Jalal Paykani
Volume 3, Issue 2 , Winter and Spring 2013, , Pages 15-34
Abstract
In history of philosophy, the problem of our knowledge about external world is one of considerable topics and the most important version of that is found in René Descartes. In recent decades, a new approach called Externalism have emerged that seems can respond to this problem especially Process ...
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In history of philosophy, the problem of our knowledge about external world is one of considerable topics and the most important version of that is found in René Descartes. In recent decades, a new approach called Externalism have emerged that seems can respond to this problem especially Process Confidentialism approach. In present article, it have been shown that this theory because of almost tolerable standards and avoidance of strict Cartesian requirements introduce an almost new perspective.
Mehdi Hoseinzadeh Yazdi; Monire Zinolabedini; Mohsen Mollabashi
Volume 6, Issue 1 , Summer and Autumn 2015, , Pages 15-36
Abstract
Michel Foucault was a contemporary philosopher with a global influence. He proposed serious critiques to the earlier intellectuals and was also influenced by many of them. The present study will only examine the epistemic principles of his genealogy through answering questions such as “how did ...
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Michel Foucault was a contemporary philosopher with a global influence. He proposed serious critiques to the earlier intellectuals and was also influenced by many of them. The present study will only examine the epistemic principles of his genealogy through answering questions such as “how did Foucault define truth? What path did he take to get to truth? Was Foucault a relativist? In what domain was he a relativist and what was the basis of his relativism?”. The analysis of the epistemic principles of genealogy showed that Foucault remained loyal to the theory of coherentism in defining truth through both stages. Moreover, in genealogy he had a nominalistic approach and chose ontological relativism and epistemological relativism from many kinds of relativism. Loyal to Nietzsche and his ontological-relativist approaches, he extended the relativism maintained in the genealogy and emphasized that, during every period in history, power determines the truth or falsehood of statements through discourse.
khashayar borumand; mostafa taqavi
Volume 3, Issue 1 , Summer and Autumn 2012, , Pages 19-38
Abstract
In this essay, after regarding a brief overview of Feenberg and Heidegger's views on the current technological atmosphere, their approaches to escaping from this atmosphere will be compared. Feenberg considers emancipation on the basis of democratic values. On the other hand, Heidegger analyzes the present ...
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In this essay, after regarding a brief overview of Feenberg and Heidegger's views on the current technological atmosphere, their approaches to escaping from this atmosphere will be compared. Feenberg considers emancipation on the basis of democratic values. On the other hand, Heidegger analyzes the present technological world in a more fundamental level, and considers the dangers of modern technology from a different point of view. He talks about preparation of readiness for the advent of a saving God. Finally, It will be explained that considering the differences between their attitudes regarding the dangers of the dominant technological atmosphere, Feenberg's approach belongs to the technological paradigm which Heidegger criticizes
Mazdak Rajabi
Abstract
I delineate the conceptions of “the West” and "Occidentology" in Davari's On the West in order to explain them and their relationship with the concept of “us”. The explication of The West seems to be necessary to conceptualize the modern world as universality and condition ...
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I delineate the conceptions of “the West” and "Occidentology" in Davari's On the West in order to explain them and their relationship with the concept of “us”. The explication of The West seems to be necessary to conceptualize the modern world as universality and condition in addition to the relation of our situation and the western world in Davari's book. I hereby put Davari’s concept of The West in the framework of foregoing relationship. Afterwards, I reorient the issue within a further conceptual stage in order to demonstrate potentialities and deficiencies of meaning layers of Davari's Occidentology.
Mosayeb Jovzi; Majid Mollayousef; Mohammad Sadegh Zahedi
Abstract
Aristotle's main concern in this discussion is the issue of merit in rule and the division of its offices. For this purpose, he examines different political regimes and expresses the objections of those regimes in this regard. He says the distribution of political offices should be based on everyone's ...
