Mohammad Taghi Tabatabae
Abstract
The objective of this paper is to clarify that the distinction Malkam Khan makes between natural (ordinary) and scientific reason, is crucial to his entire thought, and he makes this distinction because he is aware of the critical status the idea of method has in the formation of the scientific reason. ...
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The objective of this paper is to clarify that the distinction Malkam Khan makes between natural (ordinary) and scientific reason, is crucial to his entire thought, and he makes this distinction because he is aware of the critical status the idea of method has in the formation of the scientific reason. So, I try to prove that the idea of method and the distinction he makes between these two reasons are the same idea which is to be considered as his central idea. According to Malkam Khān, following the principles of this reason is the key to prosperity and progress. So, he believes that in order not to be colonized, we should progress, and in order to become prosperous, we should act according to the principles of scientific reason. On the basis of this analysis I claim that he thinks like a strategist, therefore, whenever we want to interpret his thought as a consistent whole, we should consider this particular approach. My own approach in this paper is in harmony with the main argument of Malkam Khān, trying to interpret his thought not on the basis of his personal character, his concealed intentions, or simple political events in which he was a part, but on the basis of seeing his thought as scientifically (objectively) as possible by focusing on his own writings in different stages of his thought-life, and analyzing them structurally.
Mouhammad GHaribzade; Houssein kalbasi
Abstract
The Kant's categories must be necessarily related to the object-relatedness. Because of the spontaneity of understanding faculty and the receptivity of Sensibility faculty, there should be a common thing that make possible the relation between these two faculties of conception. Heidegger recognizes that ...
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The Kant's categories must be necessarily related to the object-relatedness. Because of the spontaneity of understanding faculty and the receptivity of Sensibility faculty, there should be a common thing that make possible the relation between these two faculties of conception. Heidegger recognizes that the "Time" is that common thing that causes to unify and synthetize of these two faculties. Therefore, by the practice of schematism, we come to this result that the reflection or conception (including both intuition and reason/understanding) are entirely temporal. Thus according to such interpretation, Time is not only Sensibility form but also is the apperception form. So, Heidegger removes the distinction between the schematism and the category and knows the Kantian "Ego" together with its categories as the regulative form of time. Consequently, through the schematism, the Time because of the providing of the unifying the conception, provides the objectivity of object and makes the apriori synthetic statements possible. "Time" is that thinkable boundary of recognition and external of recognition, i.e. the boundary of illusion and objectivity. According to this, Time as the transcendental horizon, determined the horizon of our encountering with being.
Monireh Taliehbakhsh; Mahdi Moinzadeh
Abstract
The current reading of Cartesian subject has taken it as a turning point in human "self-fundamentalism". An essential part of twentieth-century philosophy, following Heidegger, defined his highest effort a critique of Cartesian subjectivity, as if the Cartesian subject had been the main factor diverting ...
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The current reading of Cartesian subject has taken it as a turning point in human "self-fundamentalism". An essential part of twentieth-century philosophy, following Heidegger, defined his highest effort a critique of Cartesian subjectivity, as if the Cartesian subject had been the main factor diverting the path of philosophy from considering being qua being. Many critics have found the crisis of modernity a result of subject self-fundamentalism, insofar as it has distorted not only philosophy but humanity as well. While presenting Heidegger's critiques of the Cartesian subject and those by philosophers influenced by Heidegger, this paper attempts to return to the modality of Cartesian subject construction and to understand Cartesian reflection ratios with potentiality, duality, and self-fundamentalism. It also shows that we, given the fundamental lack of Cartesian subject, cannot make such a criticism of Descartes' subject' fact. Among this philosophers, there have been thinkers who have a different reading from the Cartesian subject, one that does not lead subject to forgetfulness of being, humanity's self-fundamentalism crisis, and so on. This paper, while digging out the concept of the subject in Greece and its Hellenic and mystical gene, provides readings contrast to the usual Cartesian ones and shows that the Cartesian subject is, in fact, the void that allows truths to be tested.
Seyed Alireza Razavizade; Bijan Abdolkarimi; Ali Moradkhani
Abstract
A prominent concept in the philosophy of Friedrich Nietzsche is “will to power” which is proposed as an alternative against metaphysical thinking. Nietzsche’s thought is a new interpretation of the modern human’s social and individual life. Nietzsche criticized metaphysical thinking ...
