Research Paper
philosophy
zeynab nadri; hosein ardalani; babak abbaasi
Abstract
Derrida finds the foundations of criticism of each work within the same work. He disrupts ideas such as truth or identity and instead emphasizes the absence of meaning. An important issue in the field of Derrida's aesthetics is the issue of paragon, which means around the work, which causes the formation ...
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Derrida finds the foundations of criticism of each work within the same work. He disrupts ideas such as truth or identity and instead emphasizes the absence of meaning. An important issue in the field of Derrida's aesthetics is the issue of paragon, which means around the work, which causes the formation of the work of art, and is located somewhere between the inside and outside of the work, despite its placelessness. At first glance, Paragon is formed from interpretation, frame, signature, etc. In this research, by selecting some of Arabshahi's works, we try to address the question of how Derrida's paragon is analyzed in the field of Arabshahi's paintings. One hypothesis is that within Arabshahi's works are symbols and motifs, and outside his works are sources of inspiration and historical and cultural contexts. The present study describes Derrida's Parargon and randomly selects and analyzes Arabshahi's works using a descriptive and analytical method, and it is written based on the data of library sources. Based on the findings of the research, according to Derrida's theory about the parargon, there are many interpretations, opposite or opposed to the purpose of the artist or the ancient works, as well as the preliminary paintings of the artist himself and some elements in the painting as a parargon and the final works are ergon.
Research Paper
philosophy
sareh amiri; Amir Maziar
Abstract
According to Adorno's Aesthetic Theory, aesthetic experience is a unique experience that, unlike the reified experience of life within the social totality, is not based on domination. This means that the subject does not relate to its object instrumentally, or the object is not merely a means to some ...
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According to Adorno's Aesthetic Theory, aesthetic experience is a unique experience that, unlike the reified experience of life within the social totality, is not based on domination. This means that the subject does not relate to its object instrumentally, or the object is not merely a means to some external end, but rather the very end of the experience. He states that every work of art, in a certain sense, is the experience of "the world once again", namely the world cleansed of immediate purposes- or of what Adorno calls "the reality principle". Adorno is not the first philosopher to characterize aesthetic experience in this way. Many aestheticians, following Kant, have described it as some sort of free or disinterested experience in which we appreciate the object for its own sake. What is original about Adorno’s theory, however, is that he seeks to explain this openness or “freedom to the object” as an original, repressed mode or behavior, giving aesthetic experience a critical and political significance. He says that aesthetic experience is a “refuge” for “those impulses, forms of behavior, feelings or whatever else that otherwise fall victim to the progressive control over nature and to the rationality that progresses together with it.” In this paper, we aim to reconstruct this thesis as it appears in Adorno’s Aesthetic Theory (1970) and his 1958-1959 Lectures on Aesthetics. This will demonstrate how Adorno, by offering a dialectical account of the relation between art and nature, successfully combines aesthetic formalism with social critique.
Research Paper
philosophy
Monireh Panjtani; Mehdi Mohammadzadeh; Shahriar Shokrpour,; Muhammad Asghari
Abstract
Which thinkers and with what interpretational purposes have put forward the concept of the imaginal in the reading of Iranian painting? What new possibilities have they opened up and what obstacles have they brought forth with the frequent reference to the imaginal in the interpretation of Iranian painting? ...
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Which thinkers and with what interpretational purposes have put forward the concept of the imaginal in the reading of Iranian painting? What new possibilities have they opened up and what obstacles have they brought forth with the frequent reference to the imaginal in the interpretation of Iranian painting? The research method is descriptive-analytical and critical mainly developed through description, comparison, finding untenable claims in other research sources, lack of examples of painting works, and unprovable and frequent propositions, as well as raising critical questions. In addition to showing the theoretical and methodological shortcomings of this field study, the research aims to emphasize some other possible readings. I will proceed to explore the ideas of Titus Burkhart and Seyed Hossein Nasr, as well as Dariush Shaygan and Majid Akhgar (phenomenological approach) to conclude as follows: Burkhardt and Nasr, by using the concept of the imaginal and suspended forms about Iranian painting, did not try to discover the world of this genre. They instead sought to exemplify their previous ideas about tradition, Islam, and art in general. Their references are often unsubstantiated. Concerning the phenomenological tendency, Shayegan and Akhgar’s phenomenological approach does not go beyond Corbin's and traditionalists' views. Akhgar's reference and use of the concept of the imaginal is mainly based on Shayegan's texts. The distinguishing feature of Akhgar's interpretations is juxtaposing survival/annihilation and timelessness/temporality in the world of imagination, the attribution of which to Iranian paintings cannot be rejected. However, he follows the line of Shayegan and Nasr, in general.