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Aristotle's main concern in this discussion is the issue of merit in rule and the division of its offices. For this purpose, he examines different political regimes and expresses the objections of those regimes in this regard. He says the distribution of political offices should be based on everyone's contribution to the preservation and provision of the elements of existence and the organization of rule. He also states that the standard of correct and errant regime is provide as much "common advantage " as possible. That is, regimes that seek the benefit of rulers are errant and unjust regimes, and regimes that seek the benefit of the people of society are correct and just. Then, with this standard, he describes the best political regime. He says that this is the regimes consist in serious human beings are ruling and being ruled with a view to the life in accord with virtue. But in the end he concludes that this regime is not feasible, so he proposes a mixed arrangement in which the best hold the ruling offices while the multitude share in deliberation and judging.
Mehdi Banaee Jahromi
Volume 5, Issue 2 , Summer and Autumn 2015, , Pages 21-36
Abstract
This paper attempts to explain why Levinas defends subjectivity, as opposed to philosophers like Heidegger and Foucault and also against structuralists like Strauss, and to show that the ethical subjectivity is a central and constant theme in Levinas’s thought. Levinas believes that ‘ethics’ ...
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This paper attempts to explain why Levinas defends subjectivity, as opposed to philosophers like Heidegger and Foucault and also against structuralists like Strauss, and to show that the ethical subjectivity is a central and constant theme in Levinas’s thought. Levinas believes that ‘ethics’ is first philosophy and defines it as ‘the putting into question of my spontaneity by the presence of the Other’. So the structure of ethical subjectivity is ‘the other within the same’ or disposed towards the other. The ethical relation to the other is described by Levinas in terms of infinity. He thinks, according to the philosophy of Descartes, that the human subject has an idea of infinity, and this idea is a thought that contains more than can be thought. In his view, relation to the infinity (other) is ethical and cannot be reduced to comprehension
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.
Mohsen Daryabeigi
Volume 2, Issue 2 , Winter and Spring 2012, , Pages 23-41
Abstract
In this paper, I will present philosophical attitudes in Arabian thinkers and different approaches about the relation between tradition and modernity and it’s criticisms on Abed Al Jabery’s view. On his view all of these attitudes suffers from methodological plagues.
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In this paper, I will present philosophical attitudes in Arabian thinkers and different approaches about the relation between tradition and modernity and it’s criticisms on Abed Al Jabery’s view. On his view all of these attitudes suffers from methodological plagues.
Omid Reza Janbaz; Ahmad Ali Akbar Mesgari
Volume 4, Issue 1 , Summer and Autumn 2013, , Pages 23-42
Abstract
Nowadays, many scholars refer to humans as social actors. These scholars believe that the realization of humanity and, thus, flourishing of individuality depend not on divided action and abstract reflections of individual people but on responsible participation of each member of human society in his ...
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Nowadays, many scholars refer to humans as social actors. These scholars believe that the realization of humanity and, thus, flourishing of individuality depend not on divided action and abstract reflections of individual people but on responsible participation of each member of human society in his interactions with the world and other humans. The scholars see humans not as individual subjects but as social subjects. This article is an attempt to explain the theoretical basis of this approach. For this purpose, it will consider this ideain one of its most fundamental modes of occurrence, i.e. Hegel's thought. Hegel's notion of the individual subject in thethought of his intellectual ancestors and then his approach in showing men as social subjects will also be addressed
Saeed Baqeri; Seyyed Sadeq Haqiqat
Volume 4, Issue 2 , Winter and Spring 2014, , Pages 23-50
Abstract
The concept of Just War and the relation between Just War and Christian theology is the focal point of discussions about political philosophy in the Christian world for over sixteen centuries. The theory of “Just War” is one of the most important theories of international relations and political ...
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The concept of Just War and the relation between Just War and Christian theology is the focal point of discussions about political philosophy in the Christian world for over sixteen centuries. The theory of “Just War” is one of the most important theories of international relations and political philosophy about peace which was put forward and developed by Saint Augustine (354), the divine thinker and sage. Augustine considers a war as just, if its initiator has divine eligibility and aims at implementation of justice and setting up monotheistic society through war. In his opinion, the theory of Just War has three basic properties: 1. ethics (excellence) and justice, 2. the laws (natural and time-related), 3. commonwealth.