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A prominent concept in the philosophy of Friedrich Nietzsche is “will to power” which is proposed as an alternative against metaphysical thinking. Nietzsche’s thought is a new interpretation of the modern human’s social and individual life. Nietzsche criticized metaphysical thinking tradition as it ends up in nihilism. The very criticism in its final analysis has resulted in the emergence of new interpretations of the concepts “knowledge” and “truth”. Nietzsche goes back to the ancient Greek thought and regards knowledge as imposing the will to power upon reality. Truth is not then a fixed absolute idea, but is regarded as a productive, plural entity that can be used as a useful mythology with a regulative function for meeting human needs. Will to power as the artist overcomes nihilism through a return to the nature, self-command and his creativity power and shapes the constitutive elements of life and says yes to it. As to this meaning, truth is not anything but the will to power. Some thinkers like Martin Heidegger believe that Nietzsche intends to go beyond the metaphysics and systematic thinking but brings metaphysics to its zenith with his extreme subjectivism. According to this view, Nietzsche provides a systematic thought with his will to power, eternal return and reassessment of values, and his radical criticisms are true about himself in the first place and ultimately challenge his own ideas.
Abdollah Ghanbarloo
Abstract
The current global economic governance is dominated by the ideology of neoliberalism and contemporary globalization has been driven by neoliberal ideas. Neoliberalism has been severely criticized from different types of perspectives. In this article, the question is related to the major devastating consequences ...
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The current global economic governance is dominated by the ideology of neoliberalism and contemporary globalization has been driven by neoliberal ideas. Neoliberalism has been severely criticized from different types of perspectives. In this article, the question is related to the major devastating consequences of neoliberalism from perspectives of critical theory. This article argues that neoliberal capitalism has expanded the relationships based on domination and repression in the current world.
Baian Karimi; Mostafa Shahraiini
Abstract
Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he ...
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Nietzsche's version of deconstructing the concept of the Subjectivism is based on the epistemological gap from classical and modern understandings of knowledge, truth, language and awareness. To reinterpret the human being as a being perpetually evolving within the web of physiological processes, he presents a new framework in which tries to interpret and evaluate such phenomena as knowledge, truth, language and thought, again. Nietzsche's aim is setting aside knowledge and the will of absolute truth as its main drive, and instead, introducing another drive that employs knowledge as an instrument. For him, the discovery of truth is an illusion originated from focusing upon the two inseparable constituents of the Subject, to say, language and awareness. Instead of the ideal of knowledge and the discovery of truth, he places the concepts of interpretation and evaluation; the former determinates the meaning, usually particular, of the phenomenon, while the latter specifies the hierarchy of meanings with no bearing on their plurality. Our core question in the present paper is ‘how can Nietzsche deconstruct the concept of the Subject in spite of his breaking with its modern epistemological aspects’. And our main claim is that the deconstruction of the Subject can only be understood if we understand Nietzsche’s criticism of such concepts as truth, knowledge, language and awareness.
Mehdi Golshani
Abstract
From the old times dualism, i.e. human beings' ownership of a body and a spirit , has been a controversial problem. With the dominance of positivism in modern times, the dominant view was the principality of matter and that spirit is a byproduct of matter.In recent decades a number of scientists consider ...
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From the old times dualism, i.e. human beings' ownership of a body and a spirit , has been a controversial problem. With the dominance of positivism in modern times, the dominant view was the principality of matter and that spirit is a byproduct of matter.In recent decades a number of scientists consider the spirit to be material but it cannot be explained in terms of present science. On the other hand, some believe that due to its complexity it can never be explained by science. But some very eminent scientist of our era believe that it is immaterial. Among this group some consider the human spirit to be an effusion from God
Hamidreza Mahboobi arani
Abstract
“On the History of the Moral Sensation”, the second chapter of Human All Too Human, is Nietzsche’s first serious and immediate encounter with the problem of morality through his published works till then. Hence, its significance in forming Nietzsche’s complicated views on morality. ...
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“On the History of the Moral Sensation”, the second chapter of Human All Too Human, is Nietzsche’s first serious and immediate encounter with the problem of morality through his published works till then. Hence, its significance in forming Nietzsche’s complicated views on morality. The current article firstly shows why and how the history of moral sensation begin to become one of Nietzsche’s main concerns through his middle period, where its origin lies, through which way such a concern developed and on what background it is founded. To explain the background and context, I briefly turned to Schopenhauer and Paul Rée’s philosophy of morality, following the threads bringing us to Nietzsche’s. Then, through investigating into the main themes of “On the History of the Moral Sensation”, I show in what ways Nietzsche’s thinking departs itself from that of Schopenhauer and Paul Rée, paving the way for the emergence of a genealogy-psychology of morality in his works of middle and late periods.
Aidin Keikhaee
Abstract
Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the ...
