seyyed majid kamali; mohammad meshkat; yoosef shaqool; saeed binaye moutlaq
Volume 6, Issue 2 , Winter and Spring 2016, , Pages 115-132
Abstract
In this article, it is a matter of expressing (analyzing) the Hegelian reading from Aristotelian ethics under two fundamental concepts, that is, "happiness" and "virtue" and also the implications of this reading. According to Hegelian Interpretation, two above concepts have more social functions than ...
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In this article, it is a matter of expressing (analyzing) the Hegelian reading from Aristotelian ethics under two fundamental concepts, that is, "happiness" and "virtue" and also the implications of this reading. According to Hegelian Interpretation, two above concepts have more social functions than Aristotelian and classical one. Moreover they have also subjective objectify through which Individual and community in dialectical process in a virtual framework can receive the only Good, that is, freedom. Originality and in a sense priority of the political thought in Hegel's philosophical system requires an ethical system that can act beyond Aristotelian moral naturalism and explain external relations and the requirements of social and political life. Thus in Hegel's thought, happiness and virtue have however the unique important such as Aristotle's ethical system, their roles go beyond the education of people. This study demonstrates that Hegel, by employing the two fundamental concepts of Aristotelian ethics, happiness and virtue, in the general framework of his thinking, provides the basis for the transformation of their meaning
Maryam Saneapour
Volume 8, Issue 2 , Winter and Spring 2018, , Pages 115-134
Abstract
Reason is Difference among human and animal that makes human civilization. But creek mythology and philosophy believe that women are imotional and irrational. Modern Philosophers like Kant also introduce women irrational so they are inappropriate to social and political and economical area. But philosophers ...
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Reason is Difference among human and animal that makes human civilization. But creek mythology and philosophy believe that women are imotional and irrational. Modern Philosophers like Kant also introduce women irrational so they are inappropriate to social and political and economical area. But philosophers of feminism criticize the patriarchal approach about rationality. They believe patriarchal approach causes both sexual injustice and other injustices in human civilization. So feminist philosophers are trying for another discourse of reason because of bringing women to social and political and economical area sothat maternal rationality returns kindness and peace to mankind societies. In this article after analyses of modern male rationality and critiques of post modernism, the author evaluates feminist theories and presents rationality standards that don't get in trouble with human confrontation and duality of subject/ object, me/other, main/ subsidiary.
Amir Sadeghi
Volume 1, Issue 1 , Summer and Autumn 2010, , Pages 117-134
Abstract
Along with the modern age, "conflict between religions" has been introduced as a philosophical problem for which various solutions have been provided in accord to different views of thinkers. The present writing goes to criticize one of such solutions posed by the contemporary English philosopher, John ...
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Along with the modern age, "conflict between religions" has been introduced as a philosophical problem for which various solutions have been provided in accord to different views of thinkers. The present writing goes to criticize one of such solutions posed by the contemporary English philosopher, John Hick. While avoiding repetitions, the present article will describe the main reasons behind inefficiency of this solution, and criticizes it from epistemological, empirical, philosophical, and theological viewpoints. The present article will show that to confront various cultures, their main principles cannot be ignored and, if ingnored, which challenges we will have to face.
Bijan Abdolkarimi
Volume 1, Issue 2 , Winter and Spring 2011, , Pages 119-146
Abstract
The article seeks to criticize Jalal Al-ahmad's conceptions, in particular in contrast to Iranian contemporary thinker, Ahmad fardid's profound insigts, of the concepts of the West and Westrnizaton, his understanding of social, historical causes of Westernization and also his realization of tradition ...
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The article seeks to criticize Jalal Al-ahmad's conceptions, in particular in contrast to Iranian contemporary thinker, Ahmad fardid's profound insigts, of the concepts of the West and Westrnizaton, his understanding of social, historical causes of Westernization and also his realization of tradition and necessity of return to it, which have had a very basic role in the formation of the paradigm of Iranians' social thought in contemporary history. It is worthy to mention that Al-ahmad's social thought paradigm has domination in Iranaian recent social sphere yet after about the past of half a century from being written his Westernization.
gholamali soleimani
Abstract
The new right, like its predecessors during the years between World War I and the Second World War, there were violent acts such as Burning places and shelters of immigrants, Assassination and murder, humiliation of colored people, beatings of immigrants, sending messages and threatening comments, ...