Research Paper
philosophy
mehdi zakeri
Abstract
One of the arguments of Muslim philosophers for the immaterial soul is the argument from personal identity. Muslim philosophers believe that the body cannot constitute personal identity, because it changes. So, there must be an immaterial soul in us that constitutes personal identity. But this argument ...
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One of the arguments of Muslim philosophers for the immaterial soul is the argument from personal identity. Muslim philosophers believe that the body cannot constitute personal identity, because it changes. So, there must be an immaterial soul in us that constitutes personal identity. But this argument is not complete, because the mere fact that something changes does not prevent it from constituting personal identity. According to Sadra, on the one hand, the soul undergoes substantial movement and changes, and at the same time it constitutes personal identity; and on the other hand, the living body, although it changes, has a unity based on which it can constitute personal identity. To complete this argument, it must be shown that nothing but the immaterial soul constitutes personal identity. For this purpose, theories of personal identity can be divided into complex and simple, and by rejecting the complex theories, the simple theory can be concluded. According to composite theories, personal identity constituted by the same evidence of identity, that is, continuity of the body, memories or the sum of the brain and memories. By rejecting complex theories, the only option for personal identity is the simple theory. According to the simple theory, personal identity is an ultimate unanalysable fact which is an existent with an existence distinct from the body and the memories of that existent. This being is the immaterial soul. This article aims to prove the simple theory and complete the argument from personal identity for the immaterial soul.
Research Paper
philosophy
Neda Rahbar
Abstract
Critique of Kant's philosophical and epistemological plans for aesthetic judgments has taken an important step in his confrontation with the beautiful. Regardless of the aesthetic dimension of the beautiful, Kant has viewed the work of art as a value that can be combined with ethics, metaphysics, and ...
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Critique of Kant's philosophical and epistemological plans for aesthetic judgments has taken an important step in his confrontation with the beautiful. Regardless of the aesthetic dimension of the beautiful, Kant has viewed the work of art as a value that can be combined with ethics, metaphysics, and rationalism. The formal and content effect of the critique of the power of judgment is not hidden from any philosophical attitude. But Gadamer, in Truth and Method , Criticizes Kant's aesthetic experiences. His critical reading of Kant and his ontological view of the beautiful have, in many respects, made the vast potential of Kant's concepts unnecessary. The essay shows that Gadamer's narrative of kant , before escaping a negative aspect of the cognitive pursuit of the beautiful, is very positively affected by it. Gadamer is considered a critic of Kant's work, but he has positively and negatively preserved Kant's aesthetics. The direct effects of Kant's concepts on Gadamer's aesthetic experience have unilaterally demonstrated many of his critiques of Kant. The essay in the first part, analyzes the beautiful from the perspective of Kant and Gadamer. In the second part, the epistemological foundations of Gadamer's concepts are introduced, and in the final section, in three independent critiques to Gadamer, a new version of Gadamer's reading of Kant is presented.
Research Paper
philosophy
mohammad rezaei
Abstract
This article was written with the aim of investigating the validity and obligation of law according to the relationship between Law and morality in Aquinas and Hart's thought. In this article, information was collected by library method and analyzed by content analysis method. The results indicated that ...
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This article was written with the aim of investigating the validity and obligation of law according to the relationship between Law and morality in Aquinas and Hart's thought. In this article, information was collected by library method and analyzed by content analysis method. The results indicated that in Aquinas's thought, moral validity is a necessary condition for legal validity. Therefore, any law that is unjust will not be valid and the moral duty of citizens is not to obey such a law. but Hart does not consider such a condition necessary for the legality of law. According to Hart, law and morality can be related in two ways: one is Transverse, which includes the acceptance of moral principles in the rule of recognition and compliance with the minimum content of the laws from an moral point of view. The other is the Inherent relationship, which was the observance of the formal justice of the law, which meant similar treatment with similar cases. Such an attitude is not incompatible with the principles of positivism because it is only a formal aspect. Based on this both Aquinas and Hart acknowledged the role of morality in law, however, there was a difference in the way they analyzed and viewed this issue, so that unlike Aquinas in Hart's view, the lack of moral validity does not lead to the invalidity of the law although it can be he called a law a bad law
Research Paper
philosophy
Zahra Amini; Mustafa Zali
Abstract
One of the challenges faced by Spinoza's commentators is the problem of the nature of attributes; That is, the answer to the question of whether attributes are distinct from the substance (objective interpretation) or not (subjective interpretation). The main difficulty concerning the above-mentioned ...