These three points are the most important results of the theory of Just War. On one hand, he puts sin as the basic axis of just war and expresses that the latter is developed to get rid of materialistic life and to form spiritual life. Based on religious topics, Augustine attempted to present a different definition of justice, to show an approach towards justice different from the approaches taken by his predecessors, that had a celestial shape and to offer a clear interpretation of his own spiritual society and utopia based on religious and natural reasons. The theory of Just War, concerning its logical structure, is consistent with the theory of Just War among classical philosophers on the one hand, and with the theory of Holy War among the philosophers of Middle Ages on the other hand
Ali Rabani Kharsegani; Mohammad Mirzaee
Volume 5, Issue 1 , Winter and Spring 2015, , Pages 23-46
Abstract
Discourse theory is the summarization of other approaches into discourse quantitative methods in social and political issues. In the heart of Laclau and Mouffe's theory of discourse is a central principle according to which a social issue or a social identity is never finished. Laclau and Mouffe placed ...
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Discourse theory is the summarization of other approaches into discourse quantitative methods in social and political issues. In the heart of Laclau and Mouffe's theory of discourse is a central principle according to which a social issue or a social identity is never finished. Laclau and Mouffe placed their thought framework on various theoretical domains from Saussure to Derrida, and from Althusser and Foucault to Lacan. In this regard, through centralizing the moment of political articulation, in developing the neo-Gramscian theory of discourse, privileging the political to social by referring back to the political moment of its originary institution, they have built a new theoretical tradition on the ruins of classical Marxism. In this paper, we will analyze the theoretical approach of Laclau and Mouffe in respect of ideology, subject, hegemony, and political
ahmad ali heidari
Volume 6, Issue 2 , Winter and Spring 2016, , Pages 23-47
Abstract
This paper tries to explain the historical stauts of man and it is inspired by Heidegger's "postmodern" conception of ecstatic time (man's actions are always entangled in temporal determinations which provide him with the chance to transcend). According to Heidegger, the thought of death helps him to ...
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This paper tries to explain the historical stauts of man and it is inspired by Heidegger's "postmodern" conception of ecstatic time (man's actions are always entangled in temporal determinations which provide him with the chance to transcend). According to Heidegger, the thought of death helps him to free himself from the selflessness of "the They" and makes his decision authentic. Such circumstances cannot uncover the object man's decision. In order to do this, requires man to go back to his past in which a number of possibilities are given. Philosophical thinking and the great philosopers also belong in this tradition. When going back to his past, man repeats his heros. Iranian man can also look at the possibilities of the Iranisn Dasein in its philosophical past. In the authentic view of history, what counts is not what Dasein has acoomplished or has failed to accomplish, but what is at issue is Dasien's possiblities, what he could do but did not and the possibilities which still exist. The great philosophers of our tradition, Avicenna, Suhrawardi, Mullasadra, Zakaria Razi, Birooni and Avereos have made the thing which counts as our history. With an understanding of their time and age we can understand the difference between our tradition and the modrn and postmodern situation. This way we can open a way out of Western metaphysics, which Heidegger is also trying to accomplish.
mazdak rajabi
Volume 7, Issue 2 , Winter and Spring 2017, , Pages 23-35
Abstract
First, I sketch out main ideas of Suarez concerning the concept of freedom in his Disputations 18th and 19th and his commentary on Aristotle’s De Anima. I elucidate how his metaphysical and non-theological understanding of freedom is. Second, I clarify how Thomas Pink’s categorization of ...
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First, I sketch out main ideas of Suarez concerning the concept of freedom in his Disputations 18th and 19th and his commentary on Aristotle’s De Anima. I elucidate how his metaphysical and non-theological understanding of freedom is. Second, I clarify how Thomas Pink’s categorization of Suarezean concept of freedom could be insufficient regarding the difference between Suarez’s and Thomas Aquinas’s foundations of deliberate acts.
sayyed mahdi biabanaki
Volume 9, Issue 1 , Summer and Autumn 2018, , Pages 23-46
Abstract
Naturalism is a philosophical approach within the tradition of analytic philosophy, which has been one of the dominant trends in analytic philosophy during the last three decades of the twentieth century. From the point of view of many naturalists, naturalism is not only a philosophical approach, but ...