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The new right, like its predecessors during the years between World War I and the Second World War, there were violent acts such as Burning places and shelters of immigrants, Assassination and murder, humiliation of colored people, beatings of immigrants, sending messages and threatening comments, and slogans and hatred of religious places. Nevertheless, in the context of the "counter-terrorism" meta -narratives, many violent acts are attributed to immigrants especially to Muslims. This research seeks to answer the question of how the ideological foundations of the emerging new right in the West can be analyzed? And in West, what are the differences of the "other" as the case of extreme right-wing violence? In response to the above question, this research by documentary method for data collection and through discourse analysis, examined the Foundations of thoughts of the new right. The extreme right discourse in the West seems to be based on an irreconcilable division between "us" and "them," or "self" and "another," and emphasizes a kind of valuation that goes beyond differences. It indicates the superiority of "us" over "them".
morteza Noori
Volume 7, Issue 2 , Winter and Spring 2017, , Pages 123-143
Abstract
Frankfurt School, commonly named Critical Theory, is one of the main representatives of contemporary counter-enlightenment movement. Horkheimer and Adorno, two main theorists of this school, argue that the enlightenment contradicts itself through a dialectical process, undermining the intellectual foundations ...
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Frankfurt School, commonly named Critical Theory, is one of the main representatives of contemporary counter-enlightenment movement. Horkheimer and Adorno, two main theorists of this school, argue that the enlightenment contradicts itself through a dialectical process, undermining the intellectual foundations of its own values. According to them, the domination of instrumental reason, which is the result of enlightenment's dialectical development, culminates in dissolving any objective ground for commitment to such ideals as human freedom, equality, and respect for human rights. They see enlightenment's turn to pragmatism in the current century as the sign of its intellectual bankruptcy. In this essay, first I would try to elaborate their criticism of enlightenment, and then answer them from Richard Rorty's point of view. As one of enlightenment's contemporary defenders, he argues that enlightenment's turn against rationalism and toward historicism and pragmatism is the sign of its maturity through a dialectical process of self-canceling and self-fulfilling. Last of all, I would argue that the contemporary pragmatic liberalism, as immediate successor of Enlightenment, is not subject to the charge of resignation in the face status que, being able to criticize it in the light of ends and ideals to which our identities and traditions are most deeply attached.
Ali Latifi
Abstract
Understanding the process and conditions of the constitution of modern educational science during the cultural and social history of modern world has a key role in comprehending the nature of educational science, those mentalities and big ideas which govern it and its legacy for today's educational world. ...
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Understanding the process and conditions of the constitution of modern educational science during the cultural and social history of modern world has a key role in comprehending the nature of educational science, those mentalities and big ideas which govern it and its legacy for today's educational world. To reach that aim, this research studies the socio-cultural grounds of the formation and development of modern educational science by analyzing first-hand and second-hand historical resources about educational science and modern education across regions along the modern history, using historical-analytical method. Based on the findings of the research, six main grounds have been recognized as most effective in the formation of educational science and explained in detail and they are as follows: necessity of preparing new generation for the modern society and inefficiency of traditional institutions, educationalization of social problems, discovering childhood, psychologism (in education), schools and teacher training institutes and finally, the profession of teaching and professionalization of various educational occupations.
Zahra Vasheghani Farahani
Volume 2, Issue 1 , Summer and Autumn 2011, , Pages 101-123
Abstract
The present article is a short report of the most important philosophical issues of Plato concerning theory and politics. The main point concerns realization of an Ideal State which is discussed under political philosophy. At first, Plato's ideas concerning knowledge, permanence of the soul, doctrine ...