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One of the challenges faced by Spinoza's commentators is the problem of the nature of attributes; That is, the answer to the question of whether attributes are distinct from the substance (objective interpretation) or not (subjective interpretation). The main difficulty concerning the above-mentioned problem is that any answer to it, leads to another problem, that is, the relation of attributes to each other, and any answer to this later problem also implies an inconsistency; for while claiming for a real distinction between attributes in Ethics, Spinoza believes in the unification of modes arising from various attributes. This issue leads to the following interpretive challenge: if the distinction between substance and attributes is conceptual, the real distinction of attributes remains unjustified and if the real distinction between attributes is to be acknowledged, other difficulties will arise, concerning how to justify the unification of modes. On the other hand, if the ontological implications of the real distinction are to be ignored, the ideas- things parallelism will be lost. In this article, it will be argued that solving the problem of the nature of attributes according to Spinoza depends on the justification of the relationship of attributes with each other, and since the answer to the latter problem is faced by the aforementioned inconsistency, the former problem also will not find a consistent answer in Spinoza’s Philosophy.
Research Paper
philosophy
Ali Shaki; Ahmad Ali Heydari
Abstract
With the critique of the philosophy of identity, Theodor Adorno wishes to shift the concentration of thought to the non-identical. In Adorno's beliefs, from Parmenidus up to Hegel, philosophers sought to overcome contradictions, or to adapt and unify thought and existence. But, Adorno, by emphasising ...
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With the critique of the philosophy of identity, Theodor Adorno wishes to shift the concentration of thought to the non-identical. In Adorno's beliefs, from Parmenidus up to Hegel, philosophers sought to overcome contradictions, or to adapt and unify thought and existence. But, Adorno, by emphasising the principle of contradiction, tries to resist againts the idea of the identification of thought and the object. The claim to capture the totality of the real by means of concepts is but an illusion because of the fact that objects are non-conceptual and that the totalizing characteristic of concepts cannot fully perceive the particuliarity of the objects. Reification which has been the dominant ruler of the world since the emergence of late capitalism, has made thoughts resemble the rules and relations of commodity, finally resulting in the identification of the experience. Adorno attempts to recover the objects in their non-identity and free the objects from the dominance of the subject via rebuilding the relations of subject-object in the idea of mediation and save the reificated subjectivity. Based on this view, a constellation of concepts which has a kind of historical quality gathers around an object and, as these concepts seek to explain and comprehend fully the object; Nenetheless, those concepts would never reach the end in doing so.
Research Paper
philosophy
Alireza Norouzi; seyed mojtaba mirdamadi
Abstract
By proposing the theory of "evolution of species", Darwin has in mind the explanation of the mechanism of creation in all kinds of organisms. As a biologist, he did not seek philosophical conclusions from evolution, but his view later became the basis for the atheistic interpretation of creation by some ...
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By proposing the theory of "evolution of species", Darwin has in mind the explanation of the mechanism of creation in all kinds of organisms. As a biologist, he did not seek philosophical conclusions from evolution, but his view later became the basis for the atheistic interpretation of creation by some such as Dawkins. Dawkins considers the complex forms of life to be the product of the longitudinal movement of millions of small and improbable growths and evolutions that have shaped the natural world and life through an accumulation process; In his view, "natural selection" can explain the evolution of nature on its own without the assumption of an intelligent principle. At the same time, the supporters of the "intelligent design" theory, with various modeling, report that the probability of the random creation of life and genetic information by the Darwinian mechanism is stunningly insignificant, and even impossible.This essay clarifies with the method of conceptual, propositional and systematic analysis that Dawkins' cumulative argument is based on a set of logical and philosophical fallacies; From the explanation of how the natural order is formed, he expects to explain its why and cause, and it is clear that such an imposition will not go anywhere logically. Secondly, cumulative argument by the density of suspicion, not Dawkins' hypothesis, which proves the claim of theists.