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Naturalism is a philosophical approach within the tradition of analytic philosophy, which has been one of the dominant trends in analytic philosophy during the last three decades of the twentieth century. From the point of view of many naturalists, naturalism is not only a philosophical approach, but at the same time as an "ideology" and a leading factor in the entire tradition of analytic philosophy. However, the answer to the question of "what is naturalism?" Has been with many challenges. Some philosophers find it useless to attempt to formulate naturalism and its definition, and try to formulate naturalism in the context of dialogues between naturalistic and anti-naturalist philosophers in different fields. On the other hand, others do not consider naturalism as a coherent philosophical doctrine, but rather as a research program, which is a combination of methodological approaches or the method of conducting research. Both of these approaches have encountered shortcomings. Our goal in this article is to formulate naturalism based on its basic characteristics. Based on this formulation, the naturalism of combined teachings is of two major characteristics: scientism and avoidance of supernatural. The characteristic of scientism, manifests itself in the approach to avoiding the prior knowledge prior to science, and evolutionism approach to man, life, mind, nature, etc. .The characteristic of avoiding supernatural manifests itself in two components of ontological naturalism and methodological naturalism.
Mahdi Hosseinzadeh
Volume 1, Issue 1 , Summer and Autumn 2010, , Pages 25-46
Abstract
Along with the beginning of the movement of translation, Muslims began to get familiar with the ideas of Greek philosophers. It may be said that more than all other philosophers, it was Socrates who was paid attention to. The earlier Muslim philosophers such as al-Kindi and al-Farabi were familiar with ...
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Along with the beginning of the movement of translation, Muslims began to get familiar with the ideas of Greek philosophers. It may be said that more than all other philosophers, it was Socrates who was paid attention to. The earlier Muslim philosophers such as al-Kindi and al-Farabi were familiar with the Greek inheritance, and it is evident that they were influenced by Aristotle in various disciplines like logic, metaphysics, physics, psychology, and ethics. But, it should be noted that politics is the only discipline in which Muslims' familiarity with Aristotle's works is dubitable. Thus, it is difficult to speak about Aristotle's impacts on the development of political thoughts of Muslim philosophers. According to some researchers, impacts of the Greek inheritance on politics in the Islamic age is restricted to those of Plato and some other philosophers before him; in this regard, they deny Aristotle's impacts on the ideas of Muslims thinkers. Since the subject matter of the present writing hinges directly on solving this problem, in the introduction, the author will provide a historical discussion in this concern; and in what follows, accepting Aristotle's impact on Muslim philosophers, he will discuss this impact till the age of Ibn Rushd and some other distinct Muslim philosophers who have somehow discussed politics.
Maryam Sanepour
Volume 2, Issue 1 , Summer and Autumn 2011, , Pages 25-38
Abstract
Because of development of comparative linguistics in the 19th Century and ethnological findings of the 20th Century, mythology was introduced as a scientific discipline; and, since ancient myths of nations are the most fundamental categories to know various nations, researchers focused on comparative ...
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Because of development of comparative linguistics in the 19th Century and ethnological findings of the 20th Century, mythology was introduced as a scientific discipline; and, since ancient myths of nations are the most fundamental categories to know various nations, researchers focused on comparative mythology as a way to mutual understanding among nations. Because of this, dialogue and interaction between nations began. Thus, comparative mythology is able to remove grounds of disputes and conflicts between nations- which are mostly products of antipathy and absence of a mutual language; for, focus on cultural infrastructures may lead us to find common features among various nations; and such common features may lead to peace and friendship among them. In addition, researchers may pay attention to various climatic necessities because of differences between myths so that each and every nation may be judged under its own conditions; and such a mutual understanding may hinder enmities between nations. It should be noted that in the present article, only western views toward comparative mythology have been discussed and studies.