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Since the time of its first publication in the 1960s up until now, Al-i Ahmad’s Gharbzadegi has been the locus of much controversy, both in academia and in politics. Among the various encounters with this influential text, one of the dominant interpretations, particularly in the decades after the 1979 Revolution, has been the one that reads Gharbzadegi in the framework of cultural essentialism, or “authenticity”, and as a call for a “return to self.” This essay aims to explicate the inadequacy and one-sidedness of this dominant interpretation through highlighting both the potentials of the text to move beyond cultural essentialism and its explicit critique of the notion of the “return to self”.
fakhri maleki; Reza DavariArdakani
Abstract
Dilthey's attempt failed in the first part of his thought for independence in the humanities. So, to find the right solution, he considered his initial thoughts. The achievement of this re-effort was that the pathway inside was not a proper way in the humanities because it could not be a means of understanding. ...
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Dilthey's attempt failed in the first part of his thought for independence in the humanities. So, to find the right solution, he considered his initial thoughts. The achievement of this re-effort was that the pathway inside was not a proper way in the humanities because it could not be a means of understanding. In the second part of his thought, Dilthey believes that history should be considered as a mirror, and through reflection, he has come to grasp. The terms that Dilthey uses to achieve his purpose include:The experience of life, the objectification of the spirit and understanding, He perceives the understanding of the reconstruction and reproduction of experiences that the subject has done. In this reconstruction, the intellectual space and the backgrounds historical-cultural and other matters related to the author should be considered. Also, Dilthey introduces categories as categories of life, include: time, meaning, value, goal, and productive power. Among these categories, time has a special place in the Diletai intellectual system. Because there are other categories of reflection in this category.
fakhri maleki; Reza DavariArdakani
Abstract
In the history of thinking, especially in the field of the humanities, the idea of Wilhelm Dilthey is a turning point. The era of Dilthey coincided with full-fledged science. Those who were scientific did not differ significantly between the method of the natural sciences and the humanities. Dilthey ...
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In the history of thinking, especially in the field of the humanities, the idea of Wilhelm Dilthey is a turning point. The era of Dilthey coincided with full-fledged science. Those who were scientific did not differ significantly between the method of the natural sciences and the humanities. Dilthey confronted this group and believed that in order to solve the problem the relation of the humanities by recognizing nature, we should pay attention to the similarity of the subject and the content of each science by the method of research in that science; otherwise, we would not achieve sufficient knowledge.. Dilthey considers the subject of the humanities to be social-historical reality and the method of research into it is an introspection and inner experience. The inner experience in his view is more certainty than the outer experience. Hence, humanities can achieve more certainty with respect to natural sciences. The basic principle of Dilthey's thought in this way is the principle phenomena. This principle states that objects are given as human feelings, as consciousness acts, and are subject to conditions of consciousness.
Azam mohseni; Seyed Massoud Sayf; Ali Fath Taheri
Abstract
educators criticized this concept and said that the teaching process should be led by the teacher alone and students cannot and shouldn’t play a role in this process. Buber pointed out that there must be a safe distance between teacher and student to maintain the educational relationship; meanwhile, ...
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educators criticized this concept and said that the teaching process should be led by the teacher alone and students cannot and shouldn’t play a role in this process. Buber pointed out that there must be a safe distance between teacher and student to maintain the educational relationship; meanwhile, introduced the doctrine of “Education based on Dialogue”. In other words, he calls the educational relationship as a kind of “I – Thou relationship”. Now the question is that while Buber knows the “I – Thou relationship” as a mutualrelationship, how can he interpret the relationship between teacher and student as a “I – Thou relationship” and at the same time he says it is one-sided inclusive.
Seyedjavad Miri
Abstract
Bijan Abdolkarimi is one of the most progressive contemporary philosophers in Iran. He has attempted to invent a genre that could enable him to address the public and the academic circles. In this article, it has been argued that Abdolkarimi has conceptualized the question of religion in relation to ...
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Bijan Abdolkarimi is one of the most progressive contemporary philosophers in Iran. He has attempted to invent a genre that could enable him to address the public and the academic circles. In this article, it has been argued that Abdolkarimi has conceptualized the question of religion in relation to the secular issue in a sense that one cannot see any distinction between this concept and 'Urf'. This lack of distinction seems to be related to his inability to view 'Urf' as a non-Catholic concept and by disregarding the meaning-domain of Urf, he has fallen prey into the traps of catholicization of knowledge which seems to be very influential in the context of the Shiite thought. But the question is how could Abdolkarimi deliver himself from such a dilemma? First of all, he should make a categorical distinction between the domain of Urf and the filed of Secular and secondly he should not conceptualize the meaning domains of Urf in terms of Christianity which led him to divide the theological categories into sacred and secular while in the Islamic metaphysics the being is distinguished in terms of 'Ghayb' and 'Shahadat'. I shall dwell upon these and other apsects of Abdolkarimi's project.
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.
