Ali Nazemi Ardakani; Reza DavariArdakani; Malek Hosseini
Abstract
Polis or The City is the subject of classical politics. By examining classical texts such as History of The Peloponnesian War by Thucydides, the Politics of Aristotle, and new researches such as The Ancient City of Fustel De Coulanges and Polis by Hansen, we come ...
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Polis or The City is the subject of classical politics. By examining classical texts such as History of The Peloponnesian War by Thucydides, the Politics of Aristotle, and new researches such as The Ancient City of Fustel De Coulanges and Polis by Hansen, we come to an understanding of the difference between “The City” (Polis) and “city”; that can be effective in our knowledge of the fundamentals of modern politics. The City was the most comprehensive and supreme form of political society. The end of this community was happiness (eudaimonia), the most comprehensive and supreme good that a community can attain. Unlike a city, The City had a social and political identity, and it was bound to the civil-political discourse. One of the main features of The City was that its members were a participant in life, and the happiness of its people was interdependent. Another essential element of The City, which links it to phronesis, was its question-worthiness. This question-worthiness is to show how phronesis or polis remained open to a critic. A rethinking of the concepts of Polis and phronesis and their relation today can provide an opportunity to reflect on the foundations of self-criticism, without being trapped in dogmatism. Furthermore, reflection on concepts such as polis is an opportunity to understand the roots of the Western democratic tradition and to achieve a deeper understanding of the institutions and values that maintain Western culture.
Mohsen Bagherzadeh meskibaf; Mahmoud Sufiani
Abstract
Fichte, In the book of the foundations of the natural right, in a Double-sided dialectic, not only deduces the concept of the right in beginning from abstract terms such as rational being, activity, freedom, consciousness, another, and the concept of intersubjectivity, but, at the same time the inclusion ...
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Fichte, In the book of the foundations of the natural right, in a Double-sided dialectic, not only deduces the concept of the right in beginning from abstract terms such as rational being, activity, freedom, consciousness, another, and the concept of intersubjectivity, but, at the same time the inclusion of all those terms is realized on the basis of the concept and principle of the right. Therefore, in the intellectual system of Fichte, all these concepts form a complex set understood only with each other, because they are created dialectically from each other and can only be realized with each other. But at the end of the way, due to the inference of the law of right and all its proportions through reason, we will show the free rational being Timely and logically as the head of the pyramid of the strategic terms of the philosophy of right and politics of Fichte. In the following, to realize its law of right and guarantee it to people in the outside world, Fichte deduce the commonwealth (as the will of the public) and politics as the state science, and consider this new science as a servant of right that The basis of its essence has a priori been derived from free rational being.
mohammad abedi ardakani; Nafisah Allahdadi
Volume 9, Issue 1 , Summer and Autumn 2018, , Pages 109-132
Abstract
All throughout the human history and in all societies, violence has always been an undeniable fact which is not expected to be terminated. However, man has always attempted to limit it by taking approaches, yet, despite human efforts, no noticeable decline has been seen in this regard. A group of scholars ...
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All throughout the human history and in all societies, violence has always been an undeniable fact which is not expected to be terminated. However, man has always attempted to limit it by taking approaches, yet, despite human efforts, no noticeable decline has been seen in this regard. A group of scholars believe that violence is inherently a political phenomenon. According to their view, power constitutes the essence of politics and a power-based thing cannot be detached from violence. By definition, power involves a person or a group of people dominating another group to imperiously persuade the latter to take the desired route of the former. The actions of the dominated group do not necessarily conform to their wants and interests, rather they consciously or unconsciously take such actions in public as to meet the interests of the governing or dominating group. Other views consider violence independent from political affairs. Adopting a descriptive-analytical approach and employing library sources, this study attempts to indicate that Karl Schmidt, like Hobbes and Machiavelli, believes that violence in politics is a natural thing.
bayan karimi; hasan fathi
Volume 8, Issue 2 , Winter and Spring 2018, , Pages 135-154
Abstract
Plato and Hobbes are one of the most prominent political philosophers who have put emphasis on the necessity of the construction of the government. The superiority of the authoritative government and its features in their political philosophy arises from the states of their times and is based on the ...
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Plato and Hobbes are one of the most prominent political philosophers who have put emphasis on the necessity of the construction of the government. The superiority of the authoritative government and its features in their political philosophy arises from the states of their times and is based on the metaphysical foundation of their thoughts. Plato has considered an absolute scientific-ethical government as an ideal and practical government in order to finish the scientific-ethical anarchies. And Hobbes has proposed an absolute secure-political government in order to finish secure-political insecurities. Our main question in the paper is that: how have Plato and Hobbes established the authoritative government on the base of the features of their metaphysical system. The main claim of the paper is that Hobbes's attitudes about the human nature are reductive and pessimistic and Hobbes, unlike Plato, has not tried to present a good civil life for human beings. However Plato's philosophy is more humanistic because of educational ideals. And Plato prefers the government which regards its civilians not in a beast mood and lust and anger rank, but in a humanistic rank. That is to say, he wants to promote the human being to a virtue which is rational activity.
Yusef Shaghul; Seyyed Rahman Mortezavi
Volume 1, Issue 2 , Winter and Spring 2011, , Pages 97-117
Abstract
According to Derrida, violence and xenophobia existing in the western politics have their roots in metaphysical thought. The western metaphysical tradition, from Plato to Husserl, is the main and primary source of political xenophobia. Having influenced all fields of the western man's thought and practices, ...
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According to Derrida, violence and xenophobia existing in the western politics have their roots in metaphysical thought. The western metaphysical tradition, from Plato to Husserl, is the main and primary source of political xenophobia. Having influenced all fields of the western man's thought and practices, this thought has closed the way to all tolerating and xenophile ideas and practices. Criticizing instances of such a xenophobia, Derrida tries to create a different politics. The present article is, firstly, a research in the nature of Derrida's critique, and then, it discusses the way this critique relates to deconstructive politics.