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The present article is a short report of the most important philosophical issues of Plato concerning theory and politics. The main point concerns realization of an Ideal State which is discussed under political philosophy. At first, Plato's ideas concerning knowledge, permanence of the soul, doctrine of Ideas which is one of the most fundamental principles of Plato's philosophy, are discussed; then, issues such as justice, education, moral virtue, and the way a country should be administrated are studied. Concerning his Ideal State, Plato says: the State should be controlled by the wise people since they enjoy virtues and have succeeded to find the truth. Also, through a dialectical methodology, he tries to elevate knowledge from the level of sensible things to intelligible ones. For the same reason, he introduces an analogy which is well-known as "cave imprison". In this analogy, man makes rational limits of his knowledge, and, by education and purification of the soul, finds the absolute truth which is the same as the world of Ideas. Plato proceeds with Ideas step by step and says that philosophers have been freed from the prison of ignorance and have seen the unseen world, and since they have found the true knowledge, then they are more competent to rule.
rohollah noori; mohammadreza rikhtegaran
Volume 3, Issue 1 , Summer and Autumn 2012, , Pages 109-126
Abstract
Wilhelm Dilthey, one of the classical hermeneutic philosophers, had a great role in the development of hermeneutics. His top most roles in philosophy were to analyze hermeneutics epistemologically and to defend its value and position. Analysis of the reasons why Dilthey paid great attention to the humanities ...
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Wilhelm Dilthey, one of the classical hermeneutic philosophers, had a great role in the development of hermeneutics. His top most roles in philosophy were to analyze hermeneutics epistemologically and to defend its value and position. Analysis of the reasons why Dilthey paid great attention to the humanities Signifies that his era coincided with complete eradication of the humanities and an unprecedented growth of experimental sciences. Therefore, as a reaction to the supremacy of natural sciences, Dilthey tried to pave the way so that humanities will be objectified and get a valuable position like natural sciences. This idea raised a very basic question in his mind “How is it possible to gain a valid, objective and definite understanding and identification in humanities as in natural sciences? After a great deal of long deliberation, Dilthey concluded that selecting a firm basis as well as a right path helped natural sciences to succeed, while humanities have neither a firm basis nor a right and definite path. Thereafter, Dilthey thought his duty was to establish humanities on the one hand and to provide it with a right path on the other hand. Due to this point, he started his work from 1883 and continued it up to the end of his life. Writing several valuable books was the result of his work in this area .The first one was “An introduction to the human science" and the last one was "Formation of the historical world in humanities."In his first book and under the principal called "phenomentality" or "facts of consiouness", Dilthey declined the origin of everything that exists to a mental or internal moved. he, then, based science and especially humanities on this viewpoint. To achieve his goal, he selected self-reflection and introspection procedure. But later on, he came to know that one cannot solve the objectivity problem with this sort of analysis. Therefore, changing his view, Dilthey replaced “facts of consiouness "with" the objectivity of soul”. By doing this, he intended to solve the problem of understanding and defend the value and objectivity of the humanities. The purpose of this dissertation is to analyze ups and downs of what Dilthey did in this regard.
Akram Noorizadeh; Yusof Shaghool
Volume 6, Issue 1 , Summer and Autumn 2015, , Pages 121-139
Ahmad SHahgoli
Abstract
One of the issues concerning technology is the orientation discussion. This issue has always had Proponents and opponents. Some see technology as directional and some know technology being neutral. The neutralists view technology as merely a user-defined tool. In this study, based on a orientational ...
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One of the issues concerning technology is the orientation discussion. This issue has always had Proponents and opponents. Some see technology as directional and some know technology being neutral. The neutralists view technology as merely a user-defined tool. In this study, based on a orientational interpretation. According to this study, technology is oriented in different manners. Some of these aspects as follows: orientation in terms of fundamentals, orientation in terms of frameworks, orientation in terms of application, orientation in terms of supplies, orientation in terms of requirements, orientation in terms of context and subtext, orientation in terms of the all–collectinely of the systematics, orientation in terms of the genuine effects of the technology, and orientation in terms of results. According to this approach, the orientation of technology does not essential to the nature of technology, but the purpose of this orientation is among the majority of these technological attributes and characteristics in human will.