Behnam Joodi; Majid Tavasoli Roknabadi; hassan Abniki; Ali Ashraf NAzari
Volume 9, Issue 2 , Winter and Spring 2019, , Pages 25-49
Abstract
The first half of the twentieth century, the disappointments emerged due to the collapse of Christian values as well as the ideal of progress in Europe, which led to a rethinking of the foundations of the Modern age and its relation to the Christian Middle ages. These efforts put the issue at the core ...
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The first half of the twentieth century, the disappointments emerged due to the collapse of Christian values as well as the ideal of progress in Europe, which led to a rethinking of the foundations of the Modern age and its relation to the Christian Middle ages. These efforts put the issue at the core of the debate, known as 'Secularization'. About the relation of the Modern age and the Middle ages through the secularization, there are two bases: 'Continuity and Discontinuity', and two important theories about it are theories that, in opposition to each other, the Modern age is 'Secularization of Eschatology' or 'Secularization by Eschatology'. The prominent representatives of these two theories are Karl Löwith and Hans Blumenberg. Accordingly, in this article, by categorizing different positions on the secularization category, we identify Löwith and Blumenberg's positions within this category, then, analyze the arguments of Löwith and Blumenberg.
Ahmad Karimi
Abstract
Focusing on the will to power and reach the superman, Nietzsche's moral thought despises any system based on human humiliation, and introduces Christianity for promoting the morality of slavery, as the morality of the weak, which its emphasis on the original sin and inherent pollution of man kills the ...
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Focusing on the will to power and reach the superman, Nietzsche's moral thought despises any system based on human humiliation, and introduces Christianity for promoting the morality of slavery, as the morality of the weak, which its emphasis on the original sin and inherent pollution of man kills the spirit of will and power and self-esteem in people. Applying a phenomenological method, this research has tried to find the Islamic teachings which drew Nietzsche's attention and to explore the consistency of his intellectual system with those teachings. According to him, Islam is a religion that recognizes the passion, will, selectivity, and authenticity of man and has an honest understanding of human nature, and a positive and realistic view of the world that is in line with Nietzsche's philosophy and especially the idea of the will to power. Moreover, the theory of perspectivism has contributed to a pluralistic understanding of religions, and the adaptation of some Islamic teachings to parts of his philosophical apparatus has provided him with a positive view of Islam. Paying attention to the realm of the heart and emotion in the mystical wisdom of Islam has also been consistent with its principles in the critique of modern reason.
Shirzad Peik Herfeh
Volume 8, Issue 2 , Winter and Spring 2018, , Pages 29-56
Abstract
This article argues that “democracy” does not necessarily guarantee “liberty” and “human rights,” and analyzes the causes of such an inconsistency and the solutions for reconciling them in the ideas of James Madison, Alexis de Tocqueville, and John Stuart Mill. The ...
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This article argues that “democracy” does not necessarily guarantee “liberty” and “human rights,” and analyzes the causes of such an inconsistency and the solutions for reconciling them in the ideas of James Madison, Alexis de Tocqueville, and John Stuart Mill. The US founding fathers and the Federalist authors, found out the possibility of the emergence of this inconsistency and, following Locke and Montesquieu, proposed a set of “institutional devices” such as “separation of powers,” “a system of representation,” “a system of checks and balances,” and “legal guarantees of minority rights” to defend “liberty” and “human rights.” However, distinguishing “social and cultural causes” from “political and institutional causes,” this article believes that this problem in “democracy” is too complicated to be solved by mere “institutional devices.” It argues that “violating minority rights,” “suppression,” “tyranny of the majority,” and “despotism of the custom” are still possible even in a democratic system, and it is impossible to solve them by mere “institutional devices.” So, using Tocqueville’s observations and argumentations in Democracy of America, his distinction between “mild despotism” and “tyranny of the majority,” and also the concept of “public consent” in Noam Chomsky’s and Edward S. Herman’s Manufacturing Consent, this article analyzes the possible types of “tyranny” and “despotism” in a democratic system, the effect of “mild despotism” on “self-censorship,” “political and social pressures on the dissenters,” and incapability of the mere “institutional device”" in solving these problems. Then, it shows the development of the theory of “mild despotism” in Mill’s theory of “despotism of the custom,” and analyzes his argumentation that it is more dangerous than “political despotism” for “development and welfare in society.” Finally, it analyzes Mill’s theoretical and practical proposals for solving this problem.
