the Knowledge Argument and Mary Thought Experiment. I neither argue for nor against the knowledge argument. I am not going to prove whether dualism or physicalism is true. All I do is to analyze the Mary Thought Experiment and see if the story of Mary goes smoothly the way the knowledge argument tells us. I argue that Mary's story has at least one crucial inconsistency. If she has learned a completed physical science of optics and neuroscience, then she has no concept of color because physical sciences are just purely mathematical formalizations. Therefore, after release, she can not relate her phenomenal Experience of redness to her physical lessons. Then I argue that for Mary's story to go smoothly the way the knowledge argument tells it, the physical and the phenomenal concepts should be somehow related to each other through an extra course for her. Then I try to define a relation between physical and phenomenal by putting the argument into the formalization of set theory. I conclude that whatever relation one could define between Physical and phenomenal, this relation must be an equivalence relation. Otherwise, the Mary thought experiment would fail, and there would be no need to talk about something as a phenomenal concept independent from the physical. Finally, I argue that this conclusion is compatible with physicalism and dualism both. So, it can set a new stage for the debate between them.
Research Paper
philosophy
Payam Fazli
Abstract
The effects of philosophical concepts can be seen in various fields of science. One of the areas of influence of philosophy on economics has been around methodological concepts and epistemology. It seems that prominent economists of the 20th century were not without this influence. One of the philosophical ...
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The effects of philosophical concepts can be seen in various fields of science. One of the areas of influence of philosophy on economics has been around methodological concepts and epistemology. It seems that prominent economists of the 20th century were not without this influence. One of the philosophical concepts affecting Friedman's methodology is the concept of instrumentalism. This concept is one of the challenging and important topics that has been considered in Friedman's economics article. The use of this word and concept in the case of Friedman's article has been a controversial issue and has led to the emergence of challenging discussions in this regard. In this article, the correctness of attributing this word to Friedman's methodology has been discussed. The findings of the research show that there were elements of instrumentalism in Friedman's article and the presence of these elements of instrumentalism in Friedman's article has caused many to use this word about Friedman's methodology. Despite the existence of some commonalities, Friedman's instrumentalism has significant differences from conventional philosophical instrumentalism. Philosophical instrumentalism means a philosophical approach that has been proposed against the current of realism, but Friedman's instrumentalism does not fundamentally oppose realism and is mostly stopped in the methodological field. If instrumentalism means Friedman's use of theories as a tool to achieve the goal of prediction, then Friedman can be described as an instrumentalist; but if we use this word in its philosophical meaning, Friedman has a significant distance from this type of instrumentalism. Paying attention to this subtle distinction can prevent many misunderstandings regarding Friedman's methodology.
Research Paper
philosophy
Mohammad Hossein Kiani
Abstract
The purpose of this paper is to analyze the reading that Armstrong draws from the Axis theory in order to provide a semantic approach to emerging from contemporary challenges, and to what extent this reading is based on Jaspers' thought about the Axis Age and the specific human existence (Existenz). ...
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The purpose of this paper is to analyze the reading that Armstrong draws from the Axis theory in order to provide a semantic approach to emerging from contemporary challenges, and to what extent this reading is based on Jaspers' thought about the Axis Age and the specific human existence (Existenz). The hypothesis of the article is that we can give a deeper reading of Armstrong's account. This Research leads us to a model called "empathic spirituality" which comes under two categories of consistency: First, the subjective aspect as self-reflection which emphasizes existential transcendence to "self-fulfillment". Thus, self-fulfillment is a transcendental attempt and an existential jump that is carried out with philosophizing and the existential effort to appear in the realm of existentialism. Second, the objective aspect as the connection that emphasizes the kind of relationship that is being used for "other flourishing". Thus, other flourishing is accompanied by the transcendental-self that efforts to have a relationship with another which is carried out with philosophizing and realization of a benevolent connection. This aspect confirms that "I will not be spiritual except in the light of the quest for spiritualization of "other one".
Research Paper
philosophy
Davood Moazami goodarzi
Abstract
Gilles Deleuze in the late of his philosophical work, in what is Philosophy, considers the question of the essence of philosophy and the logic of the philosophizing activity in an important relation, about the city or earth (geo). That is the reason why philosophy will named "geophilosophy" in this book. ...
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Gilles Deleuze in the late of his philosophical work, in what is Philosophy, considers the question of the essence of philosophy and the logic of the philosophizing activity in an important relation, about the city or earth (geo). That is the reason why philosophy will named "geophilosophy" in this book. In this article, we will consider geophilosophy in three periods: ancient Greece, the current city, and the future city. In the first part of the article, we will explain the genesis of philosophy in his earth, Greece; in the second part we explain the annihilation of philosophy in the current city; and in the last part, we will consider the revival of philosophy in the future city or earth. In the last part, at first, we think of the earth for philosophy because today philosophy doesn't have earth. After that, we pay attention to the relation of the earth of philosophy and the new city. We will follow these three periods of geophilosophy in relation to three essential elements of philosophy which we will explain their birth, annihilation, and revival in relation to these three cities: concept, friendship, and struggle.
Research Paper
philosophy
Ali Nikzad; Ghasem Pourhasan
Abstract
According to the privation theory of evil, evil is the privation of something that a thing should naturally possess on account of its species. This definition of privation is introduced by Aristotle, but Aristotle himself has never explicitly equated evil with privation. In Categories, Aristotle has ...
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According to the privation theory of evil, evil is the privation of something that a thing should naturally possess on account of its species. This definition of privation is introduced by Aristotle, but Aristotle himself has never explicitly equated evil with privation. In Categories, Aristotle has clearly stated that evil is the contrary of good. This is despite the fact that according to the privation theory of evil, good and evil are an instance of possession and privation, with evil being the privation of good. However, certain passages in Aristotle's Metaphysics appear to support the privation theory of evil. This article will examine the evidence both for and against the privation theory of evil in Aristotle's works. It will argue that (1) the evidence from Metaphysics regarding the privation theory of evil should be considered in the light of the intricate relationship between the opposition of contrariety and the opposition of possession and privation in Aristotle's philosophy, and (2) the evidence supporting the existential approach to evil in Aristotle extends beyond just Categories.