Zakaria Ghaderi
Volume 2, Issue 2 , Winter and Spring 2012, , Pages 127-179
Abstract
Abstract: the basis of dualism in western philosophy, that flourished in modernity, was built upon the opposition between reason/intuition, heaven/earth, spirit/body, pleasure/morality. Foucault extends the criticism of this dualism to its final station in favor of intuition/earth. This paper will consider ...
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Abstract: the basis of dualism in western philosophy, that flourished in modernity, was built upon the opposition between reason/intuition, heaven/earth, spirit/body, pleasure/morality. Foucault extends the criticism of this dualism to its final station in favor of intuition/earth. This paper will consider Foucault’s thought, his separation from philosophical/political discourse of modernity. Modernity started with humanism, but Foucault regarded the transition to modernity not as a transition to freedom and liberty, but as a transition from an observable domination to an unobservable one and takes all truth claims and general principles special formulation of hegemonic relations and power technologies.
Rezvan Yousefi; deyyed hamid Talebzadeh
Volume 8, Issue 1 , Summer and Autumn 2017, , Pages 127-146
Abstract
According to Kant, men need a system of their own intellectual knowledge united under one Idea for reaching science. All parts and their relations of the system are determined a priori. This organized unity grows from within. Different a priori concepts of the system, leading to dual legislative realms, ...
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According to Kant, men need a system of their own intellectual knowledge united under one Idea for reaching science. All parts and their relations of the system are determined a priori. This organized unity grows from within. Different a priori concepts of the system, leading to dual legislative realms, are natural concepts and the concept of freedom. The system itself unites this dualism to keep its unity .The transcendental ideas of reason have a role in this task. This essay wants to show it.
Mousa Najafi
Volume 3, Issue 2 , Winter and Spring 2013, , Pages 129-149
Abstract
Islamic Civilization is a subject with great importance, not only concerned with the identity of the Islamic world but also can be an effective factor in establishing it in the time when the Western Civilization beholds nothing equal to itself. But finding ups and downs occurred in the Western Civilization ...
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Islamic Civilization is a subject with great importance, not only concerned with the identity of the Islamic world but also can be an effective factor in establishing it in the time when the Western Civilization beholds nothing equal to itself. But finding ups and downs occurred in the Western Civilization and how important this ups and downs is, are problems that can be a subject for research. Besides, in the discussion of the scientific and social developments in the human history, usually three periods are considered as criterions, that are Hellenic Ages, Middle Ages, and New Age; but this historical division includes mostly the scientific and social history of Europe and the West.
This article discusses scientifically how to consider certain periods for the Islamic Civilization as well as its ups and downs during five great historical changes from various points of view. Two of these five periods studied in this article are the decadence and three of them are the exaltation of the Islamic civilization. Now we are in the third period of exaltation and the fifth step of development of the Islamic civilization. It can be a multilateral critical and comparative look at the history and development of the Islamic Civilization as compared with those of the Western Civilization.
sajedeh allameh; reza navah
Abstract
Reflexivity not only is one of the most remarkable characteristics of modern life but also depicts an important idea challenge of the contemporary social sciences’ thinkers. For such sociologists like Anthony Giddens reflexivity plays a key role in modern era as an inseparable part of political ...
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Reflexivity not only is one of the most remarkable characteristics of modern life but also depicts an important idea challenge of the contemporary social sciences’ thinkers. For such sociologists like Anthony Giddens reflexivity plays a key role in modern era as an inseparable part of political and moral everyday life. Meanwhile, Michel Foucault raise the question in which he asks how reflexivity can be exist in the realm of power relations and reproduction of social forms of domination. This paper attempts to clarify the process of transformation of reflexivity as the most important feature of modern life through applying Foucault’s genealogic point of view. relying on original materials, we looks at the definition of reflexivity for Giddens in the first section and then in the second part we intend to use the Foucault’s genealogic point of view to elaborate the process of transformation of reflexivity to the main feature of modern world. This article will show us the importance of re-evaluation of our trust to the reflexivity in the modern world.