Nahid Shahbazimoghadam; Sara Vazifehshenas
Volume 7, Issue 1 , Summer and Autumn 2016, , Pages 29-44
Abstract
In his seminal work, Of Grammatology, Jacques Derrida puts forward the notion of arche-violence. In Derrida’s view, the physical acts of violence all originate in a general, abstract violence which Derrida calls it the “first violence.” He claims that violence, in all its forms and ...
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In his seminal work, Of Grammatology, Jacques Derrida puts forward the notion of arche-violence. In Derrida’s view, the physical acts of violence all originate in a general, abstract violence which Derrida calls it the “first violence.” He claims that violence, in all its forms and manifestations, begins with language. This originary violence is an indispensable part of language functions by bringing difference into play, which in turn constructs oppositional poles. These differences and oppositions by influencing all interpretive systems establish violence in society as we understand it. The aim of this paper is to draw on Derrida’s arche-violence and the feminist discourses being inspired by his theories in order to explore the root causes of violence and oppression against women. Accordingly, the main concern of the present study is that violence against women has its root in language and the culture originating from that, and investigating individual cases of violence from a psychological perspective actually hinder finding the proper solution to this individual and social issue.
Shirzad Peik-Herfeh
Volume 3, Issue 2 , Winter and Spring 2013, , Pages 35-56
Abstract
The main aim of this paper is to describe and analyze one of the most significant criticisms of classical utilitarianism in the Anglo-Saxon philosophical tradition. This criticism, called the “integrity criticism,” was put forward by Bernard Williams in 1973 and, along with the so-called ...
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The main aim of this paper is to describe and analyze one of the most significant criticisms of classical utilitarianism in the Anglo-Saxon philosophical tradition. This criticism, called the “integrity criticism,” was put forward by Bernard Williams in 1973 and, along with the so-called “justice criticism” which was put forward by John Rawls in 1971, is counted as the most significant criticism of classical utilitarianism. It argues that utilitarianism threatens the agent’s “integrity” and “autonomy,” and brings extensive “alienation” from her considered moral judgments and friendly and lovely relationships. This paper describes Bernard William’s criticism of classical utilitarianism and its various guises. Then, using Roger Crisp’s, Julia Driver’s, and Timothy Chappell’s interpretations, it analyzes it from various perspectives. Analyzing the “integrity criticism” in its various guises enriches our understanding of “utilitarianism” and helps us to find out how and why its different forms have been put forward.
Elnaz Taghizadeh; Ahmad Ali Heydari
Volume 5, Issue 2 , Summer and Autumn 2015, , Pages 37-53
Abstract
This essay intends to explain the meaning of nothingness in the Heidegger's thought. In ‘What is metaphysics?’, Heidegger focuses on the question of nothingness. According to Heidegger, understanding the meaning of ‘nothingness’ as the ‘complete negation of the totality ...
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This essay intends to explain the meaning of nothingness in the Heidegger's thought. In ‘What is metaphysics?’, Heidegger focuses on the question of nothingness. According to Heidegger, understanding the meaning of ‘nothingness’ as the ‘complete negation of the totality of being’ is not epistemologically possible. In order to grasp the meaning of nothingness we should adopt an existential approach. Dasein experiences Nothingness through the fundamental mood of anxiety. By discussing the experience of nothingness as complete negation of the totality of being Heidegger is looking for Dasein’s transcendence and freedom through releasing Dasein from anxiety caused by being surrounded by beings which impede its fundamental freedom. We will show how Heidegger, through the meaningful questioning of being and nothingness, enables us to take a fresh look on our being, beings, and life as a whole.