Ali Fath Taheri
Volume 4, Issue 2 , Winter and Spring 2014, , Pages 131-158
Abstract
One of the important problems in the history of philosophy is the problem of time. Though many philosophers tackled this problem, in the contemporary period it was undoubtedly Henry Bergson who first treated it seriously, to the extent that his philosophy was known as the philosophy of time. He founded ...
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One of the important problems in the history of philosophy is the problem of time. Though many philosophers tackled this problem, in the contemporary period it was undoubtedly Henry Bergson who first treated it seriously, to the extent that his philosophy was known as the philosophy of time. He founded the beginning and ending point of his philosophy based on the intuition of time and, in strict sense of the word, on the intuition of duration. According to the tradition of his dualism, there are two approaches toward time in Bergson's philosophy: metaphysical approach and epistemological approach. With reference to the metaphysical approach, this article seeks to cast some light on the reality of time, although the conceptual description of time seems to be impossible and indeed such an approach contradicts the nature of Bergson's philosophy. This is because by imprisoning time in certain concepts, we may do away with his duration and continuity which constitute the essence of his philosophy.
On the whole, Bergson sought to elaborate two negative and affirmative points concerning time: So far as the former is concerned, time is not an independent concept, and indeed it is identical with place, though differentiated from it. As for the latter, time is a spiritual and psychological matter that Bergson calls duere (duration). In this sense, time is an independent fact; indeed it constitutes the basis and reality of everything
seyyed nematollah abdorrahimzadeh
Volume 9, Issue 1 , Summer and Autumn 2018, , Pages 133-152
Abstract
The Republic and the Laws in the Platonic dialogues are not only the longest, but also the most important of all. Plato plans in these two dialogues the foundation of two cities called Kallipolis and Magnesia and the subject of the article is that way or path Plato has passed in favor of founding two ...
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The Republic and the Laws in the Platonic dialogues are not only the longest, but also the most important of all. Plato plans in these two dialogues the foundation of two cities called Kallipolis and Magnesia and the subject of the article is that way or path Plato has passed in favor of founding two cities. The word road is here the main term with an attention to its metaphoric application in Greek literature and thought, especially in Parmenides’ poem and Heraclitus’ fragments which had a fundamental effect in formation of Platonic thought and philosophy. The ways of truth and opinion in Parmenides’ poem and the ways up and down in Heraclitus’ fragments indicate well to this metaphoric application and have told in Plato's cave allegory in form of the way up ascending to the truth and down descending to the cave of opinion and delusion. At the beginning of the Symposium, the way up or ascending path lays in front of Apollodurus who wants to go up from his home in Phaleron to Athens and then, Diotima at the top of her teaching to young Socrates shows him the ascending way to the beauty. Regarding these two ways, Platonic Socrates walks the descending way to build Kallipolis so that by coming down and dwelling in the house of some leaders of Athenian democracy, releases them from their shady illusions and leads them to Kallipolis. The Plato’s way in the Laws is in contrast to the Republic and instead of Socrates, this is the Athenian Stranger that along with his two comrades walks the ascending way from the city of Cnossos to the cave and temple of Zeus at Mt. Ida and at each part of this pilgrimage route for visiting the truth, a piece of Magnesia is constructed. In such a way, the route of Athenian Stranger in the Laws is in contrast to the Socrates’ way in the Republic and unlike Kallipolis, there is no place for the Philosopher-King and his absolute rule in Magnesia.
nayerehsadat mirmousa
Volume 9, Issue 2 , Winter and Spring 2019, , Pages 133-156
Abstract
In Being and Time, Heidegger acknowledges Bergson as a pivotal thinker with respect to time and praises his attempt to overcome the traditional concept of time. But he claims that Bergson’s way of doing so ultimately fails. Because the concept of duration as “qualitative succession of conscious ...
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In Being and Time, Heidegger acknowledges Bergson as a pivotal thinker with respect to time and praises his attempt to overcome the traditional concept of time. But he claims that Bergson’s way of doing so ultimately fails. Because the concept of duration as “qualitative succession of conscious states” is still involved with the components of traditional time like succession. In The Basic Problems of Phenomenology, he argues that Bergson misunderstands Aristotle’s account of time in ways that lead to the view that Aristotle reduces time to space. In this article, I have considered Heidegger’s critiques, and have concluded that these critiques seem to be correct. According to Heidegger, the duration is not original Temporality. The original time is understood with respect to Being, which is neglected in the definition of duration. Time is a temporality of the existence of Dasein. By analyzing the existence of Dasein as a care, time cannot be present-at-hand. the temporality of Dasein is nothing but a process that temporalizes itself. The temporalizing is the condition of both meanings of time; traditional time and duration.
Ali Moradkhani
Volume 1, Issue 1 , Summer and Autumn 2010, , Pages 135-150
Abstract
The question posed in the present article is that, in spite of the claim posed by Fukuyama himself, how much his "end of history" may be of a Hegelian origin. In this article, as an introduction, some points will be discussed concerning "end" including "end of history"; then, Fukuyama's idea will be ...
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The question posed in the present article is that, in spite of the claim posed by Fukuyama himself, how much his "end of history" may be of a Hegelian origin. In this article, as an introduction, some points will be discussed concerning "end" including "end of history"; then, Fukuyama's idea will be discussed on the basis of his The End of History and the Last Man. Then, as required by the context of article, the author will reflect upon Kojève's interpretation of Hegel; finally, he will return to the main question of the article, criticize Fukuyama's claim for Hegelian origin, and mention differences between him and Hegel.
Hussein Harsij; Hejrat Izadi
Volume 4, Issue 1 , Summer and Autumn 2013, , Pages 135-161
Abstract
Today, due to superiority of modernist spirit, phenomena, to define their identities, have to identify their relations to modern and postmodern elements. Modernity, with its emphasis on rationalism, created a world that ignored invisible dimensions of being. Postmodernism involves a new approach to the ...
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Today, due to superiority of modernist spirit, phenomena, to define their identities, have to identify their relations to modern and postmodern elements. Modernity, with its emphasis on rationalism, created a world that ignored invisible dimensions of being. Postmodernism involves a new approach to the notion of identity, at odds with the modern tendency of foundationalism. Foucault, Laclau, and Mouffe, as affirmative post-moderns, argue that any discourse, with creation of its special regime of truth and the determination and formation of identities, keeps something in every context and eliminates some other stuff. They believe that to overcome modern identity crisis, caused by absolutism, it is necessary to reduce structural determination of modern world; however, they eventually conceded that the modern world cannot escape from the constraints of modern self-established structures. This paper studies the general solutions offered by post-moderns for overcoming such a crisis, with the analysis of factors responsible for creating identity crisis in modern world. It also, by emphasizing on theories of Foucault, Laclau, and Mouffe and by utilizing descriptive method, analyzes postmodern statements in knowledge, power, and politics, as the creator of modern world. Finally, by utilizing analytical method, this study finds out the relationships among these statements for saving modern human being from identity crisis.
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.
Esmail Noshad; Yousef Shaghool
Volume 5, Issue 2 , Summer and Autumn 2015, , Pages 137-152
Abstract
The ideas of self, God, and universe are supposed to do a regulative role in Kant's Critique of Pure Reason. These ideas are applied to unify the phenomena fragments through space and time as well as the categories applied by the Understanding. We demonstrate that, in Critique of Practical Reason, Kant ...
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The ideas of self, God, and universe are supposed to do a regulative role in Kant's Critique of Pure Reason. These ideas are applied to unify the phenomena fragments through space and time as well as the categories applied by the Understanding. We demonstrate that, in Critique of Practical Reason, Kant introduces the subject in constitutional and non-theoretical way referring to the transcendental free will. The ideas of God and universe are also presented in a reflective and subjective way in Critique of the Power of Judgment. Thus, a transcendental consistency can be observed among the three critiques. However, a controversial question is raised in the third critique, ‘the sublime’, which cannot be resolved within the Kantian system. Kant tries to attribute the sublime to the ideas of reason, but the experience of the sublime is an extraordinary chaotic element that threatens his entire system and paves the way to deconstructive interpretations of people like Derrida or Deleuze. In this way, a postmodernist and eccentric interpretation of the Kantian system appears.