Reza Dehghani; Ali Asghar Mosleh
Volume 6, Issue 1 , Summer and Autumn 2015, , Pages 37-57
Abstract
Wir leben in einer Welt, in der eine doppelte gegenläufe Bewegung von Globalisierung und Regionalisierung vor sich geht. Die Religion ist in einem noch vor wenigen Jahren unvorstellbaren Ausmaß wieder präsent. Das sichtbaste Anzeichen einer Änderung war Islamismus. Eine der wichtigen ...
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Wir leben in einer Welt, in der eine doppelte gegenläufe Bewegung von Globalisierung und Regionalisierung vor sich geht. Die Religion ist in einem noch vor wenigen Jahren unvorstellbaren Ausmaß wieder präsent. Das sichtbaste Anzeichen einer Änderung war Islamismus. Eine der wichtigen Kulturen, die sich als religiöse Kultur aufzeigt und darüber viele Mißverständnisse gibt, ist Islam. Etwa 1,2 Milliarden Muslime leben zu Beginn des dritten Jahrtausends auf der Erde. Wir haben in den letzten Jahrzehnten einen wachsenden Interesse an dem Islam miterleben, das mit jedem globalen Ereignis unter den Namen Islam, iranische Revolution (1979) oder Zunahme der islamische Bewegungen in Palästine usw. gesteigert. Diese steigende Interesse steht seit dem tragischen Ereignissen des 11. September 2001 auf einem nie der gewesenen Nieveau.
Abbas Isazadeh Isazadeh; Seyed Hossein Sharafoddin Sharafoddin
Volume 7, Issue 2 , Winter and Spring 2017, , Pages 37-61
Abstract
We have seen that Islamophobia is said to be an ‘unfounded hostility towards Islam’. It is some researchers’ contention that they need to rethink this definition, and see Islamophobia not as ‘unfounded hostility’, but a hostility for which reasons may exist. They argue that, ...
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We have seen that Islamophobia is said to be an ‘unfounded hostility towards Islam’. It is some researchers’ contention that they need to rethink this definition, and see Islamophobia not as ‘unfounded hostility’, but a hostility for which reasons may exist. They argue that, it is important to acknowledge that Islamophobic attitudes are rooted into a complex socio-political ideology. Plus in order to engage with the key arguments that shape the conflictual and dialogic models of analysis, one should be familiar with classic texts and contemporary works related to explanatory frameworks. In this article, Clash of Civilizations as one of the most important of these conceptual frameworks will be discussed in detail. First, we talk about theory of Clash of Civilizations and two well-known spokespersons for it i.e. Bernard Lewis and Samuel Huntington. Then, we’ll explain how this thesis became the main root and foundation of Islamophobia in 2000s and why western media and politicians welcomed this explanatory framework and helped Lewis and Huntington to propagate their theory in public discourse in the last two decades.
Mohammad Taqi Tabatabaei
Volume 8, Issue 1 , Summer and Autumn 2017, , Pages 37-53
Abstract
There is a perplexing transition in Dr. Reza Davari's thought, when he problematizes the relation between Iranian and Western history/cultures, on which this paper is focusing. The interprative objective is to clarify this transition on the basis of the implicit relation between the two most fundamental ...
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There is a perplexing transition in Dr. Reza Davari's thought, when he problematizes the relation between Iranian and Western history/cultures, on which this paper is focusing. The interprative objective is to clarify this transition on the basis of the implicit relation between the two most fundamental concepts in his earlier and later thought respectively westernization and underdevelopment. Although, by this transition, the level of discussion transits from an ontologico-philosophical to an intellectualist one. So, there are two different levels of problematization in his thought which differ deeply. Therefore, we are not just dealing with the substitution of fundamental concepts, but with different problematizations and different levels of discussion. Obviously, there will be new problems arising which are not just conserning with the justification of the transition but with the problematization of westernization itself. Finally, it's been concluded that in order to clarify these new problems, we should step back to the level of philosophical discussion, and first of all to the clarification of the I-not-I relation which has been neglected thouroughly in the whole project.