Sediqeh Musazadeh; Hasan Fathi
Volume 1, Issue 2 , Winter and Spring 2011, , Pages 147-162
Abstract
In the present article, Kant's view concerning metaphysics has been studied. Having explained lexical and terminological meaning of the term "metaphysics" as understood by Aristotle, the authors have made mentions to various metaphysical systems from Plato to Descartes and his followers. Then, the meaning ...
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In the present article, Kant's view concerning metaphysics has been studied. Having explained lexical and terminological meaning of the term "metaphysics" as understood by Aristotle, the authors have made mentions to various metaphysical systems from Plato to Descartes and his followers. Then, the meaning of the term, as understood in Kant's philosophy, has been studied; and its negative and positive aspects in his philosophy have been discussed. After that, the article comes to the conclusion that, influenced by Hume's ideas, Kant negates metaphysics in its traditional sense (i.e. theoretical and certain knowledge of God, world, and soul). But, he accepts metaphysics in the sense of theoretical support of empirical science, and considers a systematizing role for issues discussed in the traditional metaphysics as well. He leaves confession to objective existence of issues posed in the traditional metaphysics to be discussed in the field of practical reason.
Sina SHeikhi; Seyyed mohammad taqi CHawoshi
Abstract
Hegelian interpretation of Marx's thought is a common interpretation in the humanities and their commonality in the use of dialectical methods is the main reason for this treatment. Without denying Marx's influence on Hegel, attention to Kant's philosophy will lead us to another account of Marx's thought ...
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Hegelian interpretation of Marx's thought is a common interpretation in the humanities and their commonality in the use of dialectical methods is the main reason for this treatment. Without denying Marx's influence on Hegel, attention to Kant's philosophy will lead us to another account of Marx's thought that would be far removed from Hegel's thought. If Marx's method is read with dialectical tolerance, it differs from Hegel's dialectic more than the inverted position of consciousness and matter. Hegel's dialectic consists of three multiplications, the third multiplication coming from the sum of the contradictions between the first and the second multiplication, but Marx's dialectic, like Kant's dialectic, is two-fold and so-called "negative", because the post-revolutionary situation, especially the classless one, It is not the sum of the a priori stages of societies and has a fundamental and qualitative difference with the past form of human life. Moreover, just as a critique of Kant's thought means examining the a priori conditions for the realization of things, so Marx in his critique of political economy seeks to find the a priori conditions for the realization of the Classless situation and does not provide a clear picture of the Classless situation. Give. With this view, the Classless situationin Marx's thought would become Kant's regulatory idea.
Mohammad Javad Ranjkesh; saeede sadat geramian
Abstract
The goal of this research is to identify various aspects of Iranian foreign policy through discourse analysis. For this purpose, two outstanding periods in contemporary Iranian history have been considered. Foreign policy of Mohammad Mossadegh from 1320 to 1332 and foreign policy of Mohammad Reza Pahlavi ...
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The goal of this research is to identify various aspects of Iranian foreign policy through discourse analysis. For this purpose, two outstanding periods in contemporary Iranian history have been considered. Foreign policy of Mohammad Mossadegh from 1320 to 1332 and foreign policy of Mohammad Reza Pahlavi from 1342 to 1357.The main question of this research is based on the similarities and discrepancies of the discourses of Muhammad Mossadegh (1330- 1330) and Pahlavi II (1352-1357) regarding the West in Iranian foreign policy. The hypothesis is also arranged in this way: It seems that the discursive nodes in the discourses of the approach to the West in each of the periods of Mohammad Mossadegh (1330- 1330) and Pahlavi II (1357-1942), By establishing their meanings, led to the exclusion and marginalization of other possible discourses in Iran's foreign policy. Based on this: a) Similarity of the discourses is to marginalize other discourses. (B) The discovery of these discourses is that: 1. during the prime minister's time, Mossadegh's nationalist discourse, which was based on the approach of independence to the West, was the basis of his foreign policy. 2. Mohammad Reza Shah's globalization discourse, based on a policy of similarity to the West, formed
